The Third Book of the Author being The High and Deep Searching out of The Threefold Life of Man through [or according to] The Three Principles by JACOB BEHMEN, alias Teutonicus Philosophus.  
Written in the German Language, Anno 1620.  
Englished by J. SPARROW, Barrister, of the Inner Temple, London.  
LONDON Printed by M. S. For H. Blunden at the Castle in Cornhill. 1650.   

A SHORT CONTENTS of this BOOK.  
BEing a High and Deep Searching out, of the  Life of Man, through the Three Principles.  
Wherein is clearly shown, that which is Eternal; and also that which is Mortal.  
And wherefore God (who is the Highest Good) hath brought all things to light.  
Also wherefore one thing is contrary to another, and destroyeth it: and than what is right [or true, and what is evil] or false, and how the one 
* Or, distinguisheth.  severeth itself from the other.  
Wherein especially the Three Principles are founded, which art the only original or fountain whence all things flow and are generated.  
Whereby the multitude of Meanings and Opinions about Faith and Religion may be known: and what is the cause of the multitudes of Opinions among Men, concerning the Essence and Will of God; also what is best for Man to do, that he may attain the highest and Eternal Good.  
And then concerning the End and issue of All things: wherefore all things have appeared in such a property and Essence as they have had, for the comfort of the poor wounded sick soul of Man, and for the Rebuilding or Edification of the true Christian Religion, wherein the Antichrist standeth quite naked and revealed.  
Set down for a Remembrance to ourself, and for a stay to uphold us in these distracted miserable Times.   

THE THIRD BOOK OF THE AUTHOR. Being a High and Deep Search Concerning The Threefold Life of Man.  

The First Chapter.  
1. WHen we consider the beginning of our Life, and compare the same with the Eternal Life, which we have in the promise; we cannot say nor find that we are at home in this life. For we see the beginning and the end of the outward life, as also the total decay and final corruption of our bodies: and besides we see or know of no returning into this [outward] life, neither have we any promise of it from the high and eternal Good.  
2. Seeing then there is a Life in us which is Eternal and Incorruptible, wherewith we strive after the highest Good; and a life (from this world) which is finite and corruptible, and also a life in which the source & original cause of Life standeth, wherein the highest danger of Eternal Perdition, misery, and calamity doth consist; therefore it is of necessity that we consider the beginning of Life, from whence all these things proceed and have their original.  
3. So now when we consider the life, what it is; then we find that it is a burning Fire, which consumeth, and when it hath no more [fuel] to feed upon, it goeth out: as may be seen in all Fires. For the life hath its nourishment from the body, and the body from the food, for when the body hath no more food, than it is consumed by the fire of the life, so that it fadeth and perisheth, as a fair flower when it hath no water, withereth.  
4. But seeing there is in Man a life which is Eternal and Incorruptible, which is the soul, which is also a Fire, and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life, what that is which continually feedeth it, so that it never goeth out in Eternity.  
5. And thirdly we find in the life of our souls, that there is in it a greater hunger after another higher and better life, viz. after the highest Good, which is called the Divine Life: insomuch that the soul is not contented with its own food, but it desireth with great longing and panting, the highest and best Good, not only for a pleasant habitation, but in a hunger for a food.  
6. And so now we perceive in our very great and true knowledge, that every life desireth its [own] Mother (out of which the life is generated) for a food; as the Wood which is the Mother of the Fire, that the Fire desireth to have, and if it be severed from its Mother it goeth out. In like manner, the Earth is the Mother of all Trees and herbs, and they desire it; and the water (with the other Elements) is the Mother of the Earth, or else it would be dead [or barren], and there would grow neither metals, trees, herbs, nor grass out of it.  
7. We see especially, that the Elementary life consisteth in a boiling, and is a [kind of] seething, and when it leaveth boiling it goeth out: also we know that the Constellations kindle the Elements, and the Stars are the Fire of the Elements, and the Sun kindleth the Stars, so that there is a boiling and seething amongst them: but the Elementary life is finite and corruptible, and the life of the soul is Eternal.  
8. Now seeing it is Eternal, therefore it must also be from the Eternal: as the dear Moses hath written very rightly of it; That God breathed into Man the living breath, and so Man is become a living soul.  
9 Yet we cannot say, though indeed Man standeth in a Threefold Life, that each life is apart in a several form: but we find that they are in one another, and yet each life hath its own working in its Dominion; viz. in its Mother: For as God the Father is all, because all cometh from him, and he is present every where, and is the fullness of every thing, and the thing doth not comprehend him, also the thing is not God, nor his Spirit, nor the true Divine Essence; so that it cannot be said of any comprehensible thing, that it is God, or that God is here present, more than in other places, and yet he is really present, he containeth the thing, and the thing containeth not him, he comprehendeth the thing; and the thing comprehendeth not him; for he dwelleth not in the thing; but in himself, in another Principle.  
10. So also is the soul of Man breathed in from God, it dwelleth in the body, and is environed with the Spirit of the Stars and Elements, not only as a Garment covereth the body, but it is infected with the Spirit of the Stars and Elements, as the Pestilence or other [infectious] disease infecteth the Elementary Spirit, so that it poisoneth its body, and so it decayeth and dyeth, and then the source [or property] of the Stars also breaketh itself off from the soul, and consumeth itself: whrereby the Elementary Mother breaketh off, and so the Spirit of the Stars hath no more food, and therefore consumeth itself, but the soul remaineth 
a Or, Crude, empty, or feeble, or faint.  naked, because it liveth by another food.  
11. Understand us here in this manner; though the soul be thus captivated with the Spirit of the Stars and Elements; so that the source [or property] thereof dwelleth in the soul, yet the soul hath another food, and liveth in another Principle, and is another [thing or] 
b Being or substance.  being.  
12. For its Essences [or the faculties or powers of its substance] are not from the Constellation, but have their beginning, and corporeal union out of the Eternal Band, out of the Eternal Nature, which is Gods, the Fathers, before the light of his Love, wherein he entereth into himself, and maketh to himself the second Principle in his Love; out of which he continually generateth his Eternal Word and Heart, from Eternity to Eternity: where the holy name of God continually ariseth [or discovereth itself] and holdeth its Divine Nature, as a Spirit in the second Principle, in itself, and dwelleth in nothing else, but merely in itself.  
13. For although the band of the Eternal Nature is in it, yet the Divine Spirit is not subjected under that Band; for the Spirit kindleth that Band, so that it becometh enlightened and 
c Or, Sprouting.  springing with the virtue of the Light in the Love, in the life of the Word and Heart of God, so that it is a holy habitation and Paradise of that Spirit, which is called God.  
14. So also the soul of Man is out of the band of the Eternal Original, Eternally standing therein, and desireth in itself, in the second Principle, to press into God, and to satiate itself in the Power of God: but because it cannot with its whole being (with its own Essences) enter into the light and power of God; as little as the Eternal Nature can press into the Light of God, so that it may have the light for its own in its own power, but the Light shineth out of the Love in its own Principle in the Eternal Nature, so that the Light remaineth Lord in the Eternal Nature, because the Eternal Nature doth not comprehend it, but rejoiceth in the Light, and bringeth forth its wonders in the power and understanding of the Light, where then they are revealed. Thus also the soul cannot in its Essences press into the Light of God, and overmaster it, but must in itself, in another Principle press into God, into his Love.  
15. For you must here understand another new Birth in the soul: for it must not only press forth out of the Life of the Stars and Elements, but also out of its own source [or property] of life, and incline its will into the Life of God, endeavouring to be therein: this [inclined or] created will is received of God, and God dwelleth in that will, and so cometh the Divine Life and Light into the soul, and so it is a child of God: for it standeth in its source [or property] and life, as God the Father himself [doth] in the source [or property] of the Eternal Nature.  
16. And here we understand, that 
d Or, beyond.  without the Divine Light (which is the second Principle) in the Eternal Nature there is an anguishing source [or property]: for the band of life stands in the Fire; but when that fire is 
e Inficiret, is infected or filled.  inspired and captivated by the Divine Love, than the life in itself goeth forwards forth into another source [or property]: for another Principle is broken open for it, wherein it liveth, and that Life is in God; even as God dwelleth in himself, and yet is really all himself, all is come from his Nature: yet you must understand, not as from the Eternal Nature, only the souls and the Angelical Spirits [are so;] but from his 
f Or, Creaturely.  created will, which hath a beginning, viz. from the Externall; and therefore every thing of this [outward] world is Transitory. And herein we find the great and terrible Fall of our soul in our first Parents, that it is entered into the Spirit of this world, into a strange lodging, and hath forsaken the Divine Light, wherein it was an Angel and Child of God: therefore it must go forth again out of the Spirit of the Stars and Elements, and [pass] in a New Birth, into the Life of God.  
17. But because that was not possible for the soul to do, therefore the Life of God came to us out of Love and Grace into the Flesh, and took our humane soul again in it into the Divine Life in the power of the Light, that we might here be able to press into the same life to God in a New Birth. For as we went wholly with the soul of Adam out from the life of God; (for the children of Adam have inherited [all] from their Parent's soul, being sprung wholly [from them] as from a Tree) so also hath the life of God in Christ regenerated us again, so that we can enter again in the life of Christ into the life of God. And thus now, our soul standeth in the Band of the Eternal Original, infected with the Spirit of this world, and captivated by the wrath of the original, in the life of the eternal fire, viz. in the Eternal Nature; therefore we must every one of us by ourselves, press with our soul in the l fe of Christ, to God, into the New Regeneration in the Life and Spirit of Christ: and here no hypocrisy, appearing holiness, or any meritorious works will avail any thing, for the poor soul can no other way be helped, except it enter into itself (in a new created will) with steadfast earnest purpose and resolution, into the Life of Christ: and then it will be received with very great 
g Or, honour.  Glory by God and his children, in the second Principle; and the noble precious Treasure (viz. the Light of the Eternal Life) will be given to it, which enlighteneth the source, [or property) of the soul in the first Principle, wherein it standeth substantially with its Essences for ever, and turneth the anguish into love, and the rising and burning own property, into an humble lovely mirth in meek joy.  
18. And thus the soul is a joyful habitation in the Divine Life, as if I should liken it to a kindled Light, when the wick of the Candle burneth, and casteth a pleasant light, [or shineth bright] and hath no pain in the shining, but a lightsome pleasantness, and yet the wick continueth burning: yet you must understand, that there is in the burning wick no pain or woe, but that there is only a cause of the glance of life; for no fire is comparable to the Divine [fire].  
19 For, the Divine Nature, out of which the Divine fire of life burneth, is 
h Inspired or infected.  filled with the Love of God, so that the light of God maketh another Principle in itself, wherein Nature is not 
i Or, perceived.  felt, for it is the end of Nature: therefore the soul cannot comprehend in its own Essences, the light of God to possess it. For the soul is a fire in the Eternal Nature, and doth not reach the end of Nature: for it continueth in Nature, as a creature created out of the Eternal Nature, which yet hath no comprehensibility: but is a Spirit in a sevenfold form: Whereas yet in the Originality there is not seven, but only four forms known, which uphold the Eternal Band, and those [four] are the source [or property] in the Anguish, wherein 
k That which is Eternal.  the Eternal consisteth: and thereout the other forms are wholly generated, wherein God and the Kingdom of Heaven consisteth, and in the four forms the Anguish and Torment consisteth, if they are singly alone, and therein we understand Hell-fire [to consist,] and the Eternal wrath of God: and although we do not know the Originality of the Essence of God, yet we know the Eternal 
l Geniture.  Birth which never had any beginning. And seeing it had no beginning, therefore it is the same this day, that ever it was from Eternity: and therefore we may well comprehend what we see and know this day, in the Light of God.  
20. None ought to account us ignorant, because God hath given us to know his own 
m Being or substance.  Essence, which we cannot nor must not deny, upon pain of the loss of the Divine Light, and of our eternal salvation, for it is impossible for any man to have it, except it be given him out of Grace in the Love of God: and when that is given to a Man, than that soul standeth in the knowledge in the Wonders of God; which [soul] then speaketh not of things strange and afar of, but of the things wherein it standeth, and of itself: for it becometh seeing in the Light of God, so that it can know itself.  
21. Now that this can be, consider, that the Essences of the soul stand in the Original in the first Principle, and that the Divine Light shineth in itself, and maketh the second Principle, and so there are two of them; and the soul seethe into the high knowledge of the light of the Second Principle, which shineth in it: why then should it not speak of its native Country wherein it liveth: and how wilt thou mad world (in the third Principle in the Spirit [or wisdom] of the Stars and Elements) forbidden that to it, whereas thou art blind as to God, and liest captivated in the Eternal Wrath, in the source [or property] of the Original.  
22. Now seeing it is so: we will therefore set down the Ground of the Eternal Band, to be a looking Glass for him that desireth to see: though it be true indeed, that he cannot learn it of us, unless he himself enter into the New Birth into the life of Christ, that the Divine Light itself may shine in him, or else 
n That which is here written will be but as a History without understanding of the mysterious Wisdom couched under it.  we are but as a History to him, and shall not be understood by him.  
23. But when we speak of the source [or Original] of the fire, and of its kindling (we mean, concerning the Fire of Life) we know for certain, that in its Original before the kindling of the fire, it consists only in two forms, and hath but one Mother, which is 
o Astringent or attractive.  harsh and draweth to her, and yet there is nothing in herself, but a willing of the Eternal Father in the Eternal Nature which he hath appointed in himself to reveal, and to declare his wonders.  
24. Now that Will is Eternal, and is not stirred up by any thing but by itself: and if that were not, all were nothing; neither darkness nor light: therefore seeing there is somewhat, it must needs be the Eternal Will; and that is astringent and desirous 
p Or, to Create the Wonders.  of the Wonders of the Creation. Therefore seeing there is a Desire, the Desire attracteth to itself, and that which is attracted in the Desire maketh the Will full, so that the Desire is fulfilled: for the Will is as thin [or empty] as 
q Or, a vacuum.  a Nothing, and that which is attracted into the Will maketh the Will thick [or gross and full] and that is its Darkness: and the Eternal Desire standeth in the Darkness.  
25. Now when the Will in the Desire doth attract, that attracting is a sting [
r Pricking or spurring to Motion.  puncture or Goad] of the stirring; for the Will is thin as a Nothing, and is quiet and still, as [if it were] Nothing: but the Will being an Eternal Desiring, therefore it attracteth to itself Eternally: and having nothing to attract, it attracteth itself, and impregnateth [or filleth] itself, and so the Nothing cometh to be a Darkness, and the attracting 
s Is the spur to the beginning of the being of a thing.  maketh the sting of the first Essences, so that there is a stirring and original of mobility.  
26. Now the Will cannot endure the attracting and impregnation, for it would be free, and yet cannot, because it is Desirous; and seeing it cannot be free, it entereth with the attracting into itself, and taketh [or conceiveth] in itself another Will, which is, to go out from the Darkness into itself, and that other conceived Will is the Eternal Mind, and entereth into itself as a sudden flash [of lightning] and dissipateth the Darkness, and goeth forth into itself, and dwelleth in itself, and maketh to itself another [or second) Principle of another Quality [source or condition], for the sting of the stirring remaineth in the Darkness.  
27. Therefore now we should speak of the forms of the sour [or astringent] dark Nature. For we understand that the Darkness hath a longing after the Light, which eternally 
t Or, is presented to it.  standeth before it, but in another Principle.  
28. For, the two Forms, the sour and the bitter stinging, are the Original of All things, and the Eternal Will is the Mother [or Matrix] wherein they are Generated: and We are to know that the 
u Astringency or attracting.  sourness always attracteth with the conception of the Will, and that attracting is the stinging of the stirring, which the 
x Or, harshness.  sourness cannot well endure: for the attracting sourness desireth the sour strong shutting up in Death, and the stinging bitterness is the Opener, and yet it were a nothing in itself without the Will.  
29. Now when the sourness attracteth so strongly, it cannot endure the stinging, viz. the sourenesses own attracting; but stirreth much more, and the sourenesses may not endure the stirring neither, for it desireth the still Death. And thus it is a Chain and Band, which ever maketh itself, and hath no [other] Maker.  
30. Now these entering into one another, so swiftly, like a sudden thought, the sting would feign get out from the sourness but cannot; for the sourness generateth and maintaineth it: and not being able to get the upper hand, [or get lose] it turneth round like a wheel, and so breaketh asunder the attracted sourness, and maketh a continual 
y Or, stirring up and down.  hurly-burly and mixture, in which the 
z Corrupting.  breaking or woe doth consist, yet there is no feeling here, but [they are] only Forms of Nature: for it is no 
a Materia.  Material, but [it is] the Original of the Spirit or Eternal Nature, in the Eternal Will.  
31. For the sour desiring, attracteth and maketh penetration, and the bitterness breaketh it asunder in the turning wheel, and so there ariseth multiplicity of Essences, and it is as it were a furiousness, or as I may say in a similitude, a Confusion of the Eternal Mobility, a cause of the Essences: and this the Eternal Will must suffer [to be] in itself, and therefore it conceiveth or taketh to itself another Will, to fly out from this wheel, and yet cannot do it, for it is its own substance; and seeing it cannot, and yet cannot leave its eternal desire and longing, it holdeth and attracteth to itself; so that the Essences are continually generated, and yet (without the desiring) they are nothing; and thus the whole form standeth in the 
b Or, sound.  noise, and is called MAR: and seeing the Will cannot be free, it falleth into a great anguish, to speak according to Man's understanding, that the Reader may comprehend the sense and depth of it.  
32. For the Will is the conception, and that which is conceived in the Will is its Darkness, and the desiring is the Essence, and the contrary will is the wheel of the multiplicity of Essences, so that they are numberless, but the multitude is according to the Mobility These two forms are the Eternal Essences, and the Eternal Band, which maketh itself, and cannot do otherwise.  
33. For the vast infinite space, desireth narrowness and enclosure [or comprehension] wherein it may manifest itself, for else in the wide stillness, there would be no manifestation: therefore there must be an attraction and enclosing, out of which the manifestation appeareth: and therefore also, there must be a contrary Will; for a transparent and quiet will, is as nothing, and generateth nothing: but if a Will must Generate, than it must be in somewhat, wherein it may form, and may generate in that thing: for nothing, is nothing but a stillness without any stirring; where there is neither darkness nor light, neither life nor death.  
34. Now since we clearly perceive, that there is both light and darkness, and moreover an eternal stirring and forming, which is not only in the place of this world as fare as our senses reach, but without end and number, where the Angelical world shineth clearly, and yet not in the enclosure of the Darkness; therefore we should raise our 
c Or, senses.  thoughts towards the Angelical world, which yet is not without this place [of this world]: but it is in another Property, and in the Eternal Lights, and yet there could be no Light except there were a Genetrix [or Matrix to bring it forth].  
35. Now if it shine out of the Genetrix [or Matrix], than it must come forth out of the Genetrix. For the Genetrix is a Darkness, and yet that were nothing neither, if the Eternal Word (which 
d Attract, frame or Create.  maketh the Eternal Will) were not there. And in the making or creating, is the Birth of the Eternal Being. Of which John saith; In the beginning was the Word, which was in the beginning with God, all things were made by it, and without it was nothing made that was made.  
36. Consider here my beloved Mind, whence Light and Darkness cometh, also joy and heaviness: love and hate: as also the Kingdom of Heaven, and the Kingdom of Hell, good and evil, life, and the shutting up in death.  
37. Thou sayest, God hath created it; very well: but why art thou blind, and dost not acknowledge it, whereas thou art indeed the similitude of God? Why speakest thou more of God than thou knowest and is revealed or manifested to thee? Wherefore dost thou make 
e Cannons and Ordinances.  Laws concerning the will of God, of which thou knowest nothing seeing thou dost not know Him? Or why dost thou shut up thy life in death, whereas thou mightest well live, and know God who dwelleth in thee? for thou hearest it also from St. John, that all things are made by the Word.  
38. Seeing then, God is the Word which hath made all things, he must therefore be in all things: for a Spirit is not a made thing but a generated thing in itself, which hath the Centre of its Birth in itself, or else it would be corruptible: therefore now the Centre must stand in the Eternal Maker, or else it were transitory: for there is nothing from Eternity but the Word, and the Word was God: and therefore it must needs be its own Eternal Maker of itself; and itself must express itself as a Word out of itself, as out of its own Maker.  
39 For where there is a Word, there also is a speaker to speak it. Now since it is the Father that speaketh it, and the Word which is spoken out of the Centre of the Father is the Son thereof: and seeing the Father in his Centre calleth himself a Consuming Fire, and yet the Son (the Word) is a Light of Love, humility, meekness, purity, and holiness, and that the Father of the Word is so also called and acknowledged throughout the holy Scripture, therefore we should consider the 
f Quality, or property.  source of the Fire in the Centre of the Father, seeing the Father and the Word is one, and yet in two [distinct] forms: and that also the Wrath and the Anger, together with the Abyss of Hell standeth in the Centre of the Father.  
40. For St. John saith; Of and through it are all things, and without it was nothing made: for when the Word desired to make [or create], and the Father through the Word: then there was no Matter for him to make it of: for All was [as it were] nothing, neither Good nor Evil, neither Light nor Darkness, but the Centre stood there: for the Will is his Heart, Son, and Word, which only is the Eternal Being, and the Band which maketh itself, and yet the Deity may not thus be comprehended, because a Being affordeth a [distinct difference or] divisibility, and appeareth in two Principles.  
41. Therefore we will lay before you the Ground, as we certainly know it: and our purpose in writing is to the end, that you might see, how blind you are, and how without knowledge you meddle, when you make such huge 
g Comments, Sermons, or Glosses upon the Scriptures.  Expositions of the Writings of the Saints, about the Essence and Will of God, and yet know him not.  
42. You persecute, despise, and disgrace one another, you raise wars, uproars and Tumults, and make desolate Countries and Nations, about [what is] the true knowledge of God and his will, and yet you are as blind as a stone concerning God: you do not know your own selves, and yet you are so furiously mad that you contend about [your knowing of] God, who is the maker, preserver, and upholder of all things; who is the Centre in all things: so also you strive about his Light, which yet did never appear in wrath and malice or wickedness: but in friendly meek humility and in love, his Centre springeth up: and you are so furious and mad, and yet suppose that you have it upon your Tongue in your 
h Wicked.  malicious contention: you have it not: but you have merely the history of the Saints, who have had the light shining forth out of their Centre: and therefore they have spoken from the Holy Ghost, which proceedeth out of the Light. But you take their words, and the Centre of your Heart is fast shut, you run galloping in the four Forms of wickedness or malice, [viz. in Pride, Covetousness, Envy, and Anger].  
43. Therefore I will show you the Ground, of the two Eternal Principles [that spring] out of one Centre, that you might yet see, how you run on in the Kingdom of the Devil; to try whether you will yet turn and leave off your pride, and enter into yourself, and so you might attain the Highest Eternal Good.  
44. Therefore I will show you, what we are in soul and body, also what God, Heaven and Hell are; do not take it to be a 
i Or, a Fancy.  fiction, [opinion or conceit], for it demonstrates itself in all things, there is nothing so small, but it stands manifest therein, and do not blindfold yourselves in your base pride, in your conceitedness, but search the Ground of Nature, and then you shall 
k Learn or find all things experimentally.  understand all things: and do not run on so furiously upon the bare letter of the History, do not make Laws according to your own conceits and opinions so blindly, by which you persecute [vex and prosecute] one another, in this you are blinder than the Heathens.  
45. Search after the Heart, and after the Spirit of the Scriptures, that it might be borne in you, and that you might open the Centre of the Love of God; and so you might know God, and rightly speak of him. For from the History none should take upon him to be a Master, or call himself a knower of the Essence of God, but from the Holy Ghost, which appeareth in another Principle (in the Centre of Man's life) unto those that seek it in true earnestness, as we are commanded by Christ to knock and seek for it of his Father (viz. in the Centre of the life) with true earnest desirous humility, and we shall find it.  
46. For none can know or rightly seek or find God his Lord, without the Holy Ghost, which springeth forth from the Heart of the humble seeker, and enlighteneth the Mind, so that the 
l Inward senses or thoughts.  senses are enlightened, and the desire is turned to God, that person only findeth the dear Virgin the wisdom of God, which leadeth in the right way, and bringeth to the fresh waters of Eternal life, and quickeneth the soul, and so the New Body groweth on the soul, in Christ; of which we will hereafter following, writ according to its high and precious worth.  
47. We advise the seeking Reader that loveth God, to consider concerning God: and that he do not collect in his mind and thoughts, and seek for the pure Deity only aloft above the Stars dwelling there only in Heaven, thinking that he doth rule and govern only by his Spirit and power in this world, as the Sun standeth aloft in the Deep, and worketh by his beams all over the whole world: no.  
48. The pure Deity is in all places, and all corners, and present every where all over: the Birth of the holy Trinity in one Essence is every where: and the Angelical world reacheth to every part, where ever you can think, even in the midst of the Earth, Stones, and Rocks: as also Hell and the Kingdom of God's wrath, is every where all over.  
49. For the severe Kingdom in the Anger of the Darkness, is in the Centre, and keepeth its Source and Dominion in the Darkness: and the Deity goeth forth (in the Centre,) in itself, and maketh a habitation [of joy] in itself, but unsearchably or incomprehensibly to the Darkness, because it openeth another Principle: for the Eternal Word is the Eternail Will, and a cause of the Eternal Nature: and the Eternal Nature is the Eternal Father, wherein all things are created by the Word, you must understand, in the Eternal Nature. And if the Eternal Will, did not create in itself [another or] a second Will, to go forth, (as a shining light flameth forth from a Candle, and departerh not away from the Candle) the Father would be alone, and be only an austere Darkness: also this world (viz. the Third Principle) could not have been created.  
50. But the Father containeth in him the Eternal Nature in his own Essence, and is the Eternal Will itself, and generateth out of himself [another or] a second Will, which, in the first Eternal Will (which is the Father) openeth the Principle of the Light, in which, the Father (with the Eternal Essences, in his Eternal Original Will) becometh amiable, friendly, mild, pure and Gentle: and so the Father is not in the source [or quality] of Darkness: for the recomprehended Will (which goeth forth out of the Centre, and dispelleth the Darkness) is his Heart, and dwelleth in itself, and enlighteneth the Father, [or is the glance and light or lustre of the Father], and that will is the Word of the Eternal Father, which is generated out of the Eternal Essences: and is rightly another Person: for he dwelleth in the Father's Essences [or Essential powers] in himself, and is the Light of the Father, and this Word (or Will) hath created all things, (understand, out of the Essences of the Father) for it [the Word] is the Eternal Omnipotency, because it cannot be comprehended by the Eternal Essences, for it breaketh asunder the Eternal Essences, and dwelleth in itself, and shineth out of the Essences, and yet it cannot departed from the Essences, as little as the glance or light departeth from the fire.   

The Second Chapter.  
1. SEEing we have mentioned such a ground to you, we will show you further the ground of the 
a Begettresse, pregnant Mother or womb of the Conception of the Birth.  Genetrix [or Matrix] for we see it clearly in this world, in the Dominion of the Elements: (and yet much more in ourselves, in our Minds, whence the senses [or thoughts] arise, whereby they walk, converse, and direct all their Actions:) that there is a Genetrix, which doth afford so much: and if there be a Genetrix, then there must be a Centre or Circle of life, wherein the Genetrix hath its Dominion: for the nothing doth not move nor stir, but if there be a stirring, that moveth every life, that must not be a strange, [or Heterogene] thing, because it is in every thing that things own spirit and life; as well in the vegetive and insensitive as in the sensitive living [things].  
2. And let not the dissemblers and hypocrites mislead you, who are mere Book-learned in the History, and boast and vapour with strange Languages, and would be respected for it, whereas they understand them not in the least: they understand not their Mother Tongue, if they understood that right (together with the Spirits of the Letters) than they would know Nature therein.  
3. It is mere Pride, that forbiddeth you to search or seek, that you should not find, and that (the Pride) with her crowned [or cornered] Cap may domineer (like a proud woman), over the Wonders of God: for so the Devil would have it; that he might not be known: they are more blind than the simple Laity.  
4. If you desire to seek, then knock, that the right door may be opened for you, and seek in the fear and the love of God, and you shall find well enough, let not the calumnies of the proud divert you: For if the right door be opened to you, than you shall see how very blind 
b Those that call themselves the Clergy, or Divines.  they are: their pride hath blinded the whole world, so that every one looketh merely at their eloquency, brave Language, or good expressions] and upon their [several] strange Languages, and think they understand very well. Thus they domineer over men's souls, whereas their knowing is altogether doubtful, as may be seen by their Disputations and Contentions.  
5. Therefore I say still, none should trust their soul with such hypocrites and dissembling men: for the soul standeth not in this world, but in the Original of the Essence of all Essences, and it is in the Centre of the Eternal Band, wherein God, and the Kingdom of Heaven and Hell standeth, and if it [the soul] attaineth the love of God in the Light, (which dwelleth in the Ground of the soul) it may well see the Eternal Nature, as also, God, and the Kingdom of Heaven, and of Hell: if it do not suffer itself to be blinded: it is not hard or difficult: it is but to go about the new Birth, or Regeneration out of the Darkness into the Light; without which you cannot reach the Depth in the Centre.  
6. And now if we will speak of the Centre, or the Circle of the Life, we must consider the Genetrix [or Matrix], which is the Centre, and the Essence of all Essences. All things are Generated out of the Centre, and out of that which is Generated all things are created which are in Being. And we have cleared to you the Ground, how the Eternal Word was in the beginning (as in the Centre) and the Word is Gods, and the Eternal Will is that Word. For the Eternal God hath that will in him, and that is his heart, and in that recomprehended will (in the Eternal Father of all things) the Eternal Deity hath its Name GOD.  
7. For we cannot say, that God hath a Maker, as also the Will hath no Maker, for he maketh himself from Eternity to Eternity continually, whereas it is not a making neither, but an Eternal 
c Or, Birth.  Generation. The Word in the Father, and the Spirit which goeth forth from the Power, is the Life of the Deity.  
8. But now we see that the Mark standeth in the Centre: for God is also an Angry Zealous or Jealous God, and a consuming Fire; and in that source [or quality] standeth the Abyss of Hell, the anger and malice, of all the Devils, as also the 
d Venom or the corruption.  Poison of all Creatures: and it is found that without poison and 
e Fierceness or stinging sharpness.  eagarnesse there is no Life: and from thence ariseth all contrariety and strife: and it is found, that the strongest and most eager, is the most useful and profitable: for it maketh all things, and is the only cause of all mobility and life.  
9 For as is mentioned before; The Eternal Word (viz. the Eternal Will of the Father) is the Creator of all things, and the Eternal Father, is the Being of the Will, out of which the Word hath created all things. Now the Essences are the being which causeth the Will: for here you must understand, that there are two Wills in one Being, and they cause two Principles: One is the Love and the other is the Anger or the Source [or property] of Wrath. The first Will is not called God, but Nature: the second Will is called A and O, the beginning and the End from Eternity to Eternity: and in the first Will, Nature could not be manifest, the second Will [it is, that] maketh Nature manifest, for the second Will is the virtue in the strength, and the one would be nothing without the other.  
10. Seeing then, that the Will of the Father in the Eternity, is the first, therefore also he is the first Person in the Ternary, viz. the Centre itself. So now the Will or the Centre is, to desire to Generate the Word or Heart: for it is nothing else, and it can be called nothing else, but the desiring in the Will.  
11. Thus we search in a deep sense in the Mind: and do find, that the desiring is eagar and attractive: for it is the strong might: not in one point only, but every where all over, contracting the wideness into narrowness, to manifest itself [therein]. For else there would be nothing in the whole Deep, and there would appear nothing, but all would be still and quiet.  
12. But now the desiring attracteth, and yet it hath nothing there but itself: and that which is attracted is the impregnation of the desiring, and maketh the desire full, and yet is nothing but a darkness, for that which is attracted is thicker than the will, and therefore it is the darkness of the thin Will.  
13. For the will is as thin [or empty] as [if it were] nothing, and very still and quiet: but the desiring maketh it full, and the going forth in the desiring is the Essences, viz. a sting of sensibility, (which is against the sensibility) which the desiring also cannot endure, but attracteth the more vehemently to it, and so the sting or puncture is the greater, and rageth against the attracting, and yet cannot get out of it, for the desiring generateth it, and yet cannot endure it, for it is such an Enmity as [is between] heat and cold.  
14. And so the desiring, which in itself is an earnest longing, by its longing doth awaken such a raging (which doth so sting in that will) that the longing becometh very sour and strongly attracting, that it might hold the sting fast, whereby the sting as a stirring life, affordeth mobility, in which the longing attaineth the first crack [or shriek] of trembling, from whence ariseth a contrarious Anguish: for in the Anguish of the longing (in the hard attracting) is caused a sharp coldness: and the attraction is eager, bitter and stinging, so that it affordeth a terrible strong Power, which the sting cannot endure, but would feign break away, and yet it cannot: For it's own Mother that generateth it, holdeth it, and so being it cannot get away upwards, it runneth round like a wheel, and breaketh asunder the contraction, from whence the Essences of multiplicity do arise.  
15. And this is the right Centre: for in the wheel doth exist the nature of Mobility and of the Essences: and it is a Band of the Spirit, though without 
f Or, perception.  feeling or understanding: but in this Form it is only called, the Centre: for it is the Circle of life, which the desiring hath shut up, out of the still wideness, into narrowness: although it is not comprehensible, but every where merely spirit and form of Nature.  
16. Seeing then that the Raver maketh such a stinging bitter wheel (in the sharp cold) therefore the Centre is so terrible like a great Anguish, where the life is continually broken, [or destroyed] and by the Essences is also built [again] in such a manner, and is like to Life and Death.  
17. The Philosophers and high 
g Naturalists.  knowers of Nature, writ, that Nature consisteth in three things, viz. in 
h 🜍 ☿ 🜔  Sulphur, Mercury, and Salt, which is very right: but the simple will understand nothing therein: and although the apprehension of it was open to the wise [so that they understood it] yet at this present time, very few understand the Centre, but they have it in the History, as also [they have] the Divinity or Theologie from the mouth of the Apostles, which at present is also no other than a History, without the power and the living Spirit, (which was among the Apostles) as is clearly testified by their contentious disputations, lip-labour and dead Letter [in their Teachings].  
18. Now seeing we have through the Divine Grace attained the Light, and are able to know the Centre, which is the Birth of our life: we have power to demonstrate it, and show what is comprised and understood in the three words, Sulphur, Mercury, and Salt: not that we thereby despise the ignorant blindness: but as a Christian we would willingly afford and show them the Light. And although our speech seemeth simple, yet out knowledge, meaning, and apprehension is very Deep: none should be offended at the simple speech: as if we had not the deep apprehension. Let him but read it with a true earnestness, and consider seriously of it, in the fear of God, and he shall find well enough what Spirits child we are, in this writing, but we would have him faithfully warned, concerning the scorners and hypocrites.  
19 As is mentioned concerning the Sulphur, the Centre is and may very well be called PHUR: but if the Light be generated, the light that shineth out of the PHUR is called SUL, for it is the soul thereof. And as I say of the dark Centre, wherein the Divine Light is generated, the same I say also of Nature: though indeed they are one: but we must so speak: that we might bring it into the thoughts of the Reader, that he might incline his mind to the Light, and so attain it.  
20. For the two Forms: viz. sharp cold: and bitter stinging, which are generated by the longing in the Eternal Will; they hold the Centre, and make the wheel of the Essences, whence the 
i Or, Thoughts.  senses, as also perception and mobility continually arise Eternally.  
21. Now these two forms are in very great and terrible anguish, in themselves, without the other forms that are generated out of them. For the attracting sharp sourness is like to hard stones, and the sting of the attracting is the breaker of the astringency: and so it is like a wheel, and may well be called PHUR: the Language of Nature in that syllable doth declare.  
22. Therefore though the two forms enter so terribly in themselves into the Will, and hold the Will in the darkness, yet the will cannot be captivated, for its own propriety is to be meek and quiet, and that propriety it cannot lose in the two Forms, for it is incomprehensible; and yet it must be in the two Forms, and dwelleth in the sting, and is the flash thereof: for the two Forms are dark in themselves, but the Will is not [so], for it is free in itself: but the two Forms take it into their property: for it is their Father, and it sharpeneth itself in their properties, so that it shineth as a flash [of lightning].  
23. For the sour astringency maketh dark; and the bitter sting (in the wheel) dissipateth the Darkness: and so the liberty of the still will shineth in the wheel in the whirring as a flash [of lightning]: for the will so sharpeneth itself from the sour astringency, that it becometh very strong, for it is as when steel and a stone are knocked one against another to strike fire.  
24. For there is understood to be in the Fire, two things; viz. the liberty 
k Extra naturam.  without Nature, and the sour strongness of Nature; as you have an Example in a stone, out of which you strike Fire. For when you strike upon the sharp of the stone, the bitter sting of Nature sharpeneth itself, and is 
l Vexed or angered.  stirred in the highest Degree. For Nature is dissipated or 
m Shivered to pieces.  broken asunder in the sharpness, so that the liberty shineth as a flash [of lightning]: and that you may here see to be true: for as soon as the liberty shineth, it consumeth the Darkness, and thence it cometh, that the sharpness of God the Father is a consuming Fire. For as soon as the flash in the sharpness seizeth on any thing that is essential, it consumeth it instantly, so that there is no nature more left.  
25. And the cause of the flash going out so suddenly, is that the sharpness cannot retain it: for the flash is free from Nature, and is only seen in the breaking.  
26. And we give you to understand, that this liberty without the Nature, is God the Father: and the Nature is thus generated in him, so that he is Omnipotent over Nature, even as the mind of Man is above the senses; for it hath all one Original, as we will show you hereafter following.  
27. Further concerning the Birth of Nature, we give you to understand this by way of similitude: When the flash shineth thus in the sour anguish, than there is a very great crack, which the sourness captivateth, and terrifieth much more, for its dark propriety in the sour Death is killed in a moment, so that it looseth its sour propriety and sinketh back, and can no more attract so strongly; and then the flash goeth directly through the sting of the raging of the whirring wheel: where the sting must spread forth on each side, and the flash goeth through the midst; and so the wheel cometh to be a Cross, and can no more whirl about, but standeth shivering in the sharp Might of the Will of the Eternal Liberty, which is God the Father.  
28. And now when the strong sourness hath captivated the flash of the Liberty, that it looseth its propriety; then the fourth form (viz. the Salt-Spirit) is generated: for the stern harshness, becometh pliant from the fire and the crack; and yet retaineth the sharpness: and so this form is like a sharp Water-Spirit: and the flash (viz. the crack) is the third form, and maketh in itself in the sour killed-anguish, a Brimstone-Spirit.  
29. For if the stern sourness looseth its first dry propriety, it must be soft, and yet it cannot, for it is terribly sharp: and here is the 
n Mark, Butt, Goal, or limit.  Mark of the Eternal Death: for the desire out of the free will, cannot attract so any more: for it standeth in the anguish of the Crack, and yet retaineth its propriety in the attracting.  
30. For every anguish hath a desire to go forth from the source [or pain]: and it is the natural right of the anguish to expel from itself, and yet it cannot, but the pain is thereby more stirred and greater: as may be understood in a raging swelling sore, where the Member in the 
o Or, humours.  Essences laboureth to be rid of the pain, and by the labouring of the Essences the sore becometh bigger, and the source (in the Brimstone-Spirit) is swelled up: and the more the 
o Or, humours.  Essences strive, the greater is the wheel of the Anguish.  
31. Thus I propose Nature to you, to be considered of, which if you consider it well, cannot be spoken against: for it appeareth in all things, and it hath its Birth just so. And Nature standeth thus in four Forms.  
32. First, in a sour and strong attracting, which is called 
p Or, sourness, tartness, or astringency.  Harshness, and maketh in itself sharp coldness.  
33. And then secondly, the attracting is its 
q Or, spur.  sting, which rageth in the sourness, and breaketh the hardness, and maketh the wheel of the innumerable Essences, wherein the Wonders are generated.  
34. But the flash of the Liberty of the Eternal Will, which sharpeneth itself in the sourness, and turneth to consuming Fire, breaketh its wheel, wherein as a flash it penetrateth through in a moment, and terrifieth its Mother, the sourness, which looseth her hard propriety, and is changed into a sharp nature like Salt; and in this sharpness, the sting also looseth its own right and becometh bitter: for it hath in it two Forms, viz. the raging, and also the flash of the Fire, which are like Brimstone, and it is the might of the kindling of the Fire, for the source [or property] of the Fire standeth therein.  
35. Understand us right thus: the flash of fire out of the sharpness maketh the third form in Nature: for it maketh in the sourness, and out of the Rager (the bitter sting in the tart anguish) a Brimstone Spirit, wherein the flash standeth, and is the soul (or the Eternal Life) of the four Forms. For the anguish maketh in itself again a desire to fly out from the anguish, and yet there is nothing that can fly away, but so it is in the Centre, and is called the Centre no more.  
36. The fourth Form is the changing of the hard sourness, viz. the Crack of the flash: The dark hardness perceiving that it is feeble, and as [it were] dead and overcome, and is then turned into SAL: and yet retaineth the propriety of the sour attracting.  
37. Thus the four Forms of Nature, are no more called the Centre, though indeed they have the Centre in them, and in their Original, but [are called] Sulphur, Mercurius, and Sal. For the Brimstone-Spirit is the Soul of the four Forms: for it hath the fire in it, and the anguish in it maketh another Will so that the four Forms have an Eternal will in them which is their own: for that will is to fly aloft out of the four Forms, above Nature, and to 
r Kindle the Fire in Nature.  kindle Nature in the Fire, and so to be in a horrible might, as may be [discerned and] considered in the Devils, who live in such a Will as this, as we shall show afterward.  
38. Thus understand us rightly, what the 
s Or, Philosophers.  Wisemen of old have understood by the three words, Sulphur, Mercurius, and Sal: though they all could not apprehend the high Light; yet they understood it well enough in the light of this world, viz in the third Principle, all which hath one and the same understanding and meaning; only they understood not the three Principles: or else they had known God; and so they remained in the light of this world as Heathens with their understanding. For they have found the soul of the four Forms in the light of the virtue of the Sun [only], and the second Principle was no further revealed to them.  
39 There the soul standeth in the Eternal Band, and there, in the Cross of Nature, out of the Original Eternal Will, is the Eternal Word Generated, which is the Maker and Creator in Nature, and this hath been hidden to them, even to this very day: but the Time discovereth it, where it standeth as a 
t To be seen.  Banner: of which [shall be spoken] in its place.  
40. And deep considerate Reason hath very clearly in our description, what Sulphur, Mercurius, and Sal are: for SUL is the soul, and is a Brimstone-Spirit, which hath the flash of fire with all Forms in it: but if the power and light of the Sun do operate therein (seeing the soul standeth in flesh and blood) the Sun with its friendly beams, maketh out of the sour Salt-Spirit, an Oil, and kindleth the Fire: and so the Brimstone-Spirit burneth, and is a Light in the Essences: and out of the anxious Will cometh the Mind: and out of the wheel of the Essences come the thoughts: for the virtue of the Sun hath also the Mind, so that it doth not stand in the Anguish, but rejoiceth in the virtue of the Light.  
41. Thus SUL is the soul: in an herb it is the Oil, and in Man also, according to the Spirit of this world in the third Principle, which is continually generated out of the anguish of the Will in the Mind, and the Brimstone-Worme is the Spirit, which hath the Fire and burneth: PHUR is the sour wheel in itself which causeth that.  
42. Mercurius comprehendeth all the four Forms, even as the life springeth up, and yet hath not its beginning in the Centre as the PHUR hath, but after the flash of fire, when the sour dark form is terrified, where the hardness is turned into pliant sharpness, and where the second will (viz. the will of Nature, which is called the Anguish) ariseth, there Mercurius hath its Original. For MER is the shivering wheel, very horrible, sharp, venomous, and hostile; which assimilate it thus in the sourness in the flash of fire, where the sour wrathful life ariseth. The syllable CV is the pressing out, of the Anxious will of the Mind, from Nature: which is climbing up, and willeth to be out aloft. R I, is the comprehension of the flash of Fire, which in MER giveth a clear Sound and Tune. For the flash maketh the tune, and it is the Salt-Spirit which 
u Or, knocketh.  soundeth, and its form [or quality] is gritty like sand, and herein arise noises, sounds, and voices, and thus CV comprehendeth the flash, and so the pressure is as a Wind that thrusteth upwards, and giveth a Spirit to the flash, so that it liveth and burneth. Thus the syllable US is called the burning Fire, which with the Spirit continually driveth itself forth: and the syllable CV presseth continually upon the flash.  
43. And the third word SAL is the Salt-Spirit; because the ancient 
x Philosophers.  Wisemen saw, how Nature is thus divided into many parts, and that every Form of Nature hath a parricular Matter in this world, may be seen in the Earth: and that the Salt-Spirit especially is the greatest in corporeal 
y Or, substances.  things, (for it preserveth the Body that it doth not decay) therefore they have rightly set down this Gate only; which is the Mother of Nature. For out of this form, in the Creation, Earth, stones, water, and all sorts of Minerals, were made, yet With the mixture of the other Forms; as you shall see hereafter: My beloved Reader, understand us thus according to our own sense, meaning, and apprehension.  
44. The four Forms in themselves are the Anger and the Wrath of God in the Eternal Nature: and they are in themselves nothing else but such a source [or property] as standeth in the Darkness, and is not material, but an Originality of the Spirit, without which there would be nothing.  
45. For, the four Forms are the cause of all things, as you may perceive, that every life hath poison, yea the poison itself is the life: and therefore many creatures are so venomous, because they proceed from a poisonous Original. And you must know, (though these be the chief causes of Nature) that Nature consisteth in very many more other Forms: for this maketh the wheel of the Essences, which maketh innumerable Essences: where every Essence is again a Centre: so that a whole Birth of clean another Form may appear.  
46. Therefore the Power of God is unsearchable: and our writing is not to that end, that we should search out the ground of the Deity in the Eternal Nature [and lay it before any]: no, that cannot be: but we will direct the blind the way that himself must go: we cannot go with his feet, but (as a Christian) we would feign lead him, and impart to him what we have; not out of boasting in ourselves, but that we might help to plant the great body [consisting] of the Members in Christ; of which we will make mention hereafter: to which end these very high things are mentioned, that we might show you the right mark in the Original: that yourself might see, and learn to understand the course of the world, and how blind all are concerning God, and what the cause and end of 
z The blindness of the world.  it is.  
47. We tell you this, that you might rightly consider it; for, these four Forms are in all things: yet in this world (as in the third Principle) they are not understood [to be] in their 
a Or, their utmost effect.  very eager Essences. For the virtue of the Sun, in the Elements tempereth all things, so that the Essences stand not in such a wrathful source [or property]; but are as a pleasant friendly life: as the Light out of the second Principle, (which is the Light out of the Word & Heart of God the Father) doth enlighten the four Forms in the Centre of the Angelical Spirits, so that they are in their own Centre, friendly, lovely, and very pleasant.  
48. And you should well consider the Fall of the Devils, who have lost the Light of the Heart of God, and must now stand in the four Forms of the Original, in such an anxious source [or condition] as was above mentioned.  
49. Thus is the soul of Man also together out of this Eternal Band breathed into Man, and enlightened from the light of God: but in the fall of Adam it is gone out from the Eternal Light of the Heart of God, into the light of this world: and it hath now to expect (if it have not entered again into the light of God, when the light of this world doth break off from it) that it must then remain in the four Forms (without the light) in the first Birth of the life, with the Devils.  
50. For the four Forms (without the Eternal Light) are the Abyss, the Anger of God, the Hell, and the horrible flash of fire in the wheel of 
b Or, breaking.  Corruption in the flying up of Mercury [or the terrible cracking noise]. Their light is in the Brimstone-Spirit, which they must awaken in themselves: or else their Spirit standeth in Eternal Darkness, & its living Form of the Abyss is a Dominion of a severe [eager property or] source, which climbeth up in the flash of Fire [willing to be] above God and the Kingdom of Heaven, and yet cannot reach, nor feel nor see them: for 
c The Eternal Darkness.  it is a Principle, which comprehendeth neither this world nor the Angelical world: and yet is not severed, [but is] in [one and the same] Place.  
51. For we offer to your consideration: that as we Men with our [Earthly] eyes which we have from this world, cannot see God and the Angels: which yet are every moment present to us, yes the Deity itself is in us, and yet we are not able to comprehend it, except we 
d Set all our thoughts and resolutions upon God and Goodness.  put our imagination and earnest will into God, and then God appeareth to us in the Will, and filleth the Mind; where we feel God and see him with our eyes, [viz. the eyes of our Mind.]  
52. So also if we put our imagination and will into evil [and wickedness 
d Set all our thoughts and resolutions upon God and Goodness. , than we receive the source of Hell in the Wrath: and the Devil layeth fast hold on our very Heart in the Anger of God, yet we see him not with these eyes, only the Mind and poor soul in the Eternal source of the Original, understand it and tremble at the Wrath: so that many a soul despaireth, and casteth itself into the source of the Original, and driveth the body to death, by sword, the rope, or the water, that it may thereby suddenly be rid of the torment, or source, in this life, which is from the Third Principle. For that soul standeth between the Kingdom of Heaven and the Kingdom of this world, in scorn, and therefore maketh haste to the Abyss.  
53. Also we give you very earnestly to consider: that God did not create a peculiar Hell and place of Torment, on purpose to plague the Creatures, viz. Angels and Men; because he is a God that willeth not Evil, and doth himself forbid it: and hath therefore suffered his Heart to become Man, that he might redeem Man out of the Eternal anguishing source [or torment] of the Abyss, which endureth for ever.  
54. And therefore as soon as the Devils went away from the light of God, and would domineer in the Might of the Fire, over the Meekness of the Heart of God, they were immediately in the same hour and moment in the Abyss of Hell, and were held by it: for there was no peculiar source [or place of Torment] made for them: but they remained without God, in the four Forms of the Eternal Nature.  
55. So also it is with the souls of Men, if they do not attain the Light of God; which yet with great longing standeth before the soul, and it is hidden in the very ground of the soul. And the soul is to do no more, but put its will, (as a sprout out of the four Forms) again into the Light of God, where then it is regenerated anew in the Will, and in the Life of God.  
56. We give the Courteous Reader to understand: that the [Hellish] creatures, which are the Devils and the damned souls, have not only four Forms in the Band of their life; but their Forms are infinite, like the thoughts of Men: and they can turn themselves into the Forms of all Creatures: but there are only four Forms manifest to them, as also in the Abyss of Hell: but they may bring forth every form out of the Matrix, except the light, the Fire is their right life, and the sour astringency of the Darkness, is their right food.  
57 For one Essence nourisheth the other, so that it is an Eternal Band: and so the Devils and damned souls are only living Spirits in the 
e Or, essential powers.  Essences of the Eternal Original: out of which they are also created: for the Matrix is the original Genetrix, which continually generateth itself out of the Eternal Will.  
58. And in that respect, [or according to this form or property] God calleth himself a Zealous [or Jealous] Angry God, and a Consuming Fire; for the fire of this Original is consuming, for it is the Centre of the Eternal Band. Therefore if it be kindled in the sour sharpness, it consumeth all whatsoever appeareth Essentially in the four Forms, (you must understand, all that which is not generated out of their source [or property,] for the Devils are from the same source or property, it cannot consume them, for they are crude [that is] without a body) as may be seen by the sacrifices of Moses and the Children of Israel, which the fire devoured, as also by Eliah and the two Captains over fifties, in that the fire of God twice devoured fifty, when Israel was led in the source of the Father by the Word: [that is, when Israel was disobedient to the light and Word, and thereby were given up to the Wrath of God.]  
59 And now I will further show you the form of the Deity, that you may search through the Ground of the Eternal Life, and learn to understand what the Eternal Good, and what the Eternal Evil is; as also that which is 
f Or, Transitory.  Mortal in this world: and that you may learn to search and know the Will of the highest Good: as also what God, Heaven, Hell, the Devil, and this world is, and what is to be done therein.  
60. John the Evangelist writeth very well, also deeply and clearly, that in the beginning was the Word, and the Word was God, and all things were made by it: for the Word revealeth the Deity, and generateth the Angelical World [which is] a Principle in itself: which is to be understood as followeth.  
61. The first Eternal Will is God the Father, and it is, to generate his Son, viz. his Word; not out of any thing else but out of himself: and we have already informed you about the Essences, which are generated in the Will, and also how the will in the Essences is set in Darkness, and how the Darkness (in the wheel of the Anxiety) is broken asunder by the flash of fire, and how the will cometh to be in four forms, whereas in the Original all four are but one, but in the flash of fire appear in four forms: as also how the flash of fire doth exist, in that the first will doth sharpen itself in the eager hardness, so that the liberty of the will shineth in the flash. Whereby we have given you to understand, that the first will shineth in the flash of the fire, and is consuming by reason of the anxious sharpness, where the will continueth in the sharpness, and comprehendeth the other Will in itself; (understand in the Centre of the sharpness,) 
g Which other or second Will.  which is, to go out from the sharpness, and to dwell in itself in the Eternal Liberty without pain or source.  
62. Therefore we now also give you to understand; that the oth●● i●-comprehended Will, to go out from the sharpness, is free from Nature, viz. from its wrathfulness: for it stands in the Centre, in itself, and retaineth all the virtue and form of the [first] Centre, out of all Essences in itself: for it is the virtue and power of the first will, and is generated in the first will, and maketh (in the Liberty of the first will) a Centre of an Out-birth [or procreation], incomprehensible by the four forms in the first will. And this other generated will in the first will, is the Heart of the first will, and is in the first will as a Word, which moveth in itself, and remaineth Eternally in the Birth of the first will; for it is his Son or Heart: and is severed [or distinct:] from the first will in that it hath a several Centre in itself.  
63. Now the Father, viz. the first will, expresseth all things, by this word (as out of the Centre of the Liberty); and that which proceedeth from the Father by the Word (viz. the Spirit and power of the Father in the Word) formeth that which is expressed, after a spiritual manner, so that it appeareth as a Spirit.  
64. For, in the sour Matrix (viz. in the Fiat) all is comprehended, and the Sp●rit of the Word formeth it in the Centre of that Essence, wherein the Father moveth and expresseth by the Word, so that it is and remaineth to be an Essence. For whatsoever is form out of the Eternal, is Spirit, and is Eternal, as the Angels and souls of Men are.  
65. But because it may happen that we should be as one that is dumb to you, and hard to be understood, in this description, (for the understanding and apprehension of it is not in the subtle spirit of this outward world;) we will therefore show how the other Three Heavenly Forms are Generated [being together with the sour  forms, the seven forms or Spirits of Nature] in which [three forms] especially, God, the Kingdom of Heaven, Paradise, and the Angelical world is understood; to try whether it might be brought into the mind of the Reader.  
66. You must not understand it, as if the Deity had a beginning, or were subject to any alteration, no; but I write in what manner it may be learned and understood, what the Divine Essence is: for we can bring no Angelical words: and though we could use them, yet they would appear in this world no other than Creaturely, and Earthly to the earthly Mind. For we are but a part of the whole, and cannot speak 
h That which is perfect.  the total, but in part, which the Reader ought to consider.  
67. For the Divine Mind in the Heart of God, that is only total [or perfect] but else there is nothing total, for without that, all stand in the Essences, and God only is Free, and nothing else: and therefore we speak but in part, and comprehend the total in the Mind: for we have no tongue to express it: we only bring the Reader to a 
i Which reacheth to heaven.  Ladder, [he must go up himself.]  
68 If we will rightly speak or write of God, we must speak of the Light, and of the flame of Love: for therein is God rightly understood.  
69. We cannot say, that the source of the fire is Light, we see it only shine out of the Fire. Thus now we have informed you concerning the Original of the Fire, how it is generated in the wheel of the Essences, in the hard anxious sharpness, and receiveth its shining out of the Eternal Liberty, where the liberty is driven on in Nature, so that the liberty becometh a source [or propettie], which is Fire.  
70. So also we have mentioned, how the flash instantly presseth through the wheel of the Essences, and maketh a Cross, and then the wheel of the Essences turneth round no more; but standeth wavering in the sound [of the crack], and all Essences receive their virtue and strength in the flash of the Cross: for the flash presseth right through, and divideth the Essences of the wheel: and the Essences press through 
k Squarely, crosswise on each side.  flatly upon the flash: for the flash is their Spirit, which in the sour astringency maketh a Brimstony Form.  
71. Thus the birth standeth square like a Cross, and hath beneath, the Centre of the Birth, which driveth up the flash aloft, and so the whole Birth is as a sprout, where the fire driveth up, and the Essences hasten after the fire-Spirit, as their own spirit, which attracteth and desireth them, for they are its food and nourishment, and it is their life, and one is not without the other.  
72. Now understand us concerning the Crack of the Fire, for it is horrible and consuming, and overcometh all the Forms of all the Essences: for as soon as the twinkling beginneth, all the forms of the Darkness are consumed, and the dark sour astringency (viz. the stern Death) trembleth at the life, and falleth back as dead and overcome, and of hard becometh feeble and weak; and so becometh heavy, as being impotent and not 
l Not able to subsist.  fix in itself; and thence cometh weight in Nature. For the sour astringent Matrix becometh thin and light; and a Water-Spirit, from whence the Water is Generated.  
73. And now this Crack of the sour astringency in the Dark Death, is a Crack of Great Joy, for of dark it becometh light: and or when the flash twinckleth in the sour astringency of the sting, the sting is terrified much more than its mother the sour astringency, and yet it is no hostile crack or terrifying; but a very joyful crack or terror of exulting, that its mother is so thin, pliant, and soft, whereby the sting looseth its fiery propriety, and in the Liberty of the Eternal Will (in the Centre) becometh white, clear, light, amiable, and joyful; and herewith springeth up the fift form of Nature, viz. the friendly Love.  
74. For there the flash desireth with great longing to have its mother for its food, and here is the true original of Life; for it is the kindling of the Light in the sour astringent Matrix, where the severe tartness is turned into meekness: and you should rightly understand it here, that it is not so, wholly in the Centre of its being; but (as I may say in a similitude) it is as if Oil were generated in the Meekness, out of which the Light shineth constantly and remaineth for ever, in which the flash looseth its propriety, and so out of its form a shining and light is produced, wherein there is a 
m Or, Several.  distinct Centre, out of which the Great Joy springeth up; and yet the first four forms keep their own Centre to themselves: For the Darkness remaineth as an enclosed thing: and the Light shineth in the Darkness, and the Darkness comprehendeth it not.  
75. Thus there are two Principles; which are therefore two, because the Meekness existeth out of the first Eternal Will, which [Will] is free from the Matrix [or Nature] and is as thin as if it were nothing and is still and quiet. Now that which is still and without a being in itself, that hath no darkness in it; but is merely a still clear light Joy, without Essence, and that is the Eternity which is without any thing, and is called God, above all other things: for there is nothing Evil in it, and it is without a Being.  
76. Understand us thus; God the Father is so in himself, but without a Name: for he is in himself the light clear bright Eternity without a Being, if we speak merely of the Light of God.  
77. But since he will not be without a Being, therefore we consider his will, which he conceiveth in himself, out of nothing, but merely out of and in himself; and we understand the desire [is] in his will, and [that] in the desire [there is] the Centre of the Genetrix, wherein the Being is Generated.  
78. Now the Eternal Genetrix desireth nothing but the Word, which doth create in the Genetrix: for the Eternal still and light Joy, createth nothing, but is merely still and light; for where there is no darkness, there is mere light without alteration; but the Genetrix in the desire maketh the attraction; so that there is a Darkness, which is Eternal; wherein Nature is Generated: as is mentioned before.  
79. And now the Eternal Genetrix, in the first longing, desireth the Liberty, (viz. God) and not the Darkness, in itself: for he willeth not her, but the Word, which createth in the longing of the Genetrix: and yet there can be no Genetrix without the attracting, which impregnateth itself in the will, in which impregnation the Centre of the Nature doth consist: and there would be no Word, if there were no Nature.  
80. For the Word taketh its original in Nature: and we here give you highly and dearly to understand, that two words are Generated in Nature: one is the first Centre of the Genetrix, in the stern Wrath, to express the strong might of the Mother of the first sour wrathfulness in the Fire: which is here called the Nature of God the Father, which he thus generateth in his still Joy, in the conception of his will, without touching the Liberty of the Light.  
81. And the other Word, [is that] which 
n God the Father.  he generateth out of Nature out of the Meekness, understand [that] wherein the Eternal Liberty of the Light is, which is called God, which is 
o Or, ariseth out of Nature.  out of Nature, and so the dark nature disappeareth, [which is] still in the fire of the sharpness, as is mentioned before, and yet the sour astringency (in its own dark propriety) is terrified, and looseth its eagar propriety.  
82. For the flash maketh the dark stern Might thin again, and so a sprout springeth up therein out of the innumerable Essences, and this is the virtue or power of the second Centre: for in this springing up there is a Love-desire, and the Eternal Light catcheth hold of the Liberty 
p Extra Naturam.  without Nature, so that the Liberty 
p Extra Naturam.  without Nature kindleth in this Love, and becometh a burning Light, wherein the Glance or brightness ariseth.  
83. For there is no Glance 
p Extra Naturam.  without Nature, though indeed there is a light pleasant habitation: but the Glance ariseth first from the sharpness: and yet in the springing up of Love there is no sharpness that is perceptible, though indeed it is really; and so it is a Birth of Joy, and a right fulfilling of the first Will, which is Gods, which he putteth into desiring, and so Generateth Nature, and out of Nature [he generateth] the sprout [or word] of Love.  
84. Thus the second Sprout (or Word) of Love dwelleth in the First Will, and is its right fulfilling which it 
q Or, wherein it is well pleased.  desireth: for 
r The Love.  it is meek pleasant and friendly, and is the virtue and heart of the first Will, from whence the Eternal Desire continually 
s Or, Expresseth its Essential Word.  is sprouting and subsisting.  
85. And thus the Light breaketh open the Gates of Darkness, and the loving Sprout [or second Word which is the heart of God] springeth up out of the Dark Nature, and dwelleth in the Eternal stillness of the Father, and is called his Son: for the Father Generateth him out of his Eternal Will, and herein is the Glance [Lustre, Glory, or Majesty] of the Father manifested, which otherwise (in the first Will in the Dark Nature) appeareth only in Fire; but in the second Centre, [it appeareth] in the Love in the Light; and here Love and Enmity ought to be considered, and how they oppose one another.  
86. For Love is Death to Wrathfulness, and by its shining taketh away the Power of the Wrathfulness. And here the Power of God in Love and Anger, is rightly to be considered.  
87. But that the Love may thus be Generated, is caused by the first Will from the still habitation; for the still and clear habitation, which is without a source, desireth no fierceness, and yet causeth fierceness: and if the fierceness were not, there would be no sharpness; and so the second Centre (of Love) would not be generated neither, out of which the supernatural light shineth, where then the Name of God the Father and of God the Son existeth.  
88 For if the Eternal Liberty did not Generate the Being of Nature, there would be no Father, but a mere nothing: but since it doth generate the Being of Nature, therefore the Generator whence it is Generated is called Father.  
89. Thus the Light shineth in the Darkness, and the Darkness comprehendeth it not, as John saith, and thus Light and Darkness are opposite one to another, and so the Light is Lord over the Darkness: and it is an Eternal Band, where one would not be without the other: and here we are rightly to consider the Enmity against the virtue of the Light of God, how each of them taketh its original.  
90. For, the Darkness holdeth in its Centre, sour fierceness; stinging Anguish in the Brimstone-Spirit; woe in the flash of fire; great fire in the Breaking Wheel; ascending of the Essences in the flash of the Might of the fire: and yet there is no flying out, but it causeth such a will [of flying out, or flying away,] and that is a Spirit, and it is the Band of Nature, which God the Father Generateth in his Will, wherewith he manifesteth himself in the Eternal stillness: whereas otherwise there would be nothing: and herein is God the Father (with his Might and fiery sharpness,) an angry Zealous Jealous God, and a Consuming Fire.  
91. Let this be shown you, O ye Philosophers; which (from the Counsel of God) is opened to you in the Seventh Seal: in 
t The seventh Seal is the Holy Ternary.  Ternario sancto.  
92. Thus the fountain of Love is a clasping and keeping in of the fierce wrathfullnesse, yea an overcoming of the fierce Might: for the Meekness taketh away the property of the fierce sour hard Might of the Fire; and the Light of the Meekness holdeth the Darkness captive, and dwelleth in the Darkness, [without being comprehended by the Darkness.]  
93. And thus the fierce might willeth nothing else but the fierceness, and the 
u Or, to shut up in Death.  shutting in, of Death; for the fierce sourness is the shutter up in Death: and the Meekness presseth forth as a sprout, and groweth our of Death, and overcometh it: and maketh the Eternal Life, and turneth Enmity into Love.  
94. Let this be a Light unto you, O ye Theologists [or Divines]: and consider the writings of the Saints better, and behold the Wonders of God with other Eyes. Consider what God is, in Love and Anger: and observe how two Principles stand open, where each is desiring; desist from the Natural Wisdom of this world, and consider the Eternal Nature, and so you shall find God and the Kingdom of Heaven. Your 
z Cannons and Ordinances.  Laws, will not do it: if you would know God, another manner of Earnest [or Zeal] must be used [then to make Conclusions in Counsels and Synods] you must go out from 
y From wrangling contentious disputation.  Babel, that you may attain the Centre of the Son of God: and so you shall be borne [or Generated] in Meekness and in Love: and then you may feed the sheep of Christ: otherwise you are Thiefs and Murderers, and step into the Centre of the fierce Wrath, where you do nothing else, but devour the sheep of Christ, with your blowing up of hellish Fire. O how falsely do you deal against Love: how will you appear: when the Sun riseth, and when you shall stand in the Light; it shall hereafter be set before your eyes.   

The Third chapter.  
1. AND now if we will dive into the blessed Birth of Love, and search how it is Generated, and where it hath its Original; we must search the Centre inwardly: and set the sixth form of Nature before us, viz. Mercury, wherein the sound [sound or noise is Generated: and so we shall find, (in the Generating of the Love,) the tune, sound, and song, as also the five Senses, Seeing, Hearing, Smelling, Tasting and Feeling; wherein the Life is understood; as also Pain and Torment, Joy and Love; desire to Good and desire to Evil; though in itself in nature nothing is to be rejected, [or is in vain], both must be, else God would not be manifested, and all would be as a still nothing: and the whole Being is together in the Eternal God; none hath made or Generated any thing for him: he alone, in his Eternal Will (which is himself) maketh the 
a Pregnat mother or womb that Generateth all things.  Genetrix; he only is the Eternal beginning, and compriseth the Centre to the Genetrix which maketh the Eternal Mother of the Genetrix of the 
b Being of all Beings. Ens Entium.  Essence of all Essences.  
2. For God hath no beginning and there is nothing sooner than he [or before him], but is Word hath an 
c Groundless, or bottomless.  unsearchable end: which yet is not called End rightly, but Person, viz. the Heart of the Father: for it is Generated in the Eternal Centre, not as a Form of the Centre (which belongeth to the Centre) but as a sprout of another Centre out of the first Eternal [Centre].  
3. Therefore he is the Son of the First; and is rightly the flame of Love and the Glance of the Father in the Eternal Will, and the second Mother [or Matrix] of the Genetrix, viz. the Angelical World out of himself, is a Principle, which is called the 
d Barmhertzigkeit, mercifulness.  Mercy of God: out of which Centre goeth forth the Virgin of the Eternal Wisdom of God, by which God hath created this World, viz. the Third Principle, (with all Creatures and things) out of the First [Principle].  
4. And we would have the Reader faithfully warned, that he should not seek our meaning in the Wisdom of this world; but in the Light of the Eternal Nature, whither we would have him directed also, (viz. into the new Regeneration in the life of Christ), else we are but dumb to him, and not to be understood: and without that [New Birth] he should leave these writings uncensured; or else he eateth the food of the first Centre; and his scorn will gnaw him in the Centre of his own life.  
5. We will readily vouchsafe him the Light; and for that end this hand hath set down the Deep 
e Arcana.  Mysteries, not for any advantage that can be expected, but for the 
f The children of wisdom.  Lilies sake, and for the sake of the Angelical world.  
6. Here mark exactly: you will see that which you have not seen since the heavy fall of Adam: and thereby consider what it signifieth, and what appeareth with it; and tread not in the footsteps of the proud Pharisees, who Crucified Christ, and remained blind in the Daylight, or else the same will happen unto you.  
7. And look not upon the Hand of this Pen, it can do nothing; but upon the 
g Ground or Foundation.  Centre, out of which the light shineth, it shineth not only out of this Hand, but in the whole world, as an opened Seal in the Eternal Centre: every one may apprehend it, it is not only without him, but in him: and there is no more to be said, but to fly open, and spring with Jesus Christ, and put forth a flower out of this world into the Angelical world: of which we will here speak, and show you the Eternal Being.  
8. We have showed you above, the Birth of the four forms of the Eternal Nature, and thereby have signified how they are Generated out of the Eternal unchangeable Will of the Liberty of God: where we have declared to you also how the Eternal Liberty without Nature is a still light habitation, yet without Glance [or Lustre]; also how the Eternal Light Liberty, is sharpened in the sour hard fierceness, so that it appeareth as a flash of Fire, where then it dissipateth the Darkness, and taketh away the power of the fierceness, and so getteth a consuming Glance, or fiery splendour, by reason of the terrible sharpness; where then the sour Matrix: becometh an anxious Genetrix: and being feeble, (by the flashes taking away its power,) it becometh Essential: and the flash catcheth hold of its Essential Form in the Anguish, (that is, the Brimstone-Spirit,) which is the body of the Flash, out of which it burneth and shineth.  
9 And then [we have shown also] how the Wheel of the Essences, with the flash of the sour overcoming is 
h Or, preserved.  upheld: and how the Centre is like that of a 
i ♁ A wheel with four spokes a Cross.  Crosse-wheele, and how all standeth in the sounding of the Essences, like a Sprout: where then the wheel driveth only upwards: and therefore it is that the source of the Fire flieth upwards, for all the forms of Nature fly after the Fire; and the fire flieth from them; for it willeth to be free, being it is originally proceeded out of the Eternal Liberty, but yet it cannot [be free,] because Nature withholdeth it, by the sharpness, which subsisteth in Nature.  
10. And then also we have shown you, how the Crack of the fire killeth the fierce property of the sour Matrix, whereby it is overcome, and falleth back, from whence cometh 
k Or, Ponderesity.  weight in Nature, and the matter of every thing. And then, how the flash in the overcoming twinckleth [or looseth its strength] where then (in the Meekness) it is so terrified that it looseth its fiery property, and becometh clear or bright, which is the shining of its light, where the Glance taketh its Original. And how the Eternal still Liberty taketh the Glance as its own; and how the first Will is herein satisfied (according to its desire) with that which it would have in the Original in its desire.  
11. And so when the first desire, (together with the Generated Essences,) is filled with the Glance of the Light, than all the Essences (which have laid hold on the Light) stand in the first desiring will, and the will thereby becometh triumphant, and full of joy, that the child of Light is generated in it: And here the second Centre ●●eth open in the Joy, where the Love is the 
l It's central Fire.  fire of the Centre, and the Love desire of the first will, attracteth the Joy, and the Light shineth out of the Joy: And so this precious Holy Birth remaineth upon the 
m ♁  Crosse-wheele, where the Wheel of the Essences moveth 
n Or, in the Centre of the Cross.  in the Cross; and the Joy (viz. the source of the Fire) flieth upward, and the Centre retaineth it.  
12. And so there the Newborn Will goeth forth with power and 
o Or, Miracles.  Wonders; and establisheth the first will of the Liberty of the Father, with the Centre of the Love-Birth of the Son: for this Birth is the word of the Heart of the Father, which he speaketh out of his 
p The flowing Essential powers or faculties.  Essences: and that which goeth forth out of the Love, is the Holy Spirit of the Word, which formeth the 
p The flowing Essential powers or faculties.  Essences; and this is together the Ternary in one Essence [or Trinity in Unity.]  
13 And so now, when the Centre in the Word flieth open in the virtue of the Light out of the Love; then one form embraceth the other with very friendly desire: for the first will is desiring, and maketh the Centre, as is declared before concerning the Wrath, so also it is here with the Love 
q It maketh its own Centre too. ; and in stead of the striving contrary will, there is nothing herein but an embracing and acceptable relish: For when the Wheel of the Essences is sounding, the sixth form is Generated.  
14. For the sourness retaineth its fierce might well enough in the sharpness of the Love; but indeed it is very soft; and in the sixth form maketh voices, tunes and sounds, so that in the sounding, the Essences hear one another: and with the Essences of the wheel in the assimulation [infection or mixture] they taste one another; and in the desirous Love they smell one another: and with the breaking through of the source, they feel one another: and in the Light, they see one another: and so there is a living form of the Spirit, which goeth forth as a life, in all forms, and it [the Spirit] is the stirring of the voices in the Essences, which make the 
t Thoughts or Constellations.  senses, or stars.  
15. Thus the true 
s Or, inexpressible.  insuperable Love-desire, springeth up in the first will which is called Father; for in the Centre of the Son, out of the Father's sharpness, the Glance is Generated, which is a very friendly desire, to turn the Wrath of the Father into Love: For when the Essences of the Father taste the meekness in the 
t Or, Love.  Light, than they are all stirred, and it is a mere lovely desire, pleasing relish, and friendly well doing; and the form Mercurius is indeed the Word: which in the dark Centre, is a poisonous woe and anguish; but in the virtue of the Light it is the source of Joy: and affordeth voices, tunes, and sounds, but not like the 
u Or, Noise.  sound in the Fire in the First Centre.  
16. Thus my dear Mind that readest this, understand, and take our meaning right, and consider, what we mean in this Description. We mean not two Gods, that are one against another, but one only God in Ternary, or Trinity of Subsistence, in his Eternal Birth, or Geniture.  
17. In the word Ternarius, is to be understood in the Language of Nature rightly the Divine Birth in the six forms in Nature, which are the six seals of God.  
18. But when I say Ternarius Sanctus, than I have therein the number Three in Seven Forms, wherein the Angelical world is comprehended, which standeth in the seventh Birth. Not according to the [pronunciation of] the Latin Tongue, but according to the [pronunciation of] the Language of Nature, from whence all things have taken their Names, which our Philosophers in the Schools of the Third Principle of this world, do not understand; [but the Theosophers of the School of Pentecost understand it well].  
19 For when I speak of the Wrath and of the Anger of God, I mean not any thing that is without God; neither do I mean thereby the pure Deity, which is unchangeable, and in Eternity is nothing else but Good; and is not Nature; but the Word is generated out of the Nature of the Father, as another or second sprout, which is not comprehended in Nature; and therefore it is even another Person, and yet is Generated out of the First.  
20. Understand, that the first will which is without Nature, is free from Nature, but Nature is Generated in its desire: and now therefore the second will (which goeth forth out of the first, out of Nature as a proper Centre of its own,) is also free from Nature: for it dwelleth in the first Will, which is called Father, in the light Eternity, and it is the Glance [or brightness] power, strength, and being of the light Eternity; or else there would be therein, no being, but a light still habitation, without being or 
x Wandel, communion, or conversation.  operation.  
21. But since it would be manifested, it must needs create a will which is desirous, and yet there was nothing to be desired but the powerful Word: and yet that was not in the still Eternity neither: and therefore the seven Forms of the Eternal Nature must be Generated; which are the seven seals of the Son of God, as the 
y The Revelation of John.  Apocalypse witnesseth, and thence from Eternity the powerful Word is Generated; which is the power and virtue, the heart, the life, and being of the still Eternity.  
22. And since it is generated out of the seven seals or Forms of Nature, therefore it is the Maker and Creator of all things out of the being of Nature: for there is nothing else that can overpower the Nature, but only the effectual powerful Word in the Light, that only can overcome the Wrath. (He only hath the Key that can open and break the seven Seals of the wrathful Nature of the Father, and open the Book of life, of him, that sitteth upon the Eternal Throne. Read Apocalyps 1. it is just so) For as soon as the wrath twinckleth, that is a dissiparing of the Darkness; and taketh away the power of the fierce wrathful anguish; and is rightly called the mercy [the 
z mercifulness, warm-heartednesse.  Barmhertzigkeit] of God.  
23. For Barm, is the light twinkling in the Centre, out of the light Eternity; where the Glimpse captivateth the stern hard sour or harsh bitter anguish, and terrifieth it with the Glimpse, and taketh away the power of the fierceness, and turneth it into meekness: Hertz is the flash, that hath captivated the four forms, where the Glimpse of the Eternity is sharpened, and thence forward hath the four forms in it, which [Glimpse] moveth upon the Cross in the Centre, and maketh another Centre in itself: ig, is the converting of the flash into the light of the Glance or Brightness, wherein the fift and sixth form are Generated, viz. the Love, and the Joy, wherein the 
a Ability, or Possibility.  Potency of whole Nature doth consist: and without these two forms, Nature would be a wrathful, harsh, and cruel Death: but the light maketh the Love, and also the desire of the sixth Form; wherein consisteth, the life, with the understanding: Keit, is the Eternal Entrance, and the ascending over the Nature of the four Forms; and an Eternal inhabiting of the still Eternity; and a satiating or fulfilling of the first will, which is called, Father.  
24. Thus the second Birth is called the Son of God, the Word of God, the Power of God, the Love of God, the Life of God, the Wonder of God: and is itself the Essence that manifesteth every Essence [or thing].  
25. My beloved seeking Mind, I would willingly write it in thy Heart if I could. Behold! all is but one only God; But you ask then, whence cometh Evil; therefore you have an information concerning that, in this high description: for you see in all Creatures, evil, poison, and bitterness, as also Love, and 
b Or, Delight.  Desire: therefore consider now how Nature is such an earnest [or eager] thing.  
26. But as the Heart of God allayeth the fierceness of the Father in his Nature, and maketh it kind and friendly; so also doth the Light of the Sun to all things in this world, which all hath its original out of the Eternal Nature.  
27. For if the fierceness were not Generated in the Eternal Will, there would be no Nature, also there would not in the Eternity, be generated any heart and power of God, but it would be an Eternal stillness: But since the Eternity doth desire the Life, it cannot be generated any other way: and being it is thus generated, it is therefore most beloved, Eternally: and therefore the earnest strong Birth may not, nor cannot cease in all Eternity, in respect of the life, which is the Spirit of God.  
28. Therefore behold thyself and all Creatures, and consider thyself, consider also Heaven and Hell in the anger and wrath of God: and thou shalt find it thus, and no otherwise. Though indeed here we need an Angelical. Tongue, and thou an Angelical Light in the Mind, and then we should well understand one another; this world apprehendeth it not.  

Concerning the seaventh Form of the Eternal Nature.  
The Revealed Gate of the Essence of all Essences.  
29. MY beloved Reader, If you would understand the High Mysteries, you need not first put on an 
c Or, University.  Academy upon your Nose, nor use any [such] Spectacles, nor read the Books of many Artists and Scholars: for the High Mysteries are not to be sought after, searched out, and found, only in the High Schools or Universities: whatsoever Reason seeketh in the Art of this world, without the divine understanding; is vain and fictitious, it findeth nothing but this world, and not half of that neither; it always goeth round about in seeking; and findeth in the end only Pride and hypocrisy in finding, the Wisdom of the World.  
30. Seek you nothing else but the Word and Heart of God, (which is Incarnate, or become Man,) in the Gribbe amongst the Oxen in the Stable, in the dark Night: if you find it, you find Christ (viz. the Word in the Father) together with the Father, Son, and Holy Ghost: Moreover, the Eternal Nature, also the Angelical World and Paradise: and then you will find your Reason (which hath so long led you reeling, as a drunken Man,) to be very blind. You need not break your Mind with high thoughts, for with such high fancies and conceits you will not find the Ground: do but only incline your Mind and Thoughts, with your whole Reason into the Love and Mercy [the Barmhertzigkeit] of God, so that you be borne out of the Word and Heart of God in the Centre of your life, so that his light shine in the light of your life, that you be one with him:  
31. For Jesus Christ the Son of God, the Eternal Word in the Father (who is the Glance; or Brightness, and the power of the Light Eternity) must become Man, and be borne in you, if you will know God: otherwise you are in the dark Stable, and go about groping and feeling, and look always for Christ at the right hand of God, supposing that he is a great way off, you cast your Mind aloft above the Stars, and seek God, as the Sophisters teach you, who represent God, as one a fare off, in Heaven.  
32. But as the Devil would (in his fiery source [or property]) fly up above the Heart of God, and yet remaineth still in the four forms in the Eternal Nature in the Darkness, so it is also with blind Reason, which sitteth in the dark, and seeketh God in the Darkness.  
33. If you would find him, seek him in his source or property, which is every where; all is full of God, and he shineth in the Darkness; God is in your dark Heart, though in another Principle: knock and it shall he opened unto you, the Holy Spirit of God is the Key in the Centre: go out from the desire of the Flesh, in a true earnest Repentance, and put all your will, reason, and thoughts into the Mercy [the Barmhertzigkeit] of God; and so the Word of God (viz. his beloved Heart) will get a form in you: and then you stand before the Crib where Jesus is borne: and then incline yourself towards the Child, and offer him your heart, and Christ will be borne in you.  
34. And then you must first into Jordan: and the Holy Ghost will baptise you: and there the Heaven standeth open to you, and the Holy Ghost hovereth over you: but you must into the Wilderness, and be Tempted of the Devil (understand it right: the Devil will make attempts upon you, and will often lead you into the Wilderness of the world, and pass before thy soul into thy fleshly Heart, and bar it up.) And then great Earnestness is required, to break asunder the Centre of the Devil: you shall many times not see Christ, the Devil will deny him to you, [insinuating] that he is not become Man in you: for you stand thus, as a Light in the Centre, begirt with Darkness, and you are a Sprout in the Light of God, [sprung] out of the dark stern Nature.  
35. Therefore consider; look to it; and stand fast; as Christ did: Do not as Adam did, who suffered himself to be brought into lust, by the spirit of this world, and brought us into the fleshly Darkness.  
36. You must with Christ, be persecuted, scorned, and contemned, if you will 
d Or, Do Miracles.  move in the Wonders of God: and if you continue in him, he continueth in you: and then you may seek what you will, you will find whatsoever you desire: else you seek in the Deity in vain; and when you have brought things to the highest, you find only that which is in this world. Take this, that is set down for awarning, and so you will seek, find and know, that which is hereafter written, concerning the seven Seals of God and of the Lamb.  
37. But because we may be hardly understood by the Reader (though very easily understood, by those that are Borne of God) and our intention being no other than to show the way to the blind: 
e Note.  therefore we will show you the Revelation of John (which is the Revelation of Jesus Christ) with the Seven Spirits, and seven Seals of God: wherein the whole Deity (in the Humanity) hath revealed itself; and together with the Person of the Wisdom, hath shown the Essence of the Number Three in Ternario Sancto: whereby the Deity is seen not only in Ternario, but also in the Angelical world.  
38. And those that be borne of God, will here have their eyes rightly opened: therefore let none be wilfully blind: for the time cometh, and is already, wherein the seven Seals are broken open, and the Book of him that sitteth upon the Throne is opened, which the Lamb of the House of Israel hath broken open, which was slain, and liveth Eternally.  
39 And although hitherto the Revelation hath continued sealed, and hath not been understood in the ground, by any Man; yet none should conceive and think, that such a thing hath been in the power of Man; for it is the Revelation of God, and it hath Seven Seals, which were sealed up, till the anger of God was accomplished: and they are the seven Spirits of God the Father; as is mentioned before, concerning the forms of the Birth of the Eternal Nature which is Gods.  
40. And now this world with all that belong to it, as well as Man, is created as an Out-birth, out of the Eternal Nature; understand, out of the seven Seals of the Eternal Nature: and God hath created this world for no other cause, but that he would in his Eternal Wisdom, manifest the Wonders, which are in the Eternal Nature; for they must come to Essence, and appear in the light, to his joy, honour, and glory: not only in this time of Secrecy, [or hidden mysteriousness,] but after this Time also.  
41. For this Time [from the beginning of the world to the end] is as the soil, [or ground,] and is the Seaventh Seal of the Eternal Nature, wherein the six Seals, with their Powers and Wonders disclose themselves, and pour forth their wrath: from whence were Generated and found out, in this world, the Natural Wisdom, voices, thunders, and strife: wherein men have always sought the Heart of God, and yet found the Wonders, out of which have arisen, strife and 
f Or, force and wars.  compulsion [of conscience], where one Seal hath been opened after another: but humane Reason hath not uderstood the powers of the Seals.  
42. For when, after the Times of the Apostles, men departed from the true Love and Humility towards God, and 
g Went a whoring after their own Inventions.  sought after Wisdom for their own Ends; and made of the Kingdom of Christ, a Kingdom of Pomp, Might, and the Glory of this world; then the Candlesticks withdrew from these men, that is, went (in the Father's Nature) into the Seven Seals of God, and forsook the seven Golden Candlesticks, the seven Seals of the Heart of God, which are the seven Seides of the Lamb, which shine bright out of the Father's Nature; for 
h The seven Seals.  they were in the hand of the Son of God, who was become Man: as may be discerned by the Image in the Revelation, that the Man Jesus Christ, hath seven Stars in his hand, and standeth between the seven Golden Candlesticks.  
43. The seven Stars are the seven Spirits of God the Father, which are hidden seals; as I have shown you before, how one form is continually generated from another; and that one form would not be without the other; and yet one Seal openeth itself after another, and they have the seven Thunders, whose 
i That which the Thunders declare.  speech is sealed up, for they are in the Centre of the Spirit, but the seven Seals are in the Essence: [or in the Centre of the Corporiety:] for they are manifested through the humanity of Christ, therefore the Spirit of God demonstrateth them in the form of Seven Golden Candlesticks, and they give light in the Father out of the Centre of the Son.  
44. For you see, that there is a Glass Sea before the Throne of the Ancient [of Days] who is God the Father, and the Sea is the seaventh seal, but opened and not sealed; for therein standeth the Angelical World: but the six seals are the Birth of the Eternal Nature, which are Generated in the first Will of the Father, out of which the Heart or Word of God is from Eternity continually generated, as a peculiar Centre of its own; in the Centre of the seven Spirits of God; and although the seaventh seal also, is in the Father, and belongeth to the Centre; yet it is brought to 
k Being or substance.  Essence, by the Word, for therein consisteth the Angelical world.  
45. Therefore my beloved Reader, thou art to know, that whatsoever is written or spoken of God is Spirit; for God is Spirit; but in himself should not be manifest, except the seven Forms make him manifest: and therein the Creation of the Angelical world, is brought to pass; and is called Ternarius Sanctus: for the number Three [or Trinity] is incomprehensible; but the Word, maketh the Glass Sea, wherein the comprehensibility is understood: and it is clearly represented to you, in the figure of the Image, in the Revelations.  
46. For you see, that the Image standeth in the midst of the seven Candlesticks, which are the seven Spirits of the Deity; and it hath seven Stars in its right hand, which are also the seven Spirits of the Deity in the Centre of the Father, and the Word hath them in his power, in that it changeth the fierceness and consumingnesse, into a meek habitation in the Glassy Sea, wherein God's Light of the Word, shineth out of the Word: and then the seven Spirits of God, stand in the Centre of the Word, in form like unto seven burning Torches: and hereby the Deity is portrayed unto you, in the Image in thee Revelations.  
47. And we give you also to understand further, (as is mentioned above,) that the Word, (or Heart of the Father, in its seven shining Spirits, is in the Father, (in the Centre of the Father) as his Heart; and hath the seven Stars (viz. the seven Forms of the Eternal Nature) under its power, and therefore the Image hath them in its Hand.  
48. But since all things (that should come to have an Essence) must come forth out of the Father's Nature, and we know also that Moses witnesseth as much, that God the Father made all things by the 
l Verbum Fiat.  Word Fiat, as by the Word spoken, and the speaking stood in the Fiat; and the Fiat is the sour Matrix in the first will of the Father, which comprehendeth and holdeth the Nature, which the Spirit (that is Generated ex Mercurio) formeth, which is the Spirit of God. And since all Creatures stand in the Father, and that he is therefore called Father, being a father of every thing; as also we Men are his Children; and yet we with Adam, being departed from the virtue of the 
m Alias seven Spirits.  seaventh Spirit of the Word, and with our Imagination are gone into the Out-birth of the Father, viz. into the Spirit of this world, which clotheth us with corruptible flesh and blood, and holdeth us captive; therefore we are now in the virtue or power of the seven Stars, or seven Spirits, of the Father's Nature, which bring their Wonders in us, to the Light.  
49. For we are the 
n Express Image, Similitude, Resemblance, Portraiture or Type.  Representation of the Deity, in which the Spirit of God openeth his Wonders: and be you rightly informed, God the Father, hath begotten us again in Christ, that we should with our Imaginations, enter again into the Word, viz. into the Centre of the light flaming Heart, that the Holy Ghost might proceed from us again with power and 
o Miracles.  works of Wonder, as may be seen by the Apostles of Christ.  
50. But since we have suffered ourselves to be held, by the seven fierce Spirits of the Father's Nature, out of his Centre; and are not with our Immanuel, gone forth from our own reason and knowledge, and pressed in to the life of Christ, that the Word in us might 
p Be incarnate.  become Man; therefore also all the six Spirits of the wrathful Nature, have shown their Might and Wonders in us, and have let us gpe astray in Babel, so that we have not walked in the Love of the Word, in the Life of Christ; but after our own Inventions in a forged hypocritical seeming holy conceit, about the Will of God: and have not walked in the Spirit of Christ, but in Pride.  
51. And because the Seekers (in the Father's Nature) have found out Arts, therefore they have trodden simple Humility underfoot: and because, in their own Inventions, they have departed from the Heart of God, and so have erected an Earthly Kingdom for their voluptuousness: therefore all the six Spirits of Wrath, have justly produced their effect upon them.  
52. For though the Heart of God, hath sounded a Trumpet with a Spirit out of its Centre, and called upon people to Repent, yet they had always rather take delight in their tender flesh [and delicate life] and had rather follow the Devil, who hath always from the Anger of God sounded a Trumpet contrary to it, [viz. contrary to Repentance] and hath stirred up Wars and bloodshedding, of which the Revelation testifieth in a Figure: And the Spirit of God hath therefore declared the Revelation, as a clear Glass.  
53. And mark what the Angel said; Seal what the Seven Thunders have spoken. The voices of the seven Thunders out of the stern Essences, would be well enough hidden from us, if we did not 
q Or, employ our thoughts, purposes, and endeavours in the same things.  put our Imagination into them and open them in us: for in the Centre of the Son (in the Meek Love) they are not manifested or revealed.  
54. But being the Word, or Heart of God, is 
r Or, Incarnate.  become Man, and that in him it hath assumed a humane soul, to bring us again out of the wrathful Nature, into the Glassy Sea, viz. into the Angelical world, to the wonders of the seven Golden Candlesticks; and because we yet lay hidden in the seven Seals of the Father; therefore the 
s Verbum Dei.  Word of God, with it's assumed humanity, must enter again into the stern Matrix, into the sharpness of Death and of the Anger: And there the Man Christ hath broken the seven Seals in the soul of Man.  
55. For the 
t Verbum Dei.  Word of God, or the Heart of God, which became Man, and the humane soul, which out of the seven Spirits of God was breathed into Man, from the Spirit Mercurius, (that is, the Spirit of the seven Seals, which in the Word, is called the Holy Ghost, and yet from the Centre of the Father, [is called] the Spirit Mercurius, viz. out of the sharp Essences, out of the fiery wheel, as is mentioned before; but in the Out-birth of the Father, through the Meekness of the Love in the Word; in this world, viz. in the third Centre is called Air;) hath broken the fierce might in the Centre of the soul.  
56. For, when the soul of Adam went forth out of the Word, and entered into the Third Centre, (viz. into the Spirit of this world) than the Centre of the soul was Eternally Sealed up in the Matrix of the Wrath, in the seven Forms of the wrathful Nature of the Father: and there was none in heaven, in the Glass Sea nor in this world, that was able to break open these seven Seals: there was nothing else in the soul but the Eternal Death in the horrible Anguish, and in the Darkness.  
57 And there the Mercy [or Barmhertzigkeit] broke forth out of the Heart of the Father, and entered into the humane soul, and broke the seven Seals of the fierce wrath, and kindled the Light which over-cometh the Death and the Anger) in the soul.  
58. Not that the soul was rend out from the Father's Essences, as if it were no more in the seven Spirits of Nature; no, that cannot be; all standeth, in the seven Spirits of the Father's Nature, yea even the Heart of God, itself [standeth therein]; only, the seals of Death in the fierce wrath, are broke open, by the Light of the Heart of God, in the Centre of the humane soul.  
59 For which, we thank God the Father in Christ Jesus, who became Man, and Regenerated us in him to the Light, and Redeemed us from the fierce wrathful source [or torment] in the zeal of the Anger, in Eternity.  
60. But because we Men did not 
u Accept or embrace.  acknowledge such great grace and light, neither did esteem it, but were pleased with the flesh of Adam and the best of this world, (and though indeed we saw, that God, in the Man Christ, as also in his Disciples, and in all those that earnestly clavae to him, in the New Regeneration did great Wonders and Miracles; yet we ourselves put away our Candlestick, and lived in hypocrisy, and in our own seeming holiness, and in tyranny, and persecuted Christ) therefore he left us also sealed up, so that we knew his Light no more, but we sought out for ourselves, ways to God, and would by our own contrived opinions, come to God. The Kingdom of this world was 
x Pleased us better.  more acceptable to us, than the Kingdom of God: we practised before him nothing but hypocrisy, and our heart was far from him: Therefore we must also in the Nature of the Father, remain under the seals, till the Spirit Mercurius [that is, the wrachfull spirit in the Anger of God, according to which God calleth himself a Consuming Fire] hath manifested all its Wonders in us.  
61. And the Revelation showeth very clearly, how the Spirit Mercurius hath opened one Seal after another, and hath poured forth all plagues and abominations 
y Upon or amongst us.  in us, and hath brought forth mere contention, wars and malice, mere cunning crafty subtlety, deceit, and falsehood, with wonders and powers in us; as indeed he very finely pourtrayeth us, as an abominable Beast, like a Dragon with seven Heads and ten Horns, and upon his Horns ten Crowns, and our formal demure 
z Clergy, Ministry, or such as have received Ordination: and are therefore called Divines, & Preachers.  Spirituality, sitteth aloft upon the Dragon, finely and stately trimmed and adorned with a Crown.  
62. And there you may behold yourself, you fair Bride upon the Dragon, do but see what you ride upon: is that Christ's Ass in lowliness, or is it the Devil from the Abyss? your own authority and the eliming up of your Tyrannical Power, (which you yourself have erected) is your Beast; in that you have set up a wicked compulsion, forcing and oppressing of poor people; and have lived only in Pomp, State and Pride: your spiritual Heart is the beautiful glistering Bride upon the Beast.  
63. Behold, I must tell it you! behold yourself you dainty Bride, full of abominations and desolations; since you account yourself so fair: behold, what have you built? Great glistering Houses of Stone, into which you enter, and there practice whoredom, hypocrisy and dissimulation: you give God fine words, and your heart hangeth to the Dragon: you devour the fat of the Earth, and your Hypocrites must fall down before your Beast and Dragon, viz. your tyrannical Power, and worship you, or else your Dragon will devour them: whatsoever you 
a Ordain, Preach, Teach, or Direct.  set up must be accounted Divine.  
64. O how finely are you deciphered: do but behold yourself, it is high time: do you not see, how the Angel throweth you, together with the Dragon into the Abyss, into the Lake of [Fire and] Brimstone; or do you not know your self yet?  
65. Do you not know, that we must be borne of God, in Christ, and live in the conversation of Jesus Christ? Do you not know that the Word is become Man? We must be newborn in Christ, that so the soul may be a Member of Christ: we must all be generated put of one body, which is Christ; or else we cannot behold the seven Candlesticks [or Lights] of God in us.  
66. To what purpose do you so much play the Hypocrites with your seeming holiness; why do you usurp 
b Jus Divinum.  Divine power in your seeming holiness; you have it not, you have nothing else but the power of the Dragon, your Antichristian Idol: if you desire to have 
b Jus Divinum.  Divine Power, you must be (in the life of Christ) in God, and so you receive Divine Power, to work in those who lift up their heart to Christ in God; there you have the Keys of the Kingdom of Heaven in the Angelical world.  
67. Your Laws, Counsels, Decrees, Cannons, and your singular Articles or Opinions are but mere deceit: the Spirit of Christ in God, will not be bound to any Laws. Whatsoever you teach concerning your own Power in Heaven, which you appropriate and usurp to yourselves (without the New Birth in Christ) is all false and lies, and the power thereof belongeth to the Dragon [or your own power consisteth in the Tyranny of Rulers].  
68 None have any Power in God, except he be borne of God in Christ Jesus, and such a one can open the seven seals to the inclined heart (which inclineth itself to God in Christ Jesus,) by his voice and word (which soundeth from God,) and can sound the Trumpet into the desiring Mind.  
69. Therefore behold yourself in the Revelation, in that Representation or Image of your riding upon the Dragon. How bravely ride you on Earth, as the Dragon, the old Devil doth in the seven Seals, (which would always ride over the heart of God in the might of the Fire, and yet remaineth sealed up in the seven Seals, high the dark Abyss of the Eternity in the original of Nature, in the wrathful Matrix,) and so you ride also.  
70. And though the seals in the soul of Man, are broken in the Death of Christ; yet the Anger of God, with the Spirit of this world hath sealed you up, and driveth you on, that it may accomplish all its wonders in you.  
71. Behold you proud Whore upon the Beast! what have you sought after, since the Times of the Apostles, who walked in the life of Christ, and not according to the lust of the fierce Spirit in the original of Nature, as you do; behold your brave Kingdom that you have erected in the world, in which you go about to compel men to turn away from God, and to reverence and 
c Or, prayed to.  worship your Laws.  
72. Christ 
c Or, prayed to.  worshipped his Father; his soul pressed in verbum Domini, into the Word of the Lord, in the seven Golden Candlesticks, which are the burning Love-Spirit of the Heart of God, in the Father, in the still Eternity; there in the source of the Father, Christ wrought great 
d Miracles.  Wonders: for he opened the seals of the hidden Mystery, and did drive the unclean Spirits out of the wrathful source of the souls, and sounded with his Word in the Centre of the poor captive souls, so that they stirred all Seals, and in the life of Christ pressed in to God: and there the Devil could not dwell, for he is a Spirit of Darkness, and we will hereafter show him to be.  
73. But you take and usurp the Kingdom and power of Christ, with fair hypocrisy and deceit: where are your Wonders, while you make Divine Laws, only for your worldly honour and deceit, only that you might rule, over silver and gold, and the souls of Men?  
74. O you Babylonish Whore! you are she of whom the Prophets have spoken, who have prophesied (in the hidden seals) of the Wonders, which were hidden in the Eternal Nature, in you the Wonders are brought to Light: But you spoil the Tree of Life, therefore you must go into the Lake which burneth with Brimstone: and therefore the Spirit saith in Revelation; Go out of her my People, that you be not partakers of her source [plague's or Torment].  
75. Now since you are grown forth of yourself, in the fierce Might of the Anger of God, and are a devourer, and have 
e Or, used.  set up the Wonders of God, in pride, for the honour of your Beast; therefore the seals in you are 
f Or, hidden to you.  sealed up, till the time that the Anger hath shown its Might upon you, and that you devour yourself.  
76. For you have despised the Angels sounding of the Trumpet, and persecuted those that were sent from God: you esteem your belly God, and glory most of all, and love flattery.  
77. The Bride of the Beast saith: I am your God, set me upon you, ride on how you will: I will cry aloud and say; the fatness of the Earth is yours, and men shall worship you in me; fear and horror be upon all those that disesteem us; Thus I ride over the bended knees, and over the souls of Men, where can there be such a Kingdom as we have? [for we are exalted more than Princes and Kings, and we are honoured and reverenced by them, and placed above them].  
78. But the Spirit Mercurius, which goeth forth, out of the burning Torches (which is the Spirit of God's Bride) declareth in the Apocalypse: that when the seaventh seal shall be opened, then shall the hidden Mystery of the Kingdom of God be accomplished.  
79. For, the Lamb which was slain, did (at the time of the seven Seals) take the book out of the right hand of him that sat upon the Throne, and opened the Seals thereof: and the four and twenty Elders fell down before the Lamb, and said, Thou hast opened the book, and broken open the Seals: Praise and Honour and Glory to God and the Lamb, which was worthy to take the Book, and to break open the Seals thereof: and the Whore together with the Dragon was cast into the Lake of Fire. If you understand not this, you are under the Seals.  
80. Behold! when the seaventh seal shall be opened, than the Arch-Shepheard will feed his sheep himself, in his green Pasture: he leadeth them to the springing Waters, and refresheth their souls, and bringeth them into his right Path, and is a good Shepherd, and the sheep follow him, and he giveth them Eternal Life.  
81. 
g Note.  At that time, Babel that Great City on Earth breaketh in the Wonders; and all the souls of those that are written in the Book of Life, in the Glassy Sea [or Angelical world]: all those that are borne of God, do go out from her: and that is the 
h Or, habitation.  Tabernacle of God with Men: for he that seduced them is sealed up, the Light driveth him away.  
82. Therefore harken, you that are drowsy and awake, the Day breaketh, it is high time; that you may not be captivated by the Anger in Babel: there is great earnestness [or severity] at hand: leave off your contention about the Cup of Christ, else you will be found to be but fools in the presence of God: your Decrees avail nothing, when you assemble together, and make results, and conclusions, saying, thus we will have it, this Confession of Faith, thus we will believe, and then the Church of God will be upheld; and another party gainsayeth, and they call one another Heretics, and so you lead the blind Laity, captive in your Devilish Contention, in your Pride.  
83. You bind the true meaning [of the Scriptures] to your Art: he that hath not been a Student, or Scholar, in that, can have no understanding in the hidden Mysteries of God, you say. O you proud blind Men, how you suffer yourselves to be seduced, by 
i Or, your own Inventions and Conceits.  humane Traditions, without the Spirit of God; how will you stand in the Day of the Judgement of God, with your confounded Sheep, which you have thus led along in blindness. You have filled them full of reproach, and blasphemies; and have ridden up and down upon the Dragon, in mere hypocrisy, covetousness, highmindedness, and false Teaching: outwardly you have made a fair show, and inwardly you have been full of the Devil.  
84. Where is your Apostolical Heart? Have you Christ [in you]? Wherefore then do you dispute and contend about him? and make the common Lay people contend also, who know not what they do; they play upon your Music, [and dance after your Pipe], and would rather lose their lives, then leave your follies, and enter into the Life of Christ.  
85. O simple 
k Or, Holiness.  Devotion! Wherefore do you not take Christ (your true Shepherd) to be your Shepherd, and let the Wolves go? you need not to be contentious about the Kingdom of Christ: neither have the Wolves any power to give it you, or take it away from you: you need not ask where is Christ? is he in the Baptism, or is he in the Supper? is he in the Hearing of the Preacher, or Ministry, as is so hard pressed upon people now adays?  
86. Do but mark, and incline your heart, mind, and thoughts unto Christ, that Christ may be borne in you; and than you have Christ, the Baptism, 
l Supper of the Lord.  Sacrament, and the Holy Ghost in all Places, you have him in the hearing of the Divine 
m That Word is near that is in thy heart.  Word.  
87. The Covenant and 
n Baptism and the Lords Supper.  Testaments of Christ, have indeed been long used, without faith, and therefore are but hidden seals: but if you be once borne in Christ, than they become opened seals in your heart, in your soul, all is yours; Christ is in the Father; and you in Christ are also in the Father; and the Holy Ghost goeth forth from the Father in Christ, and also in you: the word of Life is always in you, what do you then seek after for salvation? When you hear teaching of God, than the Spirit also teacheth from your heart, and there is one Love, one Christ, one salvation in all places, wheresoever you are, there is the Gate of Heaven; it is not only in the Churches of stone, where men glister in Pride; but where there are penitent people together, in true sorrow, who with earnest desire, long after God's Mercy [Barmhertzigkeit], who willingly speak of Love, and of the Wonders of God, [there is the Gate of Heaven].  
88 Hear O thou blind Babel! should the Holy Ghost work powerfully in your words? When you stand before the Congregation, and despise your forefathers or Predecessors for their blindness, in their opened seal, whereas you yourself are a false malicious Adder? and teachest nothing but sedition, contention, and scorn? you do not pour the Holy Ghost into your Hearers, as you boast, but you drive into them the spirit of contention: you teach scorn, and not love. What doth the Lay Man know of those that were dead a thousand years ago? are not 
o The Dead.  they in the power of the Judgement of God, and not in your power? you judge and condemn many that are in the Angelical world, should then the Holy Ghost in your false judging, be preached into the hearts of Men [by you]? you preach not the Spirit of Christ, but the Spirit of the Devil into their hearts, insomuch that they rely and depend upon your fables, and let go the highly precious word of Christ.  
89. Look 
p Or, upon the do of the Apostles.  into the Acts of the Apostles, when they were together very unanimously, with great desire of the Kingdom of God, and spoke of the Works and Wonders of God, and of his Love towards Men, how the Earth moved under them, and the Holy Ghost also moved the Earthly Centre for great Joy. But had they sat together to deride the Pharisees, and scorned and made a play-game of them, the Holy Ghost would not have been so powerful among them.  
90. Therefore open your Eyes (ye children of God) and go into the Temple of Christ; and hang no more to the Temple of dissimulation, to the Hypocrites and Murderers. Yet I do not hereby prohibit the Stone Churches, but I teach [that] the Temple of Christ [is] in all places: indeed the greatest Pomp is exercised in the Churches.  
91. But if you desire to go into the Temple of Christ, you must bring an humble contrite and broken heart with you, which earnestly longeth after the Kingdom of God; it must not consist in hypocrisy, where they show themselves in a holy and devout Posture, but the poor soul is left without the Temple of Christ, in the seven Spirits of Darkness, where only the mouth is a Christian, and the heart is in doubt, or else in mere voluptuousness of the Flesh.  
92. O you blind Sophisters! what have I to do with you? that I must thus write of your 
q Or, Do.  Wonders? I have not sought your ways, but [I have sought] the Heart of God, that I might hid myself in Christ. I desired only with the Virgin in the Revelation, (which standeth upon the Moon), to fly into the Wilderness from the Dragon; and yet I myself must now show the Dragon. LORD! thou dost whatsoever thou wilt, thy ways are mere Wonders.    

The Fourth Chapter.  
1. WHen thus show you the way of the Light, the Spirit is pleased, not to speak barely as in a History, but to set forth the Light in its highest Depth in its Wellspring or Fountain, that you might look as through an opened Seal, in Ternarium Sanctum, into the holy Ternary, [or the Eternal Essentiality.]  
2. For seeing the hidden Mystery of the Kingdom of God, shall be revealed in the seaventh Seal, and the Lamb himself shall be Shepherd over the sheep, therefore it must not be sealed up: for we have known the voice of the Trumpet of the seaventh Seal in Ternario Sancto, in the holy Ternary, and therefore we may well speak of our native Country, to which our Labour [or Journey] tendeth.  
3. None should suppose us to be ignorant, in that we writ so very deeply; for if we did not see and know it, we must be silent; it is a common saying, What the heart is full of, that the mouth speaketh. This [which we have written] was not sought by this Hand: but it is written; I am found of them that sought me not, neither did they inquire after me.  
4. I was as simple concerning the hidden Mysteries, as the meanest of all; but my Virgin of the Wonders of God, taught me, so that I must write of his wonders: though indeed my purpose is to write this for a Memorandum to myself, and yet I shall speak as for many, which is known to God.  
5. And now being to speak of the seaventh form of Nature, we see that the Corporeity especially subsisteth therein, for a Spirit is void [or crude] without a body: whereas there is no understanding without a body; and moreover the Spirit itself, doth not subsist without a body. For a form in the Spirit, is a hunger, and a longing desire, of one form after another.  
6 For all things stand in the will, and are driven on in the will; for if I have [or 
r Or, purpose not.  conceive] no will to go, my body standeth still; Therefore my will carrieth me, and if I have no desire towards a place, than there is also no will in me: but if I desire any thing, then that is the will of the 
s The work or Deeds.  Essences.  
7. And yet the Essences desire nothing but preservation and sustenance of the body, for the body is food: and the whole Essence of all Essences, is a continual hunger and satiating [or fulfilling], and a regeneration or propagation from its fullness: as may be seen, that each form of the Spirit desireth the other in its hunger, and when that is attained, another or second form ariseth out of it, and yet the first doth not vanish, but the other or second formeth itself in the first, into another source or property, and yet both keep one in another, each in its own property: as we have written concerning Nature, in six forms; how one proceedeth from the other, and how one causeth the other, that it be generated, and yet each keepeth its property in the other; and there now they stand in six forms one in another.  
8. And so there is no place of rest, but there is a constant desire of all the six forms, as a hunger out of which the will is continually Generated: and yet there is nothing wherein rest can be, but the still Eternity: and yet also this cannot be apprehended or found in the Wheel of the fiery Essences: and therefore the hungry Nature seeketh in its Mother, (viz. in the desire of the sourness), and the sourness catcheth hold of the desire of the Essences, and holdeth it fast: and thus all Essences of the hunger are held in the sour Mother, for she is their only rest, which they fill again with that which is in them, that is, with themselves.  
9 And herein consisteth the Dominion of a Spirit: for Nature doth consist not only in seven forms, but there may (out of every desire,) again a will be generated, wherein the Essences subsist again, but alterably, according to the desire of that will, where there is no number found, as you may see in the Creation of the World.  
10. But seeing the Eternal Essence doth desire a certain 
t Mark, or pitch of circumscription.  bound or limit, further and more than which, or to go higher, or to be other, it desireth not; therefore the heart generateth itself, which is the end of Nature, and the heart is the fulfilling of the Eternal [Being, Essence, or Substance.]  
11. And the heart is not comprehensible by Nature, but Nature remaineth in the darkness in itself, and the heart remaineth in itself in the light: and neither would be manifest without the other; and yet there is a continual hunger in them both, for both have wrought from Eternity, viz. Light and Darkness.  
12. Now thus we see, in the Angelical world, as also in this world, that the seaventh Form of Nature, is a 
u Or, Essential.  substantial Form, out of which is proceeded the Being of Corporeity, per verbum Fiat, by the word Fiat; and we have searched the ground and find, that the 
x The Corporeity.  same standeth also in two forms, one in the Darkness, the other in the Light, and yet they belong not to the Birth of the Darkness and of the Light, but they are the Body, or Comprehensibility.  

The most Mighty Gate in the Centre, highly to be Considered.  
13. THis we demonstrate to you, in Light and Darkness; for we cannot say that the Darkness is the source [or Property], but the Darkness 
y Begirteth.  encompasseth the source [or property], and causeth that a source of Anguish of the longing and desiring, is [generated] in it, for the Darkness hath no desiring, but the desiring is generated in it, and the Darkness causeth the desiring; viz. that there is conceived a desire to be free from the Darkness; and therefore the desiring laboureth so eagerly after the liberty, till the Anguish in the sharp desiring, 
z Espieth, or attaineth.  discovereth the liberty in itself, and yet there it is not [rightly called] the Liberty, though it be the Liberty, but it standeth in the sharpness of the Anguish, and is called Fire, where the desiring then can go no higher; but must be stifled in itself, and must sink down into the source.  
14. And the sharpness of the flash of the fire, in the Liberty of the sharpness, holdeth its right, like a still source [or property] standing in the sharpness of the Liberty: and the sinking of the Anguish is as it were a Death, out of which the Life is generated: which Death, affordeth 
a Ponderosity.  weight: for it is (being compared with the fire of the Liberty) like a sinking down in itself: and in its sinking, the Anguish becometh material, so that, in that Death, the whole form of the source [or property] may be found, as I may say, palpably, or 
b Or, feelingly.  sensibly: and the sensibility, is the Corporiety of the Darkness; and the fire of the Liberty in the fierce flash, is its Spirit and Life.  
15. And hereby you are advised, to enter into yourselves, and [you may see, that the fire causeth the feeling [or sensibility] in the sharpness of the dead Corporeity: for without fire there is no body, that hath any sensibility [or feel], as you may see by the Earth and Stones.  
16. Now therefore it is here further declared to you, that the body or substantiality, is not so dead a thing, that it is altogether useless, and fit for nothing: for the stifling driveth its property or source downwards, and affordeth weight, and the fire driveth upwards, and giveth Spirit, Life, and Mobility. And now between these two in the midst, is the Centre of the desiring Anguish, which is a cause of that which is uppermost, that is, the fire, and also of that which is nethermost, that is, the substantiality; and if the Centre cannot get upwards nor downwards, and yet driveth with its desiring; than it driveth forth sidewayes, and the whole form or figure of it is as a Growing Tree; for it appeareth in the Centre like a 
c ✚  Cross, out of which the Essences of the desiring spring forth, like a Tree or Sprout (as I may so say) and yet is not a Sprout, but like a driving forth in itself: like a kindling in the dead 
d Or, Substantiality.  essentiality.  
17. And hereby we give you earnestly to understand, that the source or property in the Centre, (out of which the fire goeth forth upwards in the Essentiality, and where the Death sinketh downwards, and the Essences sidewayes) generateth another Will, which hath a desire, to put the Death, as also the fire in the sharpness, with the Essences of the Will, into the Liberty: and the Will attaineth the Liberty, in the fire; and maketh the fire shine bright, and maketh the Joy, and this second or recomprehended Will is called the Tincture.  
18. For it is a glance or splendour in the darkness, and hath the power of life, and sprouteth through the Death of the Essentiality; and quieteth the Anguish: yet it hath no Essences in itself, but it is the Ornament and virtue of the Essences, it is the joy and habitation of the Life, it cannot departed from the anxious or painful sharpness, and yet the sharpness retaineth it not: for it is free and a blossom of L●fe, it is not soft nor sweet, but it is like burning Brimstone, where the fire attaineth a Glance, which otherwise, in the Centre in the Anguish, is black and dark.  
19 Thus we distinguish to you, the substance in the darkness, and though we are very hard to be understood by you: and though also little belief may be afforded to it: yet we have a very convincing proof of it: not only in the created 
e Gesternte, Constellation, or firmament, aliter Geisterne Spirits.  Heaven, but also in the Centre of the Earth, as also in the whole Principle of this world, which would be too long, to set down here, but we will discuss, and set down a few things, to open the understanding of the Reader.  
20. Consider the Centre of the Earth, which God hath created by his Word, even out of the Centre of the Deep Eternity, out of the Darkness, out of the Centre of the desirous Will: but not out of any several Place, but out of the space and Depth, so fare as the Word hath yielded itself unto the 
f Receptacle or devourer.  Ether, there hath the Centre been every where, and is so now, and remaineth so in Eternity: for it hath been so from Eternity.  
21. And this is the beginning that the Word hath created [or conceived] a Will in the Darkness, to manifest the Darkness with all its forms, of the Wonders of God the Father, in his Nature which he generateth in his Eternal Will: and we demonstrate it to you thus: Behold the Earth, Stones, and Metals, which are all of them as it were dead and afford weight; and also they are dark, [opaca], and yet have in them the light, viz. the Noble Tincture, which is their light and life; wherein the Oar [or Mineral] stone doth grow, in which the Tincture is strong.  
22. Thus you see also, how the Brimstony Fire is the Overcomer of Nature, in which the Tincture doth exist, and so through the Death of Nature springeth up, in Stones and Metals; and in Nature bringeth forth the substantiality of the shining and glance or brightness; which may be seen, in gold, silver, and all glistering Metals. Wherein also we 
g Or, find.  see the poisonous anguish of the Darkness, as also the sour death of the Darkness, and the strong matter of 
h Mixture or Copulation.  Conjunction; as they understand, who work and deal therein.  
23. Also we see how the Tincture can bring that which is lowest in the Death, to its highest Ornament or Glory, (viz. an inferior Metal into Gold), and all that, in respect of the great power of the Eternity. And therefore also the Tincture is hidden from the Alchemists, because it is originally out of the Eternity, and they seek only that which is Earthly; if they did rightly seek, they should well find it, as we have found in the Spirit.  
24. But we have yet a greater knowledge of this, in the many materials or kinds of Earth: which we know, to be created out of the Eternal Essences, as an Out birth, and so are in substance as an Image of the Essences; where we may see the 
i Or, changing.  altering of the Will in the Essences, and the Great Wonders of the Omnipotency of God.  
25. For all things, which are come to an Essence, proceeded out of the Eternal Genetrix, not at several times, but all at once; yet stood [or were manifested] in several times, in the forming of the Essence or Substance, (in the wrestling of the Centre) in the Figure, and were seen by the Heart of God in the Light, which at length created it; where the Time took its beginning.  
26. For the Deity hath had a longing, to see the Wonders of the Eternal Nature, and of the innumerable Essences, in substance, and in corporeal things; and we give you to understand this highly and exactly: that God hath created all for the Light, and not the Darkness.  
27. For, he hath awakened the Tincture, to the Death in the Centre (viz. to the Body or Corporeal substance of the Earth) and that is its Lustre and Light, wherein its life doth consist. And, to the Deep above the Centre, he hath given the Sun, which is a Tincture of the Fire, and reacheth with its virtue into the Liberty, beyond Nature, wherein also it retaineth its Glance or Lustre: and it [the Sun] is the Life of the whole wheel of the Stars, and an Opener of Death, in the Chamber of Anguish, [or in the wrathful Nature]: For, all the Stars are its Children, not that they have their Essences from it, but it is their life, and in the beginning, they proceeded from its Centre, it is the Centre of the uppermost in the Liberty of the Life, and the Earth is the Centre of the nethermost in the Death; and yet there is no dying in either of them, but an altering of one 
k Being, Essence, or Substance.  thing into another.  
28. For this World dyeth not, but it shall be changed into such a substance, as it was not before; (understand its Essences): but the shadow of all things remain standing for ever as a figure, to the honour, joy and [manifestation of] Gods works of wonder.  
29. And further we give you to understand, that the Spirits also were all created unto the Light; for they are the Essences [or proceeding powers] out of the Life; not out of the Corporeity of the Death, but out of the Centre of the Essences in the Original of the Tincture, which reacheth the Liberty of God the Father, which is light, joy, or a habitation of Eternity, wherein the Word with the Angelical world hath its dominion. They all are created out of the sharpness of the twinkling in the wheel of the Essences: and they stand in the Liberty before the Heart of God, and they are the Wonders in the divine delight, which are 
l Beheld, or aspected.  discovered by the Heart, in the Wonders of the Power, and therefore it set the Will in the Fiat, and created them.  
30. And we understand by the word [Schuffe, which signifieth] Created, [and in the Language of Nature signifieth] a Separation of the Essences, in the Centre, in the sour Matrix: and therefore there is also such great diversity in the Spirits, as there is great diversity in the Will of the Essences; whereof we have an Example and similitude in the will [and purpose] of our Mind, out of which, do spring so many various thoughts, where every thought hath again a Centre to a Will: that so out of a 
m Or, an Imagination.  conceived thought, a substance may be [produced]. [For Example, a Woman with child, can with her thoughts, set a mark, or make some monstrous alteration, in the fruit of her womb, which is a substantial thing.]  
31. In such a manner, are all Spirits created out of the Eternal Mind, and therefore they are also Eternal; for all whatsoever is generated out of the Eternal Mind, is Eternal.  
32. For before God had conceived the Fiat, the wheel of the Eternal Essences, went forth without substance, into the Wonders: but when God set the will in the Fiat, than the wheel of the Eternal Essences, went forth into a substance, and there the Time, had its beginning, which was not from Eternity.  
33. And we give you highly to understand, the heavy fall of Lucifer; which [was that] he put his will back, again, into the Matrix of the Fire, in the Centre, and turned away from the will of the Eternal Mind, which tendeth only to the Heart of God; and would domineer in the Tincture of the Root (viz. in the Matrix of the Fire) over the Heart of God: for the fierce power of the Fire, delighted him more than the Meekness in the still habitation: and therefore he was thrust back also, (into the dark Matrix, into the anguishing Mind) in the sinking down of Death.  
34. But to satisfy the high enquiring mind, and to fill its apprehension, concerning what moved Lucifer to this, we offer the Matrix of the Genetrix, to be considered; and there you find all the Forms, which can be found in the whole Nature.  
35. For you find there the sour, bitter, dark, tart, stinging, envious [property or form] which stand all in the Centre of the Genetrix, before the kindling of the Light.  
36. But when God set his will in the Fiat, and desired to create Spirits: it was no other than as when God said to the Matrix [or womb] of the Third Principle, of this world; Bring forth all sorts of Beasts, Fowls, Fishes, and Worms, every one after its kind, understand, that their body is according to the kind or quality of their Essences, and so is the Substance or Essence in the body, which is their spirit: and so also it is with the high Spirits: there went forth out of the Eternal Matrix, Spirits, out of all Essences, which are innumerable, to our account.  
37. And as we have shown you already, concerning the seven forms of the Centre of the Eternal Nature, where every form is a several wellspring of Nature; in like manner, out of every form, out of every wellspring, go forth Spirits, according to the multiplicity of Essences and properties, every one according to its kind.  
38. And the uppermost Principal Dominion, proceedeth from the Head-source, which is the cause of the multiplicity therein, as the mind is a cause of the senses or various thoughts;] and we entreat you to consider the Matrix earnestly; wherein you shall quickly know, the Conceived Will of Lucifer, what it is in its Original; how the Creature hath imagined into the Matrix, and suffered itself to be withheld there; and yet God created all Spirits 
n To or for.  in the Light.  
39 For the Tincture of the friendly habitation, shined out of them all, and the Heart of God shined to them, [like the Lamb in the New Jerusalem,] and they should put their Imagination into it, and frame their will and power, in verbo Domini, in the Word of the Lord.  
40. But being they saw, that the Verbum Domini, the Word of the Lord, in the Centre, was as another [or second] birth out of the Centre: and that they were generated out of the Essences of the great fountain: which is, the Nature of Eternity; they despised the humility, out of which the Love and Light is generated, and would domineer (in the fierce power, in the source of the Fire) over the Humility: for the Matrix of the Fire desired to have the Dominion.  
41. For we cannot know any otherwise, then that Lucifer was created in the fourth form of the Matrix: for there stand the Anger and Love in opposition, and this is the strife and overcoming, where the Light overcometh and holdeth the Darkness captive. [The Fourth form is in the midst of the seven forms, and may turn itself to the Three in the Anger, or to the Three in the Love of God: and is severally drawn and desired by each of the Three.]  
42. Also the Wrath and Zeal of the Eternal Nature of God, desired to be creaturely, and to show forth its wonders, and therefore 
o The Spirits or fallen Angels.  they were held in the fountain of their own 
p Or, Original.  Nature; and they have kindled the Matrix of the fierceness of the Anger and Envy, so that now it is their Eternal Habitation.  
43. The Tincture (in their Conceived Will) is become false; because they would domineer (out of their Pride) over the humility of the Heart of God: and therefore they were cast out of the uppermost Centre into the nethermost, viz. into Death; where is nothing but mere Darkness, and they cannot reach the Light of God.  
44. For, to the Light of God, there belongeth a 
q Humble comprehension.  Comprehension of Humility, wherein the desire of Love is Generated, which apprehendeth the Heart of God; And this, Lucifer hath not, but mere anger, envy, and highmindedness, and a continual desire to fly up above the Heart of God, and to domineer in the stern Might: and therefore he is thrust out from the Divine Principle, into the Centre of Darkness, and that is his Eternal Kingdom.  
45. And here is clearly shown to the 
r Theologues called Divines.  Theologists, who undertake to preach of the Will of God; that their devices, about ways to God, are mere Fables: when they make Laws, and set down things, as the means whereby the Light of God may be attained: For it only consisteth in this, and it lieth in our 
s Purpose or fixed resolution.  Imagination, that we frame our will into Humility, wherein the Love is generated, which penetrateth to the Heart of God, as into that which is its own, where the humane soul is then, borne in God, so that it embraceth the will of God, to do that which is the will of God.  
46. For, All men's do, without the will of God, are nothing else but 
t Or, Foolery, humane Tradition, or Invention.  Graven Images of natural skill, which remain in the Anguish of the Centre: and it is a seeking, where nothing is to be found; like one, that maketh a costly piece of work, which himself taketh pleasure in.  
47. So also, such works stand before God, as a figure: which yet remain in the figure Eternally; but, to the true Regeneration, to the attaining of the Heart of God, there belongeth only an earnest will, and submission, where Reason let's go all that it hath invented and contrived, and dependeth merely on the Word of the Lord, viz. on the Heart of God, and so the Spirit is conceived and borne in the Love of God.  
48. And we have already clearly shown you, that every thing is generated out of the Will, and every thing hath its propagation again in the Will; for the Will is the Master [Artificer] of every work: for it hath its first Original to Nature, from God the Father, and passeth through Nature to his Heart, which is the end of Nature, which dwelleth there in the still Eternal Liberty without Nature, and is in Nature, as a peculiar Principle of its own in itself.  
49. Thus the Original of Nature hath the second Principle, out of which proceed those things or substances, that may be altered, but the Principle of the Heart of God doth not [altar or change].  
50. Therefore I say still, and it is the very truth; that whatsoever is built, invented, and taught, concerning the Way to God, (if it proceed not out of the Humility of Love, and goeth on to the comprehending [or purpose] of the Will, to the Heart of God,) is only an 
u Or, Graven Image, trifle, or foppery.  Invented work, in the Wonders of God: whereby the Wonders of God, which stand in the hidden seals, are brought to light: and the bvilders [or contrivers], are but labourers in the Wonders of God, in the great building, to the Glory of God, which [building] shall appear, in the Wonders, at the change of Time, when all things shall enter into the 
x Receptacle, or devourer.  Ether.  
51. Yet we do not judge, nor condemn, the desirous seeker, who seeketh in blindness, and knoweth not what he doth; seeing he laboureth in the building of the Great Wonders of God, [with a blind Zeal]. For he shall find his reward in the end, in as much as he hath had a will, to press in to God, and yet sticketh in the building.  
52. And when the building shall appear before God, at the end of Time, than the Artificer or Workmaster shall also appear before God. But do we alone say this? Doth not the Scripture in the Revelation of Jesus Christ say; That our works shall follow us, where every one shall reap what he hath sown?  
53. Therefore leave off your calumnies and blasphemies, and your fine contrived ways to God; and forsake the covetousness and highmindedness of the Devil, and enter into the way of Love, which consisteth in Humility (towards the Heart of God,) in Christ Jesus, who hath opened again the hidden seals, wherewith we in Adam were sealed in the Eternal Death; and than you are in Christ, borne in God, and attain the Divine Will.  
54. We give you further to understand, according to our apprehension and knowledge, in the Wonders of God; (because every thing that liveth and moveth, is created for the honour, [the manifestation] of God's works of Wonder:) that there are many Spirits in shape and 
y Or, shadowy.  figure, which have not their original out of the Eternal Wellspring, but out of the 
z Or, inceptive Will, aliter Anxious Will.  beginning will; such as are in the Water, the Air, the Earth, and the Fire, especially under the Firmament, those Ascendants, of which there are multitudes in great Hosts, and have also their Government; yet they are mutable, but their shadow remaineth; and there are several pure Spirits which do not propagate out of themselves, but are generated at several Times, by the working of Nature, by the Tincture of Heaven: understand, the superior [Spirits].  
55. But the Terrestrial have their Centre from the Inferior Globe: and the watery, out of the Matrix of the Water, and they have several Heavens for their Government, yet they all 
a Perish, or vanish.  pass away at their Time: and stand to the [manifestation of the] Wonders of God.  
56. And we give you to understand, that before the Time of the Angelical world, from Eternity there hath been such a Government; where the knowledge and understanding, was only in God: But by the Angelical world, is also come into the Creatures.   

The Gate 
b Into the holy Ternary or Trinity.  in Ternarium Sanctum.  
57 NOw having shown this concerning the Corporeity, and the Spirits; (and indeed the Spirits are creaturely and substantial, though incomprehensible to us;) therefore we will further show you the Kingdom of Heaven, with its Spirits and forms, and after that, the humane Kingdom: whereby the Great Wonders of God shall he brought to Light: Let none be wilfully blind, it may be demonstrated in every thing, in whatsoever you look upon; especially in Man, for he is the Image and similitude of every thing; and therefore is called the Similitude of God.  
58. There is no Creature, either in Heaven, or in this world, wherein all the Three Principles stand open, as in Man: and if his soul be borne in God, he excelleth the Angels, in the Wonders; as I will show you hereafter.  
59 But if this Text [or Matter] happen to be difficult for the Reader to understand, we would have him admonished, too read it patiently and diligently: and though he be not able to comprehend it, [presently] yet it will be very useful to him hereafter, when the Theefold Life of Man shall be written of; and then first rightly come into his understanding, so that he himself will then esteem it for a Great Jewel.  
60. For the Mind doth not leave of searching, till it come to the Innermost Ground, which is here shown. But if it reach not the Ground, it sinketh down in the Ground, and cannot apprehend it, and then cometh doubting, unbelief, and contempt, into the Mind, [as if this writing were not worth the troubling one's head about it,] therefore we would have the Reader admonished, not to jest with the high hidden Mysteries; for thereby the Spirit of God is blasphemed.  
61. And it is with the Mind, as with Lucifer: when he saw the greatest hidden Mysteries of the Deity stand in such humility, he took offence at it, and entered into the fierce Might of the Fire, and would domineer with his own self, wit, and reason, over [the Heart of] God, he would that God should be in subjection under him, he would be the framer and Creator in Nature, and therefore he became a Devil.  
62. For in the meekness and lowliness, consisteth the Kingdom of Heaven, with the Angelical world, and the virtue of the Heart of God.  
63. For the Light consisteth in meekness: and though it hath its Original out of the Centre of the Fire, viz. out of the sharpness of God, yet it placeth its Centre in very great Meekness: for the Liberty without Nature is the End of Nature: and the Light dwelleth in the Liberty, as a Glance or brightness of a still 
c Habitation.  Joy: and the Word [proceeding] out of the powers of Nature, is the Fire of the Light, out of which the shining goeth forth, and enlighteneth the whole Deep of the Father; so that it is one Essence together, but with three Distinctions, where every Distinction hath a Centre, and may be called a Person.  
64. For, the Father generateth the Nature out of the Eternal still Liberty, which is himself, and yet in the stillness is not called Father: but in that he is desiring [or Generating], and 
d Conceiveth, frameth, or purposeth.  comprehendeth a Will in himself, to [have] the Genetrix of Nature [to be], there he is known to be a Father, from whom all things proceed, as out of his first Will, through all Wills.  
65. Even as the Mind of Man, is but one only will, which is desiring, and yet conceiveth in it, out of the Eternal Will, innumerable Wills, and one always goeth forth out of the other. Whereby we see and find, that the first Will is Master, and the other recomprehended Wills lead to Light and Darkness, to joy and sorrow, according as they conceive any thing good or evil in them; as Reason can discern. So it is also in the Father, in Nature, but not in the Liberty, for there, there is nothing in himself, but the Light Eternity.  
66. Being then a twofold comprehension thus proceedeth out of one will, as, to joy and sorrow, love and hate, therefore each hath its birth to 
e Or, to a contrary will, out of one and the same point.  will again, out of one into many: Nature hath its will to the sharpness of its stern Generating: and the first will of the Father, (which ariseth out of the Light Eternity,) to the still meekness: even as the still Eternity, is in itself, a still soft joy, without substance.  
67. Thus there is a twofold driving in one only substance, and therefore also two Centres are generated, the one tendeth to meekness, and the other to fierceness, and yet are not severed: for the fierceness in Nature is the first, and out of the fierceness is the meekness generated, which is the other, and one without the other, would be only a still Eternity.  
68 Therefore now, the Meekness is the Son of God, which dwelleth in the still Eternity, and 
f Satiateth, quencheth, or allayeth.  mitigateth the Wrath, and is therefore called the Son, because he is Generated out of the Father's Nature: and is called the Word of the Father, because he is with the Glance of the Eternal Liberty, [proceeding] out of the Eternal Liberty (out of the Wheel of the Essences, out of the Forms of Nature, as the life of Nature) expressed in the Liberty of the Father; and is called a Person, because he is a self subsisting 
g Substance, being, or thing.  Essence, which doth not belong to the Birth of Nature, but is the life and understanding of Nature: and is called the Heart of the Father, because he is the virtue and power in the Centre of Nature, and he is in Nature, as the Heart in the Body, which giveth strength and understanding to its Members: and is called the Light of God, because the Light is kindled in him, and taketh its original in him: and is called the Glance [or brightness], because, in the Eternal still Liberty, he maketh a Glance [or Lustre], which taketh its original out of the sharpness of the Eternal Nature, as is mentioned before. And he is called the Love of the Father, because the first Will of the Father to the Genetrix of Nature, desireth only this his most beloved Heart, and this (in the Will of the Father) is the best beloved above Nature, and yet is his Essence. And is called Wonder, because he is the Creator of all things, by whom all things out of the Centre of the Essences of the Father, are brought to light, and being; so that the Nature of the Father standeth in Great Wonders.  
69. And this is the diversity, [and the cause] that the Father and the Son are called two Persons, and yet are but one God in one only Essence, that is, the Father is the Generator of Nature, because it is Generated by his Will, out of the desire; and because his Heart severeth itself from Nature, and is not comprehended by Nature, and exerciseth a several Centre, viz. the Love; and the Father exerciseth the Centre of Wrath: in the sharpness of the Father, is the Fire, and in the sharpness of the Son, is the Light, and yet they are in one another, as fire and Light.  
70. But as the Fire will be free (or else it is smothered) and yet it burneth out of the dark sappy wood; so is the Divine Nature also free from the inward wrathful darkness: and though the fire burn out of diversity of materials, yet it affordeth but one kind of source or property, viz. heat and light; And in the same manner also you must understand us, concerning the Deity.  
71. The Son, is in Light Eternity of the Father, (and in his comprehended will) in his Nature, but one only source, which burneth in Love and Light, and is the Glance of the Glory of the Father, and cannot be severed or disunited from the Father; For there is but one will in him, which is called the desire of Mercy [Barmhertzigkeit], and that is atrractive of whatsoever inclineth towards it  
72. And the Holy Ghost is the Third Person; which I formerly called the Spirit Mercurius, in the Divine Nature; in respect of its Property; For you see that every Will in itself, is still, and every Light is still, and the noise maketh the Will manifest, which then standeth before the Will, and maketh another Centre. For the noise or sound is comprehended and carried forth, but the Will is not so; which you may perceive by a word, how that is comprehended and carried forth, which is generated in the noise. And you know also, how the noise hath its beginning in the Heart, and goeth forth out of the Essences of the Will, and is comprised in the Mouth, and yet presseth forth out of the Heart, and soundeth out from the whole Person: and declareth what is in the Will.  
73. And we find also, that the noise is the awakener of the life, also the 
h Or, Workmaster, Artificer.  framer of the senses, reason, and understanding, for it is the hearing, and bringeth one Essence into another, from whence the smell and taste arise: also it is the cause of the feeling, by bringing one Essence into another, where then they feel one another: also it causeth the senses: for the Essences [or the outflowing faculties] comprehend the noise, so that every Essence is a will, and again in the will, is the introduced Centre, to a Genetrix of many wills.  
74. And secondly, we perceive, that the Air which presseth forth from the Heart, comprehendeth the 
i Or, Sound.  noise, and in the mouth, maketh a Centre, where the will formeth the Word, and the will which thrusteth forth from the heart, bringeth the noise of the will, in the conceived Centre, which existeth in the mouth out from the Centre of the mouth: and that noise is sharp, and penetrateth through the heart, mind, and senses: for it is gone forth out of the Centre, into another [Thing or] Essence, as into another mind, and bringeth with its sharpness that [mind or Essence] into its will: and if that will [or the other mind] pleaseth it not, it breaketh that will, and destroyeth it, viz. punisheth that mind, which is not 
k Or, agreeable.  one with its will.  
75. Thus my beloved seeking and desiring Mind; Consider thyself, search thyself, and find thyself; thou art the Similitude, Image, Essence, and proper portion of God; and as thou art, so is the Eternal Birth in God For God is a Spirit, and the 
l Or, that which governeth thy body.  government in thy body, is also a Spirit, and that is proceeded and created out of God's Government.  
76. For God hath manifested himself in the spirit of Man, both in Love and in Anger, both the Centres are in it; and the Third [Centre] with the exist of the Spirit is the omnipotency, and if the Spirit of this world, (viz. the Third Principle) had not set its bar in Adam, which is broken by the Birth of Christ, and is made a Wonder: being borne as a Great Wonder, and shown in the presence of God.  
77. Thus in like manner we acknowledge a Third Person in the Deity, which proceedeth from the Father and the Son. For he is the Spirit of the mouth of God, and hath not his original in Nature, but is the spirit of the first will to Nature, yet he getteth his sharpness in Nature: and therefore he is the former and framer in Nature, as most powetfull and omnipotent.  
78. For he manageth the sword of Omnipotence, [as may be seen by the Image in the Revelation] he is the bringer forth, the Conductor, and the Director: also the destroyer of malice and wickedness, and the opener of the hidden Mysteries; he existeth in the Father from Eternity without beginning: for the Father without him, would be only an Eternal stillness without 
m Being, or substance.  Essence.  
79. He is the Essence of the Will, as is mentioned concerning the Fire, out of which the Air ariseth, which goeth forth from the Fire: and as you see that the humane life and its understanding, consisteth in the Air, and that the Air governeth the life: so you must understand us concerning the Spirit of God; which is the out-going and flowing virtue out of the Heart and Word of God.  
80. For the Heart is the Word: and the Spirit is the former of the Word: not that he maketh the Word, but he is the self subsisting Essence, when the wheel of the Essences in the Centre of the Father, go on in Triumph as a Genetrix, than he is in the wheel, in the appearing [or shining] of the Liberty, and openeth the Genetrix in the Darkness, and causeth the longing, of the other [or second] Will, to the Centre of the Word.  
81. He is the Key, in the shining of the Will in the Essences, and openeth the Matrix of the Genetrix. He is not comprehended by the Essences, nor by the Centre of the Word: but he closeth with the Word and Heart, and openeth the Heart to the 
n Or, representation.  pressure; that so the will of the Father, may impress in the Heart, and then he is in that which is impressed, and formeth in his own Centre, in that which is impressed, and goeth forth with the virtue of the Word, out from the Heart, and [expresseth or] bringeth forth the Thoughts of the Will.  
82. For the Thoughts are the hidden seals in the seven Forms: and they open the Spirit, that it may come to the Will, that so out of one form of the Genetrix, many wills may come, and go forth, without number infinitely, but yet in the opening and driving of the Spirit: and all Wonders without number stand in the opening of the Spirit: he it is, that manifesteth the Deity in Nature: he spreadetb forth the Glance of the Majesty, so that it is seen in the Wonders of Nature. He himself is not the Glance, but the power of the Glance, and leadeth the Glance of the Majesty of God in Triumph: he is the joy of the Deity, and maketh the Holy sport, with his opening, in the hidden seals of the Essences.  
83. I give you a similitude of this, in the spirit and life of Man: you see the Body, which is in itself, a dark [or opake] thing, void of understanding: it hath indeed the Essences, but from the opening of the Spirit; which openeth the Essences, and bringeth them to the will, or else the body would be dead, still, and senseless.  
84. So you see also, that the Spirit is not the Body, but it hath a Government of its own: and when it departeth from the body, the body perisheth, for the Essences [or the flowing faculties] remain in the dark Death, and there is no understanding: for it is the Spirit which openeth the thoughts, [and bringeth them forth] out of the Essences.  
85. And you see moreover, that the Spirit is not the light itself, for the light hath its original in the Tincture, which is the blossom of the Fire, but the Spirit is the blower up the Fire, as you see by the Air, which bloweth up the Humane Fire: and we may understand it well enough 〈◊〉 ourselves, if we do but open and know ourselves, by our spirit: which shall here-following be showed us.  
86. Understand us here rightly concerning the number Three [or Trinity] of the Deity: we mean but one God in three Persons, of one Essence and Will But we give you to understand concerning the Ternary, that there are Three Centres therein, which are known in the Eternal Nature, but are not known without [or beyond] Nature: for without the Nature, the Deity is called Majesty. But in Nature, it is called, Father, Son, and Holy Spirit: Wonder, Counsel, Power.  
87. For whatsoever is without Nature, could not help me, I could not in Eternity, either see, feel, or find it, because I am in Nature, and generated from it.  
88 But because the Majesty hath generated the Nature, and so hath manifested itself therein in Three Persons, therefore I rejoice in that manifestation, as being a Creature inhabiting therein, in Eternity.  
89. And seeing then that I am generated out of the Nature of God, therefore is it my Mother, and the food of my soul; and my soul is the food of God: for I am his praise [and glory] which he receiveth from my spirit: for my soul openeth his wonders, through his working, and so is a joy 
o In the Holy Ternary, or Trinity.  in Ternario sancto.  
90. I speak not only of myself, but of all men and Creatures, wherein his wonders stand open: both in his love and anger. For the Devils themselves stand in the Wonders of God: for they open the Seals of the Anger: and all standeth to the Joy and Glory of God.    

The Fift Chapter.  
Of the precious and most Noble Virgin, the Wisdom of God: and of the Angelical World.  
The two Gates in Ternarium Sanctum, highly to be Considered.  
1 THou Sophister, I know thou wilt accuse me of Pride, because, I (being a mean simple man in this world) soar 〈◊〉 high into the Deep. But it is said, that you look only upon the wisdom of this world, I do not esteem or care for it: For it affords me no joy at all but I rejoice at this, that my soul moveth in the Wonders, to the praise of God, so that I know his wondrous works, in which my soul delighteth as in its Mother. Now every Spirit speaketh of its own Mother, whose food it eateth, and in whose source [or property] it liveth.  
2. Now since I know the Wonders, shall I be silent? Am I not borne to it, as also all the Creatures, that they should open the Wonders of God. Therefore now I labour in my [employment] and another in his, and thou proud Sophister in thine.  
3. We stand all in God's field, and we grow to God's glory, and to his works of wonder: as well the wicked as the 
* Pious or godly.  virtuous; but every fruit groweth in its own property: when the Mower shall cut it down, than every fruit shall come into its own Barn, and every property receiveth that which is its own; and then the field in its Essences (out of which we are grown) shall be manifested: for there are two Centres in the Eternity, and each Centre shall bring in its own Crop.  
4. Therefore consider O Man, what you judge, that you fall not upon the sword of the Spirit of God, and that your work be not 
p Or, Kindled.  blown up in the Fire of Wrath: for look upon the Image in the Revelation, which beareth the sword in its Mouth: surely it signifieth the Spirit of God, concerning which Christ said; When he cometh, he shall reprove the world of sins, of righteousness, and of judgement.  
5. Of Sins, because they live in hypocrisy, and are not obedient to the Spirit of God, nor believed in him; that he might manifest heavenly wonders in them, but they continue under the wrath in the first Centre, and will not be regenerated, and do open [or manifest] no other wonders, but such as are in the Wrath in mere hypocrisy.  
6. And of Righteousness; Christ saith; Because I go to the Father; He hath destroyed Death, and opened the heavenly Gate for the soul, and is gone again to his Father, and hath called us to him; but the dissembling hypocrite will not come, he taketh more delight in his pride: therefore the Spirit reproveth him, and rebuketh him to his face, and layeth all his false ways open to the light, that he might see, and beware.  
7. But he striketh down, the Wonders of the Reproof, to the Ground, till the Spirit reprove him of Judgement, because the Prince of this world (who held men captive) is judged; And thou Sophister runnest on wittingly (for thy own profit, transitory voluptuousness, and honour's sake) to the Devil, and canst not see the open Gate, which the Spirit showeth thee, therefore he reproveth thee, and showeth it to thy face.  
8. And if you will not for all that, than it is as was said; We have piped unto you, but you have not danced, we have called you, but you are not come to us; I have been hungry after you, but you have not fed me: you are not grown in my Garden of Roses, therefore you are none of my food: your heart hath not been found in my praise; ●●erefore you are not my food. And this Bridegroom passeth by, and then cometh the other, and gathereth, what he findeth, into his Barn; you should consider that.  

[Further Information touching the holy Trinity.]  
9 Now since we speak of the Holy Trinity, as of one only God, in one only Essence; therefore we say, that the Holy Spirit goeth forth from the Father and the Son. And seeing God is every where, and himself filleth all things in the whole Deep: therefore the mind asketh: Whither doth the Spirit go forth, seeing it is in the mouth of God, and also remaineth only in God, as a spirit in a body.  
10. Hear see Apocalypse the fourth, there appeareth before the Throne of the Ancient [of Days] a glassy Sea, wherein standeth the seats of the twentyfoure Elders, with the Lamb, which was slain and liveth Eternally: and the Ancient [of Days] sitting upon the Throne, hath the Book with seven seals, which the Lamb that was slain taken out of his hand, and broke open the seals.  
11. There you see, the seaventh Spirit of the Divine Nature, which is the joy of the Majesty of God, wherein the Trinity manifesteth itself, and you see the true Angelical world: For the Sea is the Water-Spirit, which in the Original of Nature, is the fierce sourness, but it getteth a skreeke [or aspect] from the light of God; where this form departeth; and the skreek in the darkness, turneth to be a sinking down into Death; where yet the captivated skreeke in the light, (which is now called joy) is also a sinking down, and is turned into Meekness, wherein the light shines: And it is like unto a Glassy Sea.  
12. But it is the 
q Body or substance.  Corporeity of the Divine Nature; and herein the seven Spirits of God, viz. the seven burning Torches, are revealed: which the Angel in the Revelation biddeth to be written, but the seven Thunders in the dark Matrix in the fierce Nature, he biddeth to be sealed and not written: for they would be opened one after another; and pour forth their wonders, which none should know, till they are passed, till the seaventh seal in Ternario sancto is opened, and then shall the hidden Mystery of the Kingdom of God be finished, when the seaveth Angel soundeth his Trumpet.  
13. And here we give you to understand; what Moses saith; God created the Heaven out of the midst of the Waters. Behold thou seeking Mind! this Glassy Sea (which is the Water-Spirit in the presence of God) is the Matrix, out of which the word Fiat created the Element of Water: for the Element of water in this world, is an Out-birth out of the Matrix of the Heaven  
14. For they use to say, God dwelleth in Heaven, and it is true; and that Heaven is the Comprehension of God, wherein God hath manifested himself through the Creatures, viz. the Angels and the souls of Men: for in this seaventh Form (viz. in the Glassy Sea) the Nature of the Father standeth revealed in great Holiness; not high the Fire, but the word is the Fire of this source [or property,] and the Holy Spirit, here goeth forth through the Word, in the Angelical world, and formeth every thing that groweth and liveth; for he is the Spirit of life, in this source [or property].  
15. Behold thou seeking Mind! I show it to you yet more deeply and clearly, thus Nature is generated out of the Father's first will, which is in itself only a Spirit, and a Darkness, and yet is driven so far by the will, as into seven Forms, and out of seven infinitely: But the cause of Nature consisteth in the first four Forms; viz. in sour or harsh desiring, in the bitter sting: in the flash of Fire, where the life taketh its original; and the fourth in the skreeke of the Matrix before the Fire; where the sinking of the heavy Death downwards, and the going of the Fire-life upwards, is generated, where the Centre than standeth in the midst, as a heart in the body; out of which the Tincture, (as the fift Form of fire,) ariseth, which is the Love-desire: and that desire is a penetrating noise [or sound] in the sixth Form; and the life of the Tincture, penetrateth through the sinking down of Death, where then we understand the Meekness of the Tincture, which maketh the sinking down corporeal, which is the seaventh Form: out of which corporeity in the beginning of this world, the Earth, Stones, Metals, and the whole Centre of the Globe of the Earth, were generated; and in the six forms of Nature standeth the Globe of the Earth, with its Regiment, and the seaventh Form, is the Comprehensibility, or palpability, as is in Earth and Stones, and it is the body of the six Forms, wherein they perform their work, as a spirit, in the body. And the upper Globe in the Deep above the Earth, hath just such a Regiment in seven Forms; where then the four Elements keep the upper Centre; and the Constellations, [keep] the wheel of the Essences of the Will; and the Sun the Tincture of Fire, wherein every life in this [outward] world doth consist.  
16. And just so also is the inward Regiment in Ternario sancto: not severed from this world, but this [world] is severed only by a Principle: for there is no corner or place in this world, where the inward Regiment is not.  
17. For this world is become corporeal out of the Father's Nature, out of the Wrath, out of the seaventh Form, where the Tincture of the Sun maketh it lovely and pleasant again.  
18. And therefore the Devil is called a Prince of this world, for he is the Prince in the Wrath of the Father's Nature: and the Angelical world is the Son's Nature, in great love, joy, pleasantness, and Humility: for the Word (or the Heart of God) is the Centre therein.  
19 And the Flash (where Light and Darkness sever) maketh the Principle, and severeth it into two Kingdoms: where one Centre burneth in the Fire [or Anger], and the other in Love, out of which the clear Light shineth. And you must know, that the fierce Flash, is the mark or limit of separation: for that is the skreek to Life and to Death, where Wrath and Love part; which I will explain to you hereafter.  
20. Thus we give you to understand concerning the Angelical world. The Father's property is no darkness, but the darkness is generated in the stern desire; and the Father's property is the Light, clear, free Eternity, which hath a will to Nature, and that light will, in the Nature, is the flash of the Essences, and sharpeneth itself, in the stern hard wrath, and driveth itself on, to the fourth form, where the flash of the liberty in the sharpness, shineth like Fire: and there the flash of the liberty divideth itself into two Principles: one forward from it, with the strong might of the Fire, the other in itself, in the free light Eternity, and it giveth the 
r Or, Brightness.  Glance to the light Liberty.  
21. And in this separation, the flash maketh the 
s ✚  Cross, where it presseth so terribly through the dark Wrath. And so the fierceness with its Centre, flieth upwards, for the fire driveth upwards: and the Matrix of the sourness, sinketh (as a thing that is killed, by the skreeke) down into Death; and the flash upon the Cross standeth still Essentially: for it hath discovered the Matrix, and the Matrix hath infected it, and holdeth it captive: and the fierce flash in the Matrix turneth to meekness: for the flash in the terrified and overcome Matrix, getteth a terror of crack also, as when water is cast upon fire: where yet there is no water, but spirit [to be understood].  
22. Thus the fierceness of the fire, is quenched, upon the Cross: and the blossom of the Noble Tincture springeth up upon the Cross, as is mentioned before; and the blossom of the life in the Tincture, (as a pleasing fire,) springeth up like a sprout: and the skreek sinketh down as a faintness and weakness, thougn there is no parting asunder, but the forms of the Divine Nature, are in such a manner, and that sinking down, is as a joy, and is not the spirit in the six Forms, which are incomprehensible: for the sinking is comprehensible by the spirit: and the 
r Or, habitation.  Joy hath all the forms of the Spirit, and is the food and satiating of the Spirit; for it hath its original out of the sour Matrix, and so every life eateth of its own Matrix [or Mother].  
23. And although we have no tongue here, that can (according to our [outward] Language) bring these hidden Mysteries to the understanding: yet we speak as a Child of its Mother. For the Mother hath taken up our mind, and our sense sinketh down into her boosom: where then we see in the light, and know our Mother: and speak thus of our Mother's house, and of her food [which we live upon].  
24. And though we cannot well speak the Language, yet we know it in the sense very well: and the cause why we have not that Language; is, because (according to the outward Man) we are altogether a stranger in our Mother's house, for the outward man doth not belong to that house, and therefore it hath not the Mother's Tongue [or Language], but speaketh with the sense of the inward Man, which reacheth to the Mother  
25. Therefore here we shall be as it were dumb, to those which are not borne of God; for (according to the outward Man) we are in this world, and according to the inward Man, we are in God: therefore the sense of the mind speaketh of the Kingdom of Heaven, and the outward Spirit, (which is generated from the Principle of this world) speaketh 
u Or, from.  of this world, and the inward [Spirit] (borne of God) speaketh 
u Or, from.  of the Inward World.  
26. Since than we are generated out of both worlds, therefore we speak in two Languages: and so we must be understood also by two Languages, one whereof will despise this [work] and the other will highly believe and love it; for every spirit taketh its own [the Spider poison, the Bee honey: the corrupt Adam (in Ishmael) loveth scorning; the true Man (in Christ) with Isaac, loveth obedience].  
27. But seeing, we are with our soul (in this world,) in a strange lodging, and yet we certainly know, that we must travail, either into Heaven to God, or into Hell to the Devil: and since we like not the Devil; we should do well to seek after the Kingdom of Heaven, and to cast our mind and thoughts upon it, for thereby we gain the precious Crown of Pearls, instead of the Crown of this world which the Devil hath set upon us, through sin, wherewith, we go about in this world, with brave shows, in hypocrisy, in highmindedness, and in our own authority and power: and therefore we will let them go, and speak of our Mother's Crown in our Native Country.  
28. We have sufficient understanding of it, if we know ourselves aright: and we find it in our body and soul: as also in the form and shape of the body; but especially in the Mind: but the Spirit of this world, knoweth not itself, except another light shine in it, wherein the mind can see and know itself.  
29. For the Spirit borne of God, (which goeth forth from God in the Divine sense [or understanding]) openeth to the mind, the understanding and knowledge, so that man, seethe himself in the Bands of this world; yet he seethe not his Glory, but he looketh in Ternarium Sanctum [into the Holy Ternary] into the Angelical world, which he laboureth for, with great longing, and there is a continual restlessness in him.  
30. For he is attracted by two: viz. by the Spirit of God, and by the Devil, in whose bands also he is tied, according to the outward sinful Man: and his Centre standeth directly upon the Cross, and he is in this world like a Balance, whereof one part goeth suddenly up, and then suddenly down again: and we are here only in a valley of misery, anguish, and perplexity.  
31. Now seeing God is so near us, yea in ourselves; therefore let us seek him: and if we would find him, we must turn away from this world, and become like a little Infant, that is without understanding, which only hangeth to the breasts of its Mother: and we must be new borne in God, with our mind and thoughts, or else we cannot see him: and Christ himself teacheth us the same [saying] that his light shineth in us.  
32. We must wholly reject our own Reason, and not regard the dissembling flattering Art of this world, it is not available to help us, to that Light, but it is a mere leading astray and keeping of us back.  
33. This we intimate to the Reader, that he may know [what it is which] he readeth: [it is] not the writing, of a Man of understanding, but of a Child; as a child [newly born] from the Mother, is a stranger to this world, [and hath no understanding of it].  
34. Therefore we speak of our Childlike Birth in God: for our beginning is upon the Cross: we are created upon the Cross as to our soul, therefore the Body also is a Cross: and the Centre, (viz. the Heart) is in the midst of the Cross: and we are with Adam, gone forth from the Image of the Cross, into the Image of the Serpent: But the Son of the Virgin, hath regenerated us again on the Cross to a Heavenly Image.  
35. Therefore we will speak, what we see and know in the Ground, and not be silent: for a Crosse-birth keepeth its Centre in Ternario sancto [in the Holy Ternary] understand it right, in the holy number Three, but not in the Majesty, which is without Essence; but in the distinction of the Trinity, where the Deity is called Father, Son, and Holy Spirit, where the two Principles part, the Holy and the Wrathful, and there it is that the flash maketh a Cross, and upon the Cross, the Heart of God is generated, [from Eternity to Eternity,] and standeth as a Heart in the body, or as God the Father's word in his Centre, and so maketh another Centre in itself, [as the Light maketh another Centre than the Fire, and yet they are not parted asunder]. For it entereth into itself, into the Light of the Liberty of the Father.  
36. Therefore it is the Heart of God, for it is the power of the Majesty, and affordeth the 
x Glance or Brightness.  Lustre, power, and glory of the Majesty.  
37. Out of this Word, the Father speaketh forth his Spirit, [as the fire sendeth forth the Air through the Light], which Spirit goeth forth from the Word, into the meekness of the Word, and bringeth with him the Glance of the Majesty; for the meekness taketh its beginning with the Flash [of lightning] which is the severing mark of the two Principles: where the Wrath goeth upwards, and the Meekness downwards: and are both the substance of the Corporeity.  
38. For although the wrath in the flash inclineth upwards, and also 
y Crosse-wise, or square.  side ways, yet the sinking down of death is in it also: for the flash killeth the hard strong might; as is seen how it dissipateth the darkness, and yet the sting of the wrathfulness remaineth in it, where no death is perceived, but substantiality without understanding: as also in the sinking of the captivated meekness in the Light, there is no understanding neither, but substantiality, and yet it hath the Tincture, which springeth in the substantiality, and is like a growing: and the understanding remaineth merely in the Centre on the Cross in the 
z Or, Trinity.  Number Three.  
39 Thus we say the Holy Ghost goeth forth from the Father and the Son [as the Air from the nre and the Light] but whither doth he go? Into the substantiality, with the Glance of the Majesty, wherein the Deity standeth revealed. This Gate is called by me in all my Writings; 
a The Holy Ternary.  Ternarius Sanctus: for I mean the Number Three [or Trinity] in the substantiality, (viz. in the Angelical World,) where the Three Persons have revealed themselves.  
40. Now therefore we say very right: that the Son is the Word of the Father, which the Father speaketh. But now the Deep Mind asketh, Whither doth he speak it? [or into what doth he speak it forth]? Behold! the Word is the Heart, and soundeth in the Essences [or working powers] of the Father: and the Heart speaketh it in the mouth of the Father, and in the mouth, the Holy Spirit of the Father comprehendeth it, in his Centre, and so goeth with it forth, from the Father and the Son, into the substantiality, where it standeth with the Glance of the Majesty, as a Virgin of the Wisdom of God, in Ternario Sancto [in the Holy Ternary].  
41. This, which is spoken forth, is an Image of the Holy 
b Trinity.  Number Three, and a Virgin but without substance, yet a similitude of God. In this Virgin, the Holy Ghost openeth the Great Wonders of God the Father, which are in his hidden seals.  
42. 
c Alias, not that.  Moreover the Holy Ghost manifesteth the opened seals of the Heart of God in the Glance of the Majesty, which stand in the light, and are called the seven Spirits of God.  
43. Thus the Image of the Wisdom of God standeth in substance among the seven burning Spirits, which burn in the Light of God, (for they are the Divine Nature:] and it hath the seven Stars (of the hidden seals, which stand in the Anger of the Father in his Centre) in its hand: for the Heart of God is the might of the number Three, as the Apocalypse showeth you in the first Chapter.   

The highly precious Gate for Man to Consider of.  
44. This Wisdom of God, is an Eternal Virgin, not a 
d Or, Wife.  Woman, but the Chastity and Purity without blemish, and is as an Image of God: She is a representation of the number Three, which generateth nothing, but in her stand the great Wonders, which the Holy Ghost discovereth, and the Word of the Father createth, through the sour Matrix, viz. the Fiat; and she is the wonderful Wisdom without number, in her hath the Holy Ghost discovered the Image of Angels, as also the Image of Man, which the 
e The Word which giveth being.  Verbum Fiat hath created.  
45. She is the Great secret Mystery in the Counsel of God, and goeth 
f Alias, in the second Principle.  into the first Principle, viz. into the Anger of the Father, and openeth the Wonders in the hidden seals or forms of Nature in the wrath, and is comprehended by nothing for she is an Image without substance of Generating: the Holy Ghost hath, through her, discovered the Third Principle, which the word Fiat hath made corporeal, out of both the Matrices, (out of both the Mothers,) of the substantiality: and he hath discovered a limit to that substance in the Centre of the Seven Forms, where they shall go into their Ether with the corporeal substance: and yet both the Mothers [or Matrices] shall stand in the substantiality, (before the Virgin of the Wisdom, before the number Three [or holy Trinity]) in the Eternal Figure, to God's glory, and 
g The manifestation of his miraculous deeds.  his works of Wonder.  
46. Therefore consider O ye Philosophers, how God created this world in Six Days: for each Day's work is a Creation [or Creature] of a Spirit in Ternario sancto: and the Seaventh Day is the Rest of the Sabbath of God, in the Seaventh Spirit of God, wherein the Virgin of the Wisdom of God standeth; and therein is no more any working of Anxiety, but the Eternal Perfection of Rest.  
47. For the six Spirits must shed forth their operations of what is in their seals: and are not known before, till they have poured forth the virtue [or power] of their Vials in the Principle of this world, which Men and [the other] Creatures bring to substance and 
h Work.  act [or effect] as a building to [the manifestation of] God Works of Wonder.  
48. And when this shall be accomplished, than the hidden Spirits of God, (under the seals) enter again into the Ether, viz. into their Centre: and then the Time of the seaventh Seal beginneth, in the substantiality, in the presence of God, and the hidden Mystery of the Kingdom of God is accomplished, as is mentioned in the Revelation of Jesus Christ: and as we have known in Ternario sancto, in the Holy Ternary].  
49. This Wisdom of God (which is the Virgin of Glory and Beauteous Ornament, and an Image of the number Three) is (in her figure) an Image, like Angels and Men, and she taketh her Original in the Centre on the Cross, like a blossom of a branch, out of the Spirit of God.  
50. For, she is the 
i Or, essentiality.  Substantiality of the Spirit, which the Spirit of God putteth on as a Garment, whereby he manifesteth himself, or else his form would not be known: for she is the Spirits Corporeity, and though she is not a corporeal palpable substance, like us, Men, yet she is substantial and visible, but the Spirit is not substantial.  
51. For we, Men, can in Eternity, see no more of the Spirit of God, but only the Glance of the Majesty: and his glorious power we feel in us, for it is our life, and conducteth us.  
52. But we know the Virgin in all her heavenly Similitudes or Images; whereas she giveth a body to all fruits, she is not the Corporeity of the fruit, but the Ornament and Lustre.  
53. The Corporeity goeth forth out of the Substantiality, which is not the Spirit, but an impotency, in comparison of the Spirit, in which the number Three dwelleth, and that Substantiality is the Element of God, for there is a life therein, (but without understanding,) in which the Paradise of God consisteth; for the seven Spirits of God work therein; and it is as a 
k Or, Vegetation.  growing; and herein consist the Great Wonders of God, according to all Essences infinitely.  
54. For every form of the Essences bringeth forth its fruit, which by the wrestling of the Wheel, attaineth its highest Ornament and Power, and yet passeth away with being overcome, for all is herein as a wrestling, where one is now uppermost and mighty, and then is overcome again, and another riseth up which hath other Essences: and so it is a holy sport, a joy or fruit of Angels, a fulfilling of the will of every life.  
55. Here again we need an Angel's Tongue; for the Mind ever asketh; how and where? for when the Deep is spoken of, which is without comprehension and number [or measure,] the mind always understandeth some corporeal thing.  
56. But when I speak of the Virgin of the Wisdom of God, I mean not a thing, that is [confined, or circumscribed] in a place; as also when I speak of the number Three; but I mean the whole Deep of the Deity without end and number [or measure].  
57 But every Divine Creature, (as are the Angels and souls of Men) have the Virgin of the Wisdom of God, as an Image in the Light of Life, understand, in the Substantiality of the Sp●rit, wherein is the number Three, dwelling in itself.  
58. For we comprehend (before us) the number Three in the Image, viz. in the Virgin of the Wisdom of God, understand, 
l Externally.  without our Person, we see only the Majesty of the Deity, for the Creature comprehendeth not the number Three, in the appearance to the eye; but the Spirit of the soul (which standeth in the Divine Centre) seethe it, but not perfectly.  
59 For the Spirit of a soul, is out of one form of Nature, and yet can bring forth in itself all forms of Nature. Seeing then there is nothing 
m Totall.  whole and perfect, but only the number Three [or the Trinity,] therefore other [things] are 
n Various, distinct, and different.  several, [or divided] as there are various 
o Of different qualities and properties.  sorts of Angels.  
60. And so the Essences of the Centre in God, [as to or] with the Angelical Spirits, stand all in the Wonder, and God is manifested in a Creaturely Form, by the Angelical world; for they are all, out of the Being of God.  
61. We speak thus only concerning the Distinction of the Great Wonders in God. The spirits of Angels are not generated out of the substantiality which is without understanding; but out of the Centre of the seven forms (or Spirits) of the Eternal Nature; out of each Form a Throne [Angel] and out of the Throne [Angel] his Angels (or Ministers:) and therefore a whole 
p Or, Hierarchy.  Dominion is fallen with Lucifer.  
62. And the Kingly and Princely Dominions [or Governments] of this world, have their original here, for seeing 
q Worldly Dominion.  it hath a principle of its own, therefore it hath all forms of the heavenly 
r Government. : and though the flattering Hypocrites, the High Spiritualty, (as they call themselves, who lift up themselves above Kings and Princes) will not believe it, yet it is true.  
63. For the fierce Might of the Principle [of this world] driveth its 
s Ordinance of Government.  order according to the Heavenly Form. And although the fierce Spirits (of the hidden seals) do power forth their Vials of anger here, in [the Dominions and Governments of the Principle of this world], and that the Devil getteth great Prey in it: what is that to the [heavenly] Ordinance [of Government]? have not we Life and Death before us, and may choose and take which we will; who can blame God then? Every one may go whither he will, To whom he giveth himself a servant in obedience, his servant he is: and in that Kingdom he shall ever be, whether he be Prince or Servant.  
64. And though one be a superior Leader and Ruler in this [worldly] Principle; yet he hath not [therefore] 
t Jus Divinum.  Divine Authority, but in that Condition he is a Steward of the Principle, and is under the seals, which under his Government bring their Wonders to light.  
65. A Prince is as often a servant in obedience to the Devil; as a miserable Herdsman is, and there is no difference between them, but in the Office they bear, which he beareth 
u To.  for God, and not 
u To.  for himself.  
66. For in the Courts of Kings and Princes, the Vials of wrath, of the hidden Seals (or Spirits) are poured forth; from whence cometh the Thundering, Lightning, and Wars, Contention and Strife upon Earth: which the flattering Hypocrites of the great Whore in Babel (which ride, as a God, upon the Beast the might of Princes) do continually blow up, by their sounding of their Trumpets: which Princes should take heed of, if they will prevent, their going with the whore into the Lake of Brimstone, of the wrath of God; as may be seen in the Apocalypse.   

The Gate of the Distinction between the Substantiality and the 
x The one pure Element.  Element. Also between Paradise and 
y The Eternal Heaven.  Heaven.  
Every substance hath its Form, which the Reader should understand to be one of these four, and we will show him the Distinction.  
67. The Heaven standeth in the Matrix of the sourness, which in the Meekness is called, the Water-Spirit; and is the outward Enclosure [or Firmament] which parteth the Principles.  
68 The substantiality is in the Heaven, and is the virtue or Corporeity of the seven Spirits of God, and is called the Body of God, which our hands are not able to comprehend or feel, and yet it is in substance, and comprehensible by the Spirit: for it is the body of the Spirit; also the body of our soul if we be newborn in God: for it is Christ's body, which he giveth us in the Faith to eat, as is to be seen in his Testaments: and the [one] Element leadeth the Principle therein, as a movable Life, which indeed is not the Spirit of God itself, but the Spirit of God hath this life and substantiality in him, as a body, and he is first the Spirit of understanding and of omnipotency.  
69. For Paradise is the springing up out of the Essences in the Divine Centre: which [Parad see] 
z Or, Sprouteth.  goeth through all Forms, it goeth through the [one] Element, and through the substantiality, and also through the Heaven, as a springing of a pleasant Garden, therefore Adam, even in this world, was in Paradise.  
70. O Dear Children, if ye understood this, how would you tread underfoot the Contentions of the Sophisters. Much consisteth herein, which shall hereafter be shown you, so far as we ought: let none be wilfully blinded, nor be offended with the simplicity of this hand.  
71. For if we will enter into the Kingdom of Heaven, we must be children, and not cunning, and wise, in the understanding of this world, we must departed from our own Reason, and enter into obedience to our Eternal] first Mother, and so we shall receive the spirit and life of our Mother, and then also we shall know her habitation.  
72. No wit of our own attaineth the Crown of the mystery of God, it is indeed revealed in the Scriptures of the Saints, but the Spirit of this world apprehendeth it not. Herein no Doctors (though they have studied never so much) have any ability in their own wit, to attain the Crown of God's secret Mysteries.  
73. There is none, can in his own power, apprehend any thing of the Depths of God, and teach it to another; but they are all children, and Scholars in their A. B. C. And though we writ and speak highly thereof, yet the understanding is not our own, but the Spirit's of the Mother, which speaketh out of its children, what it will; it revealeth itself in 
a Divers ways and manners.  many forms, in one otherwise then in another, for its wondrous wisdom, a Deep without number, and you ought not to marvel, that the children of God have not one 
b The same terms of Expression.  manner of speech and word, for every one speaketh out of the wisdom of the Mother, whose number is without ground and infinite.  
74. But the limit, is the Heart of God, they all run thither, and that is the Trial [or Touchstone] whereby you shall know, whether the Spirit speaketh from God, or from the Devil: for the Devil hath also his Matrix, and his children therein, who also speak out of the spirit of their Mother.  
75. Here behold the flattering Hypocrites, the proud vain glorious Boasters, who account themselves Masters, and sufficient able expounders of the Scriptures of the Saints, who say, we have studied in the mysteries of the Scriptures of the Saints, and we understand them sufficiently, and moreover [we have studied and taken our degrees in the University] and can make conclusions, and determine thus we will believe, thus we will have the Scripture to be understood, and Decree strict Laws, and severe punishment, against those that will not stick to their Laws, which they execute under the shelter and protection of a worldly power.  
76. Is not this lifting of himself in his own lust and glory, above God; as the Prophet Daniel speaketh concerning the hypocritical Antichrist: Take heed of those, ye Children of God; they speak from themselves, and not from the Spirit of God, they have not the children's filial spirit of humility (in obedience and love,) towards their Mother, much less towards her children; They devour the children's Bread, and get the in living with deceit.  
77. They are the true murderers and Wolves, who in their conceived Opinions and proud Conceits, stir up Wars and bloodshedding, and set up all manner of wickedness and abominations: they are the great proud Whore of Babel, who ride in the Hearts of Princes; through them is poured out the vials of the wrath of God; and yet they call themselves the Lambs and sheep of Christ.  
78. O ye Wolves! where is your 
c The Garment of our Mother's child.  child's Garment? if you have sufficiently learned the hidden Mysteries of God, you are no children and Scholars [that go to School]: but [if you have] then live in the Wonders of the Mother, in her humility and purity in God's works of wonder, and we will believe you; Put off your proud Robe and Gown, and receive us poor A. B. C. Scholars into the Bosom of our Mother, and teach us 
d The Language of our Mother.  our Mother Tongue, and then we shall live together in unity as Brethren. But what shall they say of you? The Spirit of the Mother declareth concerning you, that you are the proud Whore of Babel, riding upon the Dragon: in the Revelation of Jesus Christ, there is your looking Glass.   

The Gates of this World; [Also concerning the Language of Nature].  
79. Reason always asketh; out of what is the Earth and Stones, also the Elements and 
e Or, Constellations.  Stars, generated? we cannot know this in the Reason and Art of this world, neither can the Books of the Doctors teach it, we know it only in our Dear Mother, we see it in the Light of the Mother: but in this world we are blind concerning it, neither can we learn it of any body.  
80. The Writings of the Saints and the Children of God tell us: That God created the World by his Wisdom, and by the Spirit of his Mouth; and it is so, neither have we any other knowledge, then that God hath revealed himself in his wisdom.  
81. But this world is not his wisdom: but it is a Figure [come] out of his wisdom: it hath not the wisdom of God palpably, but the 
f Or, Works.  Wonders of the Wisdom: and this world is only a similitude of the Deity, according to Love and Anger, in Nature and 
g Extra Naturam.  without Nature  
82. For behold the 
h Starry Sphere.  Wheel of the Stars, and the seven Planets; and also the four Elements; 
i △  Fire, 
k 🜁  Aire, 
l 🜄  Water, and 
m 🜃  Earth; and than you shall find the ground, that it is all really an out-birth out of the Eternal Nature, where the Deity hath revealed itself comprehensibly [or palpably].  
83. For the Spirit of God hath discovered the Image of God in the Virgin of his wisdom, and the Verbum Fiat hath created it; The Form of this world was from Eternity in the Nature of God, but invisible and immaterial.  
84. 
* Note; Concerning the Language of Nature.  Then saith Reason: What was Gods Creating? The word Schuff [which signifieth, Created] hath it in its own meaning, according to the Language of Nature: and if you would understand that Language, observe in your mind, how each word from the heart is framed in the mouth, and what the Mouth and the Tongue do with it, before the Spirit sendeth it forth.  
85. If you did apprehend this, you should understand every thing in its Name, why each thing is called as it is: it would be thus understood in the Language of every Nation, every one in their own Mother-Tongue. And in this place lieth the heavy Fall of Adam, in which we lost what we had in the [state of] Innocency, but in the Regeneration of Jesus Christ (according to the Inward Man) we have attained it again.  
86. You must have the understanding of the Three Principles, for [the attaining of] the Language of Nature: for there are Three of them, that 
n Or, Frame the Word, as in an Image.  form the Word, viz. Soul, Spirit, and Body. Behold! and observe whether it be so or no, as I tell you, concerning the Language of Nature; Try and consider of it, not only in the word 
o Or, Syllable.  Schuff [which signifieth, Created] but in all Words and Names that are in every Language of every Nation, every one according to its own understanding [and meaning].  
87. (Indeed it is not good that man should have known it, but since he is gone out of the Inward into the Outward, and standeth now in the Seeking, therefore he must enter again into the Inward, where, in this hidden Mystery, he beholdeth the mystery of the Creation.)  
88 When you say Schuff [which signifieth, Created] the 
p Or, Breath.  Spirit formeth itself in the Mouth, and shutteth the Teeth together, and sisseth through the Teeth, as a kindled Fire that burneth, but openeth the Lips, and keepeth them open, and then goeth the pressure from the Heart, and the upper Teeth lean upon the under Lip, and the Tongue draweth back and leaneth upon the nether Gums, and the spirit [or breath] thrusteth the syllable Schuff forth through the Teeth, and the word of distinction, which the syllable Schuff thrusteth forth, remaineth in its seat in the Heart, and doth not awaken the sour Mother in the strong Might, so that it kindleth no Fire. [The R is the Character of the fire-source, for every Letter is a Spirit, and is a form of the Centre, although by the transposing and turning of the word they altar, yet every Letter hath a meaning or understanding in the Centre, but it is wonderful, and yet is apprehended in the sense when the Light is shining in the Centre].  
89. Behold! Man is the similitude of God: for his soul is 
q Or, from the Centre of the Cross.  out of the Centre upon the Cross, where the Eternal Word is Generated, comprehended by the Spirit of God, there the Spirit hath comprehended all the Three Principles, and brought them into a body; as we see, that the Spirit liveth from the inward and from the outward, viz. from the Spirit of the Centre, as also from the Spirit of this world, viz. from the Air.  
90. Now as the Spirit of Eternity, hath form and framed all things, so also the spirit of Man formeth them in his Word, for all ariseth from 
r Alias, one and the same Centre.  his Centre: for the humane spirit is a form, figure, and similitude of the Number-Three of the Deity; whatsoever God is in his Nature, that the spirit of Man is in itself: and therefore he giveth every thing its Name, according to the spirit and form of every thing, for the inward speaketh forth the outward.  
91. And as this world, was from Eternity hidden in the Nature of God, and stood in the Wisdom, and as may be said, hath a beginning and end from the Word of the Centre, spoken forth from the outgoing spirit of the Centre, (understand, out of the Substantiality of Nature, into a comprehensible substance, where this world appeareth as a Principle, having its own source and Government). And so also the Name and similitude of God, viz. this world, is in the spirit of Man, and it speaketh them forth with its word in the same manner, as they were spoken in the Nature of God, from the Spirit of God in the Wisdom, where then they were seen in the Light of God.  
92. Observe it rightly, accurately, and deedly: the humane spirit in its  Form hath all the Three Principles in it: viz. the Kingdom of God, the Kingdom of Hell, and the Kingdom of this world, and it speaketh forth from itself, from the source, form, and frame, of every Being, whether it be Heavenly, Earthly, or Hellish, as it hath been spoken forth [or expressed] by the Spirit of God from Eternity, in the invisible substance of the Eternal Nature, as a figure or spirit of the Word of God; and was without substance, till the A and O, and in the A and O, in the beginning and end: so also the spirit of Man speaketh it forth in beginning and end without substance, for the substance was once Created in the Creature.  
93. And observe us thus further, concerning the Language of Nature, when we say: In Anfang Schuff Gott Himmel und Erden [in the Beginning God Created Heaven and Earth] then we name [or express] all that, out of which Heaven and Earth was Created, and this the Mind 
s Enlightened by God.  in the Light of God only understandeth.  
94. For as the form of this world was seen in the Light of God, before the substance [was], so also the Mind in the Light of God seethe it in the Creation, as it is brought into Essence or Substance; for Nature in the spirit of Man, and Nature in the Spirit of God, according to the Three Principles, is of one [and the same] Essence or Substance, the humane spirit is a perfect Sparkle 
t Or, of.  from it.  
95. But you must know; that as the Eternal Nature hath not the Glance and Might of the Majesty in its own power, so that it can comprehend the Number-Three in Ternario Sancto, (although indeed the Number-Three dwelleth in Nature, and yet there is a difference between the Seven Forms of Nature and the Number-Three:) so there is also a distinction between the soul's spirit of Nature, and the Number-Three of God, so that the spirit of the soul, when it imagineth back into Nature, into the Centre of the Wrath, looseth the Majesty, and in the Wrath flieth out above the Majesty, and then may be called a Reprobate Devil [or castaway].  
96. The Mind may understand the Word, and the forming of the Word, thus: Observe, when the  Spirit of Man saith Schuff [which signifieth created], than the Mind may observe the form of the Generation of the Word; first, the spirit [or breath] frameth the Word in the Mouth, and not in the Heart, and closeth the Teeth together, and fisseth through the Teeth, like a kindled fire: which denoteth the Comprehension: for the Lips do open; and the sissing is the fire from whence goeth the Air: understand it thus.  
97. Before Time [was], the world was in God, but without Substance: Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire, which was not known in the Eternity: for he would Domineer in the Might of the Fire, above God, and therefore the source of Fire became his Habitation.  
98. And we mean here the stern Fiat (viz. the Mother of Nature) the sourness and hardness, which was kindled in its stern Might: and hath in the Centre of Nature attracted together the substantiality of the stern Matrix out of the Numberless Essences, whence Earth, Stones, and Metals, have come to be.  
99 For the Centre was 
u 🜍, ☿, 🜿  Sulphur, Mercurius, and Sal, and it, [the Centre,] was but a Spirit, but in the stern Fiat, (in the stern fierce attraction) it came to be such hard Stones, Metals, and Earth, all according to the Forms of the Essences: It is all become material: that which (before the Time] in the Nature of the dark wrathful substantiality 
x Ein Gestieb. as dust of flower sifted or bolted as small as Atoms. , was only as a raised dust, became in the attraction wholly gross, dry, and hard, and God would not have it so particularly before the Majesty, to speak in a Creaturely manner; and therefore it was suddenly in that instant together 
y Or, concreted.  Created to a proper Centre of its own.  
100 And here ariseth the Distinction of the Three Principles, which before was not known: for they were in one only Being, and were only known in the 
z Or, the Light.  Wisdom, before the Majesty, with their Distinction.  
101. Observe the meaning right: as the Mouth formeth the word Schuff [which signifieth Created] just so was the Creation form: for the Lips do open, and the upper Gums with the Teeth touch the nether-Lip, and the spirit [or breath] sisseth through the Teeth: and it is thus; As the Lips (viz. the outward enclosure) do open, so hath the Matrix of the Genetrix opened itself, viz. in the Kindling: The sissing is the Fire, and out of the Fire [goeth] the Air, as a spirit of the Matrix, which was now awakened, and was not before in the Centre, but only in the Wisdom of the Number-Three.  
102. The Air [wind or breath] is not the spirit of the Number-Three, but the awakened spirit out of the Matrix, viz. out of the Centre of Nature: for the spirit of the Number-Three is a cause of Nature, and hath in it the wisdom, but this [Spirit of the Air] is without understanding as the substantiality is.  
103. And as the Fire hath its original from the Eternal Liberty, wherein it attaineth the sharpness of the wrathfulness; so also the Aire-spirit, from the Holy Spirit, which giveth life and mobility to Nature; so Nature again sendeth forth the spirit, viz. the Air, out of its virtue, viz. out of the 
a Dumb or senseless.  inanimate substantiality, and hath its original in the Fire.  
104. And observe further; how in the word Schuff [which signifieth Created] the spirit [or breath] thrusteth the impression or pressure from the Heart, which overtaketh the kindled fire, and holdeth it captive: and so the Water-source overtaketh the fire, and holdeth it captive.  
105. For the Water ariseth from the substantiality, and from the being overcome; and the 
b △  Fire, 
c 🜁  Aire, 
d 🜄  Water, and 
e 🜃  Earth, are all gone forth out of the Centre of Nature, and before the kindling were all in one being, but with the kindling were known in four forms, which are called four Elements, and yet are in one another as one, and there is no more but one; there are not four Elements in Heaven, but one: yet all the four forms lie hidden therein, and with the kindling they become active, and now they stand in the outward substance, comprehensible to the Creatures.  
106. Observe also further; that as the nether-lip toucheth the upper Teeth, and the Spirit stayeth in the Mouth, and thrusteth the word Schuff through the Teeth, where the Tongue draweth back towards the nether-Gummes, and will not frame the word Schuff, but letteth the Spirit thrust it through the Teeth. So observe, the Spirit of God hath driven forth the four Elements, which are the four forms, which appeared in the substance, ex Ternario sancto, out of the Holy Ternary, into the outward, and made an enclosure therein [or a Firmament] which is called Heaven: and the Holy Spirit stayeth in Heaven, and leaveth the four forms to their own Dominion, and then they appear as a Principle having power of their own.  
107. For the Tongue 
f Or, Typifieth, denoteth, or betokenth.  signifieth the Spirit of God, and the four Elements [signify] the Spirit of the Centre, together with the Centre itself.  
108. Thus we understand here in the Word, Three Principles; whereas in the Original there is but one: for we understand by the kindling, the Centre of Nature, in the Centre of the Globe of the Earth, and that in the Matrix of the Genetrix, there is a very earnest stern Dominion, out of which Earth and Stones are proceeded, and therein one Principle consisteth.  
109. And then secondly, we understand, that there is a Dominion of Meekness, which overcometh the Wrath and holdeth it captive, as we see in the source [or property] of Water, that it captivateth the Fire, and yet the property of the Fire remaineth therein, with its whole Dominion of all forms of the dry hunger, wherein consisteth the Abyss of Hell in the Anger of God. Also we understand, that there is the 
g Or, closure.  Firmament (between these two Principles) which is called Heaven, by the shut Mouth, both in the Word and in the outward 
h Essence, Being, or Thing.  Substance. For the Spirit the Air, giveth life to the outward meek water: as it goeth forth with the pressure from the Heart through the Teeth in the Word, and so there is a Dominion and life Externally, which yet ariseth from the Internal, and yet the outward captivateth the Inward.  
110. And thus the Spirits of the Darkness lie in the Abyss, captivated in the [property or] source of the Anger; and have no power of their own in this world, and here the suttlety of the Devil in the Might of the fire is cast down to the Ground, in the sinking.  
111. Open the Eyes of your Minds ye Seekers, and seek here the Abyss, wherein the Devils dwell in the Elements, and not afar off, as if they were fare absent, as ye have done hitherto; Mark this.  
112. And we understand, that there is the Third Principle in the Word, and also in the power of Creating: for the Tongue inclineth to the nether Gums, and letteth the two Dominions go away through the Teeth, and holdeth its Dominion without any awakening of the Heart.  
113. Thus observe the 
i Scope, or meaning.  Ground: the second Principle, (viz. the Kingdom of God,) is in the midst in both the Principles, that is, is not awakened nor enkindled with the kindling: for it remaineth as it was from Eternity, and is not altered therein, neither increased nor diminished, in the Creation there is nothing added nor taken away from it, and 
k The second.  this Principle hath the right spirit of wisdom and of understanding; which hath severed the fierce wrathful and the meek [Principle, asunder,] and each of them hath its life awakened in it.  
114. And we give you to understand, that it is neither captivated nor shut up by the inward or the outward: It sprouteth in both, for it is the Might of both: In the Inward it sprouteth in angry 
l Or, Jealousy.  Zeal, with great wonders and powers, where all forms are working, and therefore in those Creatures stick all wit and cunning, craft and suttlety, as in the Devils, who bring 
m Or, to being.  to pass all Wonders in the wrathful Matrix: as the Histories in the world, concerning the Children of Wrath, do Testify.  
115. And in the Outward in Sprouteth through the Meekness with the power [and virtue] of Life, which goeth forth from the Heart of God, through the Spirit of God; and that sprouting [or vegetation] is called Paradise, and is a sprout in the Children of God, together with which, the soul also sprouteth: for in this sprouting, the new body of the soul groweth in the [one] Element in the substantiality, before the Number-Three in Ternario sancto.  
116. And here we give you to understand in a true Ground; as we certainly know it, that the Paradise is in this world, and also without this world, and that God dwelleth in this world, and yet is every where, and the source [or property] only 
n Or, is.  maketh the difference.  
117. For the Angelical world is manifested in the Paradise, but it is apprehended only in the paradisical source [or property], viz. in the [one] Element, and not in the going forth, in the Dominion of the four Elements.  
118. For the Four Elements are in another Principle of another property [or source] also have another Light, viz. the Sun. But in the Pure Element, the 
o Substances or beings.  things of this world, are only as a figure, which is not palpable, and there the four distinctions are in one, and that maketh no Darkness. And there the Liberty of God without Nature shineth in the Glance of the Majesty, but in the four out-Births there is a Darkness, for the 
o Substances or beings.  Things [thereof] are gross and palpable.  
119. For the Heaven, which is a distinction between the Kingdom of God, and the Kingdom of this world, is a Firmament with all forms of Corporeity, and is the veil in our Eyes, for we have firmamental Eyes, and therefore we cannot see the Kingdom of God.  
120. And that is the heavy Fall of Adam, that his Eyes and Spirit entered into the Outward, into the four Elements, into the palpability, viz. into Death, and there they were blind as to the Kingdom of God.  
121. For the outward, in the four Out-births out of the [pure] Element, (viz. the Substance of the four Elements,) hath a beginning and end, and is corruptible: and therefore all things that live in it must corrupt.  
122. For the Principle of the Outward World, passeth away again: for it hath a Limit, so that it goeth into its Ether again, and the four Elements into One again, and then God is manifested, and the virtue and power of God springeth up as a Paradise again in the [One] 
p Eternal.  only Element, and there the multiplicity or variety of things come into one again, but the figure of every thing remaineth standing in the [one] only Element.  
123. For all things are come to a corporeal substance (to [the manifestation of] God works of wonder) that they might be seen Eternally by the Creatures, viz. Angels and Men: which before the time of the world, were manifested only in the Wisdom of God, and now shall stand in substantiality in the presence of God.  
124. Ye dear children of God (in Christ Jesus) open the eyes of your Mind: raise your mind up out of this world into the Element before God [that is, into the Glassy sea, or Angelical world:] and the Creation shall be rightly showed to you here, and let not the Sophisters and Jugglers befool you, and lead you astray.  
125. For the Paradise, which the souls of the holy children of God go into, (when the body deceaseth,) is in the very place where the body deceaseth: it is also in the Earth, it is in all the four Elements; not divided but entirely every where.  
126. For, in the pure Element (out of which the four Elements proceed) is the Paradise: it is a sprouting out from the substantiality before God: its life and understanding, is the Holy Spirit of the Number-Three of God, its Light is the Glance of the Majesty of the Number-Three, the Matter only is about the Outward. When the four Elements in Man, break, then is the soul already in the Paradise, or in the Abyss of the Centre in the Dark Matrix, all according to that wherein the soul was grown in this [life] time upon Earth.  
127. If it have set its 
q Resolution and purposes into God & Goodness.  Imagination upon God, than it is grown in Paradise, and the stuffed dark body hath but covered it, during this [life] time.  
128. But if it be grown in the stern wrath, in falsehood and in pride, to fly out above Paradise: than it flieth in highmindedness in the stern Matrix aloft over Paradise out, and cannot get inwards into the Meekness; and there it is in Hell with the proud Devil.  
129. For after this life, there is no regeneration more; for the four Elements and the outward Principle (wherein the Genetrix stood in the working and Creating) are gone; it hath no more to expect after this Time, but only (when, at the end of this Time, this Principle shall go into the Ether, that the substantiality which hath been from Eternity, shall be free again) that it shall get a body again out of the property [and source] of its own Mother, where then all its works in its Mother, shall appear before it.  
130. For the Last Day is only to awaken again that which slept, and to break the Death which is in the four Elements: For the veil must be done away, and all that which is generated out of the Eternal, must spring up again and live.  
131. But that which is Generated out of the Death, viz. out of the four Elements, as the Beasts and every living thing of the four Elements, attain no body any more; and if the spirit of it be generated only in the four Elements, it breaketh with the four Elements also, and the Figure only remaineth of the Elementary Substance, viz. of the four Out-Births.  
132. But that which is out of the Eternal (out of the Centre of the Eternal Life) is and remaineth for ever: even all words and works which are generated out of the Eternal, remain in the Substance of the Figure: but they cannot remain for ever in the Spirit, and power, for a word of a 
r Breath.  Spirit doth not proceed from the Eternity, but hath its beginning in the outward Principle.  
133. And therefore every Spirit will have joy and sorrow in its works and words in Eternity, all according as it is in its place and source, or property. For, when the Spirit shall consider with itself, its source [or condition] and why it is in the place where it is, than the source or property of its words and works ascend in it; and giveth it joy or sorrow, according to the condition or source and place that it is in, every one in [that which is] it's own duly.  
134. But you must know, that the sins, evil works and words of the new Regenerate in Christ, sprout out from the Death of Christ (into which, the Children of Christ are again entered from their sins) and shall receive another source [or property]: and in the beholding and considering of them, the Spirit shall make a Hymn of thanks, to the praise of God's works of wonder, as Esaias saith: Though your sins were as red as blood (if you turn,) they shall be as wool, white as snow And yet you must know, that in the life to come, they shall appear in the Figure, but in another source [or property]. Mark this ye children of God, for much is herein contained.  
135. From this Ground we know, that Adam in his Innocency before his sleep, (which signifieth Death, when he had imagined into the spirit of the four Elements) was in this world in Paradise: and yet it might well be said, not in this world; he was indeed in this world upon the face of the Earth, but in a paradisical source [or property] in the Dominion of the [one pure] Element, and not in the four Elements.  
136. But when he entered into the four Elements, he Entered into Death, and his body became like a Beast; and the Earth was Cursed from the Lord, so that it bore no more paradisical Fruit: For Adam was driven out, into the outward Principle: and there he must eat Earthly Fruit, and open [or manifest] the Wonders of the Outward Principle, and so he instantly became Earthly.  
137. For his Body was from the Earth, and Created out of the Earth, but it was not Earth [no more than Gold is Earth, though it groweth in the Earth, and proceedeth from the Earth] for it was Ex Matrice, ex Massâ; [from the Matrix, out of a Mass;] understand; out of the substantiality, out of which the Earth was originally generated and created. The Pure Element is also in the Earth: as also Paradise: and it is only the source [or property,] that maketh the alteration, wherein the Light of God is detained.  
138. Adam would be as God in all the Three Principles; and the Serpent also persuaded Eve to it; that if she would Eat of the fruit of the Earth, she should know good and evil: indeed evil enough; care, misery, and sorrows, in the Death of the four Elements.  
139. And therefore seeing the four Elements must break, thence it is, that 
s transitoriness, 〈…〉.  Corruption is in Man's Body; and the soul (which is taken out of the Etetnall,) remaineth in the Eternal: therefore there must come a heavenly body out of the pure Element again, out of the substantiality [which is] before God, out of the Matrix of the Earth, like the first Body which was in Adam, and must 
t Or, Assume our humane soul.  receive our humane soul into it, and 
u Or, suffer Death.  Enter into Death, and bring us out of Death on the Cross into the Element again, into the substantiality in the presence of God, in Ternarium sanctum: [into the Holy Ternary]: For Adam's soul was taken on the Cross in the Eternal Centre, where the Heart of God ariseth from Eternity, and was breathed into the Created Body of Adam from the Spirit of God: and therefore the Heart of God must 
x Or, be Incarnate.  become Man.  
140. And as Adam was entered into the Earthly Cross, into the Death of the four Elements; so must the New Adam (Christ) suffer himself to be 
y Crucified.  Hanged on the Earthly Cross, and enter into the Earthly Elementary Death; for Death sticketh not only in the Earth, but also in the Air, and Adam desired also with his Imagination, not [to enter] into the Earth, but into the Air: he lusted after the Spirit of the Principle of this world, and it laid hold on him: And so he fell also into the Earth.  
141. For the four Elements are altogether in one another, and the Ground [or Foundation] upon which they stand, is the Fire of the fierce Anger of God, wherein the Devils dwell, as is above mentioned.  
142. 
z Note.  And so the New Adam (Christ) must enter into the Abyss of the four Elements, viz. into the Hellish Fire of the Wrath, and 
a Or, pass.  press through the Hell of the wrath, through Death; and bring the humane soul again into the Paradise of God.  
143. And therefore the New Adam (Christ) was [Tempted or] Tried forty days in the Wilderness, whether he could stand in the paradisical source [or property], and so eat only paradisical Fruit, which groweth in the source [or property] from the Essences of the Spirit of God; and there he did eat, ex verbo Domini [of the Word of the Lord] and not at all, of the four Elements.  
144. For he did bear also the Earthly Image, and there the New Heavenly must overcome the Earthly, and the soul must enter again into the new heavenly body, that the Earthly may but only hang to it: and thus also was Adam Created in the beginning.  
145. He was to eat of Paradise, whose property should rule over the Earthly, and though he were in the four Elements, yet he was to live in the Pure Element, and then he might have continued so Eternally, though the Outward Principle should be broken, yet he should have remained.  
146. For he was in Paradise, and not in the four Elements, but when he entered into them, he entered into Death, and the Anger of God in the Abyss of Hell, did captivate the soul, which Christ brought forth from thence again.  
147. O ye Children of Men! Mark what is revealed to you, do not account it a fiction and a History. It is known in Ternario Sancto, in the opened seal of the Seaventh Form, in the Centre, therefore consider what it is.  
148. Hereby is signified to you the final breaking of the outward Principle: Trim your Lamps, the Bridegroom is ready, his Trumpet soundeth, the Seaventh Angel from the Throne of Heaven soundeth; The Mysteries of the Kingdom of God shall be 
o Or, finished.  accomplished at the time of his sounding, and then there is no time more in the four Elements, but then the Eternal Time in the Element in the Life of God, and the Time in the Abyss, goeth on.  
149. Go out from the 
c From the Confusion of Tongues.  Languages in Babel: for we all speak but one only Language in Jerusalem. Babel burneth in the Fire [or confounded Christendom is kindled in Wars, Contention, and Strife, in Famine, and Pestilence, in the Anger of God.] Amen.    

The sixth Chapter.  
The Two Gates; Of the World, and also of Paradise; most highly to be considered.  

Note; more of the Language of Nature.  1. WE have showed you before, the Ground of the Language of Nature, how Adam gave Names to Every thing, and out of what God spoke to Adam, viz. out of the Life of the Birth, as we speak at this very Day: and if we consider ourselves therein, we find the whole Ground in Heaven and in this world: and we see it well enough with Earthly Bodily Eyes, that it is true: we need no other Testimone, than the Great Book, Heaven and Earth, the Stars and Elements, together with the Sun, wherein we well know the similitude of the Deity.  
2. And yet a thousand times better, in ourselves, if we know and consider ourselves; for the Spirit giveth every thing its Name, as it standeth in the Birth in itself, and as it form them in the beginning, in the Creation, so it also formeth our Mouth, and as they are generated out of the Eternal Being, and are come to a substance, so the humane Word goeth also forth out from the Centre of the Spirit, in shape, property, and form, and it is no other, then that the Spirit maketh such a substance, as the Creation itself is, when it expresseth the form of the Creation.  
3. For it formeth the Word of the Name of a Thing, in the Mouth, as the Thing was in the Creation: And thereby we know that we are God's Children, and Generated of God: for as God from Eternity hath had the substance of this World in his Word, which he hath always spoken in his Wisdom; so we have 
d That substance, Essence, or thing.  it in our Word also, and we speak it forth in the Wonders of his Wisdom.  
4. For God is himself the 
e Eus Entium, Essentia Essentiarum. Substantia Substantiarum.  Being of all Beings, and we are as Gods in him, through whom he revealeth himself; we see that a Beast cannot express, [viz. it cannot give any thing its name according to its property] which is because it cometh not out from the Eternity as Man doth, it bleateth and barketh, as the form of the Out-birth of the four Elements is, and hath no higher Spirit than the Elements are, though their flitting senses [or perceptions] are from the 
f Or, Stars.  Constellations, which yet are dumb [or in articulate] and without 
g Or, Expression.  comprehension of any substance.  
5. Now therefore we will set before you the Ground of the Heavens, the Stars and Elements, fundamentally: that you may yet see what is Heavenly, and what is Earthly; what is Transitory and Mortal, and what is Eternal and Permanent. To which end only we have purposed to ourselves to write this Book; not to boast, of our high knowledge, which is in God, and is no worldly profit to us, but out of Love, in Christ, as a Servant, and Minister of Christ; To seek the lost Sheep of the House of the Israel of God.  
6. For the Lord, hath both the willing and the doing in his hands; we are able to do nothing; also our Earthly Reason understandeth nothing: we are yielded into our Mother's Boosom, and do as the Mother showeth us, we know not of any body else, we are not borne with it, from the wisdom of this world, neither do we understand it; but what is bestowed upon us, that we bestow again; and we have no other purpose herein, neither do we know to what end [we must write these high things], but merely what the Spirit showeth us, that we set down.  
7. And thus we labour in our Vineyard, into which the 
h Or, Father.  Master of the House hath put us, hoping also to eat of the pleasant sweet Grapes, which indeed we have very often received out of the Paradise of God. We will so speak as for [the use of] many, and yet we think we writ it but for ourselves, all which, is hidden in God: for the fiery driving will have it so, as if we did speak of and for Many; and yet I know nothing of it.  
8. Therefore if it shall happen to be read, let none account it for a work of outward Reason: for it hath proceeded from the Inward hidden Man, according to which this hand hath written, without respect of any person.  
9 And therefore we exhort the Reader, that he will enter into himself, and behold himself in the Inward Man, and then we shall be very sweet and acceptible to him, this we speak seriously and faithfully.  
10. When we consider ourselves rightly, in this 
i Or, description.  knowledge, we see clearly, that hitherto we have been locked up and led as it were blindfold, and it is even the Wise of this world, who have shut and barred us up in their Art and Reason, so that we must [be tied to] see with their Eyes, both in Philosophy and 
k Divinity.  Theology.  
11. And this Spirit, which hath so long led us captive, may well be called the Antichrist, I find no other Name in the Light of Nature, which I can call it by, but the Antichrist in Babel.  
12. Observe it well, and you shall see it riding, it shall rightly be showed to you, you need no spectacles, or 
l Or, University.  Academy [to see it withal]: It rideth over the whole world, in all Corners, Cities, Towns and Villages, over body and soul: and therefore the Angel in the Revelation biddeth us, Go out from it.  
13. It is so proud, that it rideth aloft over Heaven and Earth, yea over the Deity: it is [like] a 
m Or, Queen.  King riding over the Principle of this World, and over Hell. But whither wilt thou ride thou proud Woman? when this Principle breaketh, thou art then without God with all Devils. Why dost thou not stay here among the Children?  
14. O Adam! if thou hadst not mounted upon the proud Beast, thou hadst remained with the Children of God in Paradise: What doth it avail thee that thou ride in a strange Principle, over God? Were it not better for you to be in God? What availeth your astral wit, that you ride as your own God in Pride? you ride merely in Death, who will bring you out from thence, if you light not off from your Beast? There is none neither in Heaven nor in this world, that can bring you out from thence, but only a lowly simple slain Lamb, who hath not the wisdom of this world. How will you get out, when you ride upon a Dragon? The Lamb fleeth before thy Beast: it will not bring thee into its Pasture.  
15. If you Light off, and pull off your Dressing, and go in the form of a Child, to the Lamb, than you may catch it, it goeth willingly with you, if you play like a child with it in simplicity; you must not ride upon it: But if you [offer to] ride upon it, it fleeth from you, and you find not its Pasture, neither can you light off your Beast, it will not let you, it holdeth you fast, unless you hear the bleating [or voice] of the Lamb; at which the Beast trembleth, and falleth to the Ground, and then you may flee [or go out from Babel]. If you understand not this, you are held fast by the Beast, and you ride in Babel in the Confusion.  
16. My dear seeking and hungry Mind, if you would feign be released from the Beast; Consider what we here shall show you, we wiil not push with horns, and cast you with the Dragon into the Abyss, do but light off, and incline your ear to the voice of the Lamb, go forth from your outward Man, into the Inward Man, and so you shall come to your true Native Country, into Paradise.  
17. The desirous Seekers have found out many difficult things, and brought them to light, and always thought to find the Pearl of the Creation of this world, and it had been much nearer found, but that the Time of the seaventh Seal or Angel was not yet come, the six Angels must first found their Trumpets, and pour forth their Vials: therefore none should contemn 
n The former zealous Seekers.  another, for he knoweth not under what voice every one hath been: only that is 
o Done.  come to pass, which should 
p Be done.  come to pass.  
Yet every one hath been free [or at Liberty] to go out from the Seal: for the Sun of Righteousness hath shined, 
q From the Rising to the Setting.  from the East to the West: If any have immersed himself in the Darkness, God is not to be blamed for it.  
19 The Law of God, and also the Way to Life, is written in our Hearts: It lieth in no man's 
r Wit or skill.  supposition and knowing, nor in any Historical Opinion, but in a Good will and Welldoing. The will leadeth us to God, or to the Devil, it availeth not, whether thou hast the Name of a Christian, Salvation doth not consist therein.  
20. A Heathen and a Turk is as near to God, as thou, who art under the Name of Christ: if thou 
s Or, leadest a wicked life.  bringest forth a false ungodly Will in thy Deeds, thou art as much without God, as a Heathen that hath no desire nor will to God.  
21. And if a Turk seek God with Earnestness, though he walk in blindness, yet he is of the 
t Heap or Company.  Number of those that are children without understanding, and he reacheth to God, with the children, which do not yet know what they speak: for it lieth not in the knowing, but in the 
u Or, purpose, and resolution  Will.  
22. We are all blind concerning God; but if we put our earnest will into 
x God & Goodness.  God, and desire him, than we receive him into our will: so that we are borne in him in our Will. For by the will, this world was made, also our life and all our doing standeth in the will.  
23. Or do you suppose we speak without knowledge, and alone? [by ourselves?] No; the Book of the Revelation of Jesus Christ showeth us, that the innermost 
y Chor.  Court of the Temple shall be cast out and given to the Heathen, who know not the Name of Christ, but press with earnestness into God, and so they come to him ignorantly.  
24. And this is that which Esaiah saith; I am found of them that sought me not, neither did they inquire after me. For my Name, the 
z JEHOVA.  LORD, was not revealed unto them: and thus they are children, not in Name, but in Will: But when the Driver goeth away to his own place, than we live together as Children, with our Father Adam, (in Christ,) out of whose Loins, life, and spirit, we are all propagated, and begotten to life through Christ.  
25. Or dost thou boast of thy Calling, that thou art a Christian, or a Jew? Indeed let thy Conversation be accordingly, or else thou art but a Heathen in the Will and in the Deed. He that knoweth his Master's Will and doth it not, must receive many stripes.  
26. Or dost thou not know what Christ said concerning the two Sons; when the Father said to one of them, go and do such a thing, and he said he would, and the other said no: and the first went away and did it not; but the other that said no, went away and did it, and so performed the will of his Father; and the t'other that was under the Name of Obedience, [or who in word was obedient, or had the name to be so]; did it not.  
27. And we are all such, one and other, we bear the name of Christ, and are called Christians, and are within his Covenant: we have said yes, we will do it; but they that do it not, are unprofitable servants, and live without the will of the Father.  
28. But if the Turks (as also the Jews) do the Father's will, who say to Christ No, and know him not, who is now their Judge, to thrust them out from the will of the Father? Is not the Son the Heart of the Father? and than if they honour the Father, they lay hold also on his Heart: for without, or beyond his Heart, there is no God.  
29. Or dost thou suppose, that I 
a Or, encourage.  confirm them in their blindness, that they should go on as they do? No: I show thee thy blindness, O thou that bearest the name of Christ: and thou judgest others, and yet dost the same thing which thou judgest in others, and so thou wilfully bringest the judgement of God upon thyself.  
30. HE that saith, Love your enemies, do well to them that persecute you, doth not teach you to judge and despise, but he teacheth you the way of Meekness: you should be a Light to the world, that Heathens might see by your works that you are the Children of God.  
31. If we consider ourselves according to the true man, who is a true similitude and Image of God, than we find God in us, and ourselves without God. And the only remedy consisteth herein, that we enter again into ourselves, and enter into God, in our hidden Man. If we incline our wills in true earnest singleness, to God, than we go with Christ out of this world, out from the Stars and Elements, and enter into God; For in the will of Reason, we are children of the Stars and Elements, and the Spirit of this world ruleth over us.  
32. But if we go out from the will of this world, and enter into God; then the Spirit of God ruleth in us, and establisheth us for his children; and then also the Garland of Paradise is set upon the soul, and then it becometh a child without understanding as to this world, for it looseth the Master [or Ruler] of this world, who formerly ruled it and led it in Reason.  
33. O Man! Consider who leadeth and driveth thee; for Eternally without end, is very long: Temporal honour and Goods are but dross and dung in the sight of God: It all falleth into the Grave with thee, and cometh to nothing: but to be in the will of God, is Eternal Riches and honour: there, is no more care, but our Mother careth for us, in whose Boosom we live as children.  
34. Thy Temporal Honour is thy 
b Pitfall, Trappe, or Gin.  Snare, and thy Misery in Divine hope, [and confidence] is thy Garden of Roses: Patience is a precious herb; O how gloriously wilt thou be crowned; what is brighter than the Sun? and yet thou shalt be fare brighter; thou wilt obtain a Garland in Ternario Sancto [viz. in the Angelical World, in the Eternal Essentiality, before the Holy Trinity.]  
35. Or dost thou suppose again, that we speak historically? No, we speak, the very life, in our own knowledge [or Experience] not in an Opinion, from the mouth of another; but from our own Mouth: we see with our own Eyes; which we boast not of, for the Power is the Mothers; but we exhort thee, to enter into the Boosom of the Mother and learn also to see with thy own Eyes: so long as you suffer yourselves to be 
c Or, lulled asleep.  rocked in a Cradle, and desire the Eyes of others [which are strange Eyes in respect of your own,] you are blind. But if you rise up from the Cradle, and go to the Mother, than you shall see the Mother and her children.  
36. O how good it is to see with ones own Eyes. One that is blind, and seethe not the light of this world, is accounted as one that is asleep and dreameth: for he heareth of the Pomp of the World, but he knoweth it not: he apprehendeth it by hearsay, and many times thinketh it is better, or worse, than it is, because he seethe it not, and so imagineth it by that which is said; but he that seethe the light, he speaketh according to the Truth, for he apprehendeth the Thing as it is.  
37. So also say I, we are all asleep, in the outward Man, we lie in the Cradle, and suffer ourselves to be rocked asleep, by Reason; we see with the Eyes of the dissimulation of our Hypocrites, who hang Bells and Babies about our Ears and Cradles, that we may be lulled asleep, or at least play with their Babbles, that they may be Lords and Masters in the House.  
38. O Blind Reason! Rise up from thy Cradle: art thou not a Child of the Mother, and an heir to the Goods, and moreover a Child and Lord of the House: why sufferest thou thy servants thus to use thee? Christ saith; I am the Light of the World, he that followeth me, shall have the Light of the Eternal Life. He doth not direct us to the flattering Hypocrites Murtherours and Contenders; but only to himself: we should see (with the Inward Eyes) in his Light, and so we should see him, for he is the Light: when we see him, than we walk in the Light; He is the Morning Star, and is Generated in us, and riseth in us, and shineth in our bodily Darkness.  
39 O how great a Triumph is there in the soul, when he ariseth, than a Man seethe with his own Eyes, and knoweth that he is in a strange Lodging. Concerning which we will here write, what we see and know in the Light  
40. We are children of the Eternity: but this world is an out-birth out of the Eternal: and its palpability taketh its original in the Anger, the Eternal Nature is its Root, but that which is an Out-birth is corruptible, because it hath not been from Eternity: and it must all return into the Eternal Essence, [out of which it was borne.]  
41. The Stars are out of the Centre of Nature, they are the Essences of the Seven Forms of Nature, and from each form there goeth another [Form], all 
d Or, caused by the wrestling Wheel.  from the wrestling Wheel of Nature, and therefore they are so various and numberless in our account: Though indeed there is a certain number of them; whereby we know that they must enter again into the Ether.  
42. For in the Eternal Centre there is no Number, [or Measure] but it is the Omnipotence in the springing up without number; for that which cannot be numbered or comprehended, is not Eternal, it hath a beginning and end; But we know that the spirit and soul of Man hath no beginning & end, nor can it be numbered [or measured]: which we understand by the Constellations of the mind, from whence so many thoughts arise, which are numberless, for out of one Thought in a while, there may go forth many more, as many as the Stars in the Firmament; wherein we highly knows our Eternity, and do most highly rejoice, that we know it.  
43. 
e Or, observe us well, here.  Understand us aright: how this world is in the Ground and foundation of it. The Eternal Centre, and the Birth of Life, and the Substantiality is every where. If you make a small Circle, as small as a little, 
f As small as a Mite. Punctum or Atom.  Grain, [or kernel of Seed], there is the whole Birth of the Eternal Nature, and also the Number-Three in Ternario sancto, [contained] therein: but you include not, nor comprise the Eternal Nature, much less the Number-Three, but you comprehend the Out-birth of the Centre: the Eternal Nature is incomprehensible as God also is.  
44. when I take up any thing and carry it away, I do not carry away the Eternity, much less God: and yet the Eternity is in that very thing, but the thing is 
g Exgeneratum.  outborn, and stirreth not the Eternity; and that which is outborn comprehendeth not the Eternity, but the Eternity comprehendeth that which is outborn throughly without stirring, for the Eternity, as also the Deity, is in one place as well as in another, [every where]: for there is no place [in the Eternity,] but the out-birth maketh a place and room. Therefore God saith; I am A and O, the beginning and the End.  
45. This world maketh a beginning, and God in the Number-Three [not without it] is the beginning, and it also maketh an end, and that is the Eternity, and also God; For before [the time of] this world there was nothing but God from Eternity; and after this world, there will be nothing but God in Eternity: but the cause why we comprehend not this, is because there is no comprehensibility in God. For, where there is a Comprehensibility [as there is in the Trinity] there is beginning and end. And therefore we are shut up in darkness, that we might labour and manifest God; as we have mentioned to you, concerning the Seven Forms of Nature, what an Eternal labour there is therein, so that one form generateth another, till they are all brought to Light, and so the Eternal is manifest in a Threefold Form, which otherwise would not be known.  
46. And we declare unto you, that the Eternal Being, and also this world, is like Man; the Eternity generateth nothing but that which is like itself, for there is nothing in it, but is like it, and it is unchangeable, or else it would 
h Or, cease to be.  pass away, or it would come to be some other thing, and that cannot be.  
47. And as you find Man to be, just so is the Eternity: consider Man, in body and soul, in good and evil, in joy and sorrow, in light and darkness, in power and weakness, in life and death: All is in Man, both Heaven and Earth, Stars, and Elements: and also the Number-Three of the Deity, neither can there be any thing named that is not in Man; all Creatures, (both in this world, and in the Angelical world,) are in Man. All of us, together with the whole Essence of all Essences, are but one body, having many members, each member whereof is a Totall: and each member hath but one 
i Peculiar, singular, individual faculty or Office.  several work.  
48. O Man! seek thyself, and thou shalt find thyself. Behold! thy whole Man [consisteth of] Three Principles, one whereof is not without the other, one of them is not beside or above the other, but they are in one another as one, and they are but one thing; but according to the Creation they are Three.  
49. You will say, how can that be? Adam's soul was out of the Eternal will, out of the Centre of Nature, upon the Cross of the Number-Three, where light and darkness do part; understand, he was not a divided sparkle, as a piece of the whole, for he is no piece, but totally all, as there is a Totall in every 
k Point or A●●m.  Punctum.  
50. Now the Eternal Centre maketh the Eternal substantiality, (viz. the sinking down and springing up, whence the stirring of the Elements doth arise, as also penetration and multiplication, whereas there is only such a kind of Spirit) and the substantiality is the body, and a weakness, for its a sinking down, and the Spirit is the springing up.  
51. Now the Spirit created the Substantiality into an Image, like the Cross of the Number-Three, and breathed in the spirit of the Number-Three, viz. himself; and so the Image 
l Wa●● stood.  Existed: and then instantly out of the Substantiality of the Image sprung up the blossom of the Essences, which is called Paradise: and thus stood the Image in the Angelical World.  
52. And so there is nothing less in the Image, then in the Centre of Nature, viz. the original of sourness, wrathfulness, and of fire, also all the forms of Nature; whatsoever was seen from Eternity in the Wisdom, that was all in this Image, also the power to light and darkness, and the Wisdom stood in the light of the Image, wherein stand all the Eternal Wonders, even the Image of every Creature, in the sinking down of Death, and in the source [or property] of the paradisical Life.  
53. This we understand to be the Matrix of the Genetrix in the darkness; viz. that out of which Angels and Devils come to be, as is . This 
m Or, property.  source was wholly in the Image, for it was a whole similitude of the Eternal Being; as Moses writeth concerning it, that God made Man 
n According to, for, or to be, his Image.  his Image: so that it may be said, (if one did see Man standing in Paradise,) here is the whole Eternity manifested in an Image, to speak in a creaturely manner of it, and yet it is so truly and rightly in the understanding.  
54. Now as Lucifer by his flying out, in the source of the Fire, Imagined beyond the still meek Number-Three above the Cross in the Majesty, and so awakened to himself the Matrix of the Fire in himself, and kindled the Matrix of Nature; which kindling became corporeal; and was instantly together created by the Verbum Fiat: where also the second form of the Matrix, viz. the Meekness of the substantiality was kindled together with it, out of which, water came to be, which was 
o Or, created.  made an Heaven, (by which the fire was captivated) out of which the Stars were Generated; so you must understand also, that 
p Man.  the Image of God thus 
q Or, lusted.  Imagined after the awakened life, viz. after the awakened spirit of the Air, (indeed the Air was together breathed into him) but the 
r Man's spirit.  spirit of the Centre should overrule it, as the Holy Spirit over [ruleth] this world: for he should live in the 
s Or, virtue.  power of God, and be a Lord over the four Elements, but in the fall they became his Lord. And now if he would live in God, he must enter into himself again, and likewise leave the Old Body to the four Elements, (and must in himself, be borne in God.) And so he was instantly also captivated by the Air of the Out-birth, and then the Stars, Elements, Heaven, Hell, Death, and Life, wrought together in him.  
55. But seeing there is a Firmament created, between God and the Dominion of this world, by the Spirit of God; therefore man is composed of Three Parts, (viz. Three Principles; one, is the hidden Deity, which standeth in the Firmament of Heaven in itself as a Principle of its own; the second is the Dominion of this world, viz. the Stars and Elements; and the Third is the Abyss of the Image, and also the Abyss of this world, viz. the Wrath, or the Matrix of Nature, out of which All things are proceeded.  
56. And now the Image, viz. Man, is in the Midst, viz. between the Kingdom of God, and the Kingdom of Hell: between Love and Anger: and to which of these two Spirits he yields, it's [servant] he is.  
57 And though Man cast himself into the Anger, yet the Deity looseth nothing; for the first Breathing in, viz. the Spirit of God itself, hath its principle to itself, and is not touched by the Anger; just as the Number-Three, dwelleth in the midst of the Anger, and yet the Anger stirreth it not, nor knoweth it, therein is neither feeling nor seeing.  
58. For the Image stirreth the source of the Anger: and the first in-breathed Spirit, springeth up in the Image, in the fierceness of Pride; according as it hath built up itself in this [life] Time; and yet the first in-breathed Form looseth nothing. For that source [or property] is not in the Image; but it goeth back again into its Principle, with the Beauteous virgin of wisdom: and the Image of Man, cometh to be the Image of the Serpent.  
59 For as the Spirit is, so is the Body; and in what will the Spirit flieth, in such a form and source [or property] it figureth the body also.  
60. So we know now, that all cometh out of one only fountain, & that the palpable substance of this world hath had a beginning, and therefore it is also 
t A Death, or a deadly thing.  Mortal; for whatsoever is not from Eternity is mortal.  
61. But that the Image of Man might subsist, (which also hath a beginning as to the body) therefore God is become Man, and dwelleth again in the soul, and the soul attaineth again the first Image without this world, yet those only, who, with the Spirit of the Soul incline themselves to God: and here it may be said, We must be Borne a New, or be lost Eternally in Hell, and [thrust out] from God.  
62. Thus we say with [good] Ground: that the stairy Heaven, viz. the Third Principle of this world, was created also a Totall 
u Or, Corpus.  Body, having a 
x Or, Circumference.  Circumscription, and standeth 
y Or, upright.  just like the Centre of Nature; whatsoever thou seest in this Great Circumference, the same is also in the smallest 
z Or, Point.  Circle: and the whole Principle of this world outwardly, is only a manifestation and discovery of the Eternity in God. It hath its rising, 
a Form or subsistence.  station, and generating, like the Eternal Nature; and as the Eternal Nature doth always generate itself, and hath its original from Eternity to Eternity; just so is this visible Dominion of this world Generated and Created.  
63. For it hath a high round Circumference like a Circle, and there stand the 
b Or, fixed Stars.  Constellations: and after that, the Great Deep, which resembleth the Eternal Liberty of God: now the seven Planets are in the Deep, which resemble the seven Spirits of Nature, and the Stars [resemble the Effects or] Essences proceeding out of the Spirits of Nature: and the Sun is the middlemost of the Planets, which maketh the four quarters of the World, and it standeth in the Point, as in a 
c ✚  Cross, and resembleth the Heart of God: Its Lustre in the Deep resembleth the Majesty of God: where God dwelleth in himself, and is comprehended by nothing: and there is nothing of him seen but the Majesty, where the Centre of Nature is known in all Heavenly Images out of the Eternal.  
64. The Earth resembleth the sinking down of the Eternal Death in the Dark Matrix: and yet there is no Death therein, but a springing forth of the fierce Essences: and thus it resembleth a form in the Centre, and a peculiar selfe-Dominion, and is a figure [or Type] of Hell: as a hidden Dominion in the Darkness.  
65. And as the Earth in Comparison of the Upper Dominion, is counted as a Death; so the fierce Matrix of the Anger, is as a Death in comparison of God: and yet there is no Death in either, but an Eternal Life in a twofold source, [or property; viz. the Life in Eternal Joy, and the Life in Eternal Torment].  
66. And now we see that the Sun maketh the Great Deep, above the Earth, lovely, friendly, pleasant, and delightful; or else there would be no other [Rule, influence, or] Dominion, in the Deep, then is in the Earth: for if the Sun should 
d As when a Candle goeth out.  go out, there would be an Eternal Darkness, and the fierce sour astringency would make all hard, rough, and harsh, and there would be an Eternal Coldness. And although every thing did move together like a wheel, yet there would be nothing seen but a flash of fire.  
67. Thus we give you to understand concerning the Abyss of Hell, that it is in this world: and the Sun only is the cause of the Waters, which are the Heaven in the Deep Moreover by the Sun, the Heart of God may be understood, out of which the Light of the Majesty shineth: for the whole Centre of the Eternity would be dark, if the light from the Heart of God did not shine therein.  
68 But it is not so with the Heart of God, as with the Sun, that it should be a Globe standing in one place only: no, it hath no Circumscription [Circumference] or Place; also it hath no beginning, and yet it is like a round Globe, yet not a round Circle, but it is as it were parted [divided] or 
e Or, Pertuse.  open; for it is as a Round 
f  round cross-wheel  Crosse-Wheele, like a whole Rainbow, which yet appeareth as it were parted.  
69. For the whole Cross is its parting, and yet it is whole; but the Centre of Nature (viz. the Word of the Lord, Verbum Domini, the Word of the Father, is there the Centre of the Cross. The Cross every where signifieth the Number-Three: where then beneath, blue appeareth, which signifieth the substantiality, in the middle appeareth Red, which signifieth the Father in the Glance of Fire, 
g Text under.  next which appeareth Yellow, which signifieth the Light and Lustre of the Majesty of God the Son; and the 
h Or, Purple.  Dusky Browne, with the mixture of all Forms, signifieth the other Kingdom, of Darkness, in the Fire, in which Lucifer did 
i Fly out.  soar aloft above God, and did not lay hold on the Majesty and Heart of God.  
70. And upon such a Bow will Christ the Son of Man appear at the last judgement; for so he sitteth in the Majesty of the Number-Three in Ternario sancto: understand the Angelical world [in the Eternal Substantiality] and Paradise.  
71. Thus know, that all this is not divided, nor is it thus in one place alone, but this Form [or manner] appeareth in its Principle Every where. If thou conceivest a small minute Circle, as small as a Grain of Mustardseed, yet the Heart of God is wholly and perfectly therein: and if thou art borne in God, then there is, in thyself, (in the Circle of thy Life) the whole Heart of God undivided: and the Son of Man (Christ) sitteth thus (in the Circle of thy life, upon the Rainbow in Ternario Sancto) at the Right hand of God: and thus thou art his child, whom he hath regenerated in him [in Christ]: as also Christ's Member and Body, wherein he dwelleth; his Brother, his Flesh and Spirit; and a Child of God the Father in him; God in thee, and thou in God: Power, Might, Majesty, Heaven, Paradise, Element, Stars, and Earth, all is thine. Thou art (in Christ) 
k Or, above.  over Hell and Devils.  
72. But in this world, with thy Earthly Life, thou art under Heaven, Stars, and Elements, also under Hell and Devils, all Ruleth in thee, and over thee.  
73. Therefore consider thyself, and go forth [from thyself]: it is of high concernment, we speak what we know, and what we must speak, for we ought not to speak otherwise of the Eternity, unless we should speak as if it had a beginning, whereas there is none in the Eternity.  
74. Nor do not think that Mankind hath such a beginning, as we must say of ourselves, according to the Creation: no, the Image hath appeared in God from Eternity in the virgin of wisdom; but not in substance [or distinction;] it was no Woman nor Man, but it was Both; as Adam was both, before Eve was, which [divided distinction] signifieth the Earthly, and also the Bestial Man; for nothing subsisteth in Eternity, unless it have been from Eternity.  
75. O ye children of God, open the eyes of your Inward Man, and see rightly; If you be new borne in God, than you put on that very Eternal Image, and the Man Christ is 
l Or, Incarnate.  become Man in that very Image, viz. in the Eternal Virgin; for no mortal virgin is pure, and he was conceived by the Holy Spirit in a pure virgin, and in respect of our soul which he should assume, he is also [become Man] in the mortal virgin: for Mary had all the Three Principles in her: and the Image of the Eternal virgin consisted in the Divine and Eternal substantiality; it was indeed without substance, but in the Man Christ, it came to be a substance.  
76. We do not say concerning the Outward virgin Mary, that she was not the Daughter of Joachim and Anna; as the Ancients have Erred, to whom the Light of God hath not so shined, because, they sought their own profit therein.  
77. For Mary was begotten of the Seed of Joachim and Anna, like other Persons, but she was the blessed among Women: in her, the Eternal virgin in Ternario sancto, which was from Eternity, discovered itself: not that it entered into her from without, no Sir, it is clean otherwise. Here God and Man became one again: what Adam lost, was here revived again; understand it right; The Word of the Lord, Verbum Domini, the Word of the Father on the Cross, came into Mary, understand into the Earthly Mary.  
78. Now, where the Word is, there is [also] the virgin [or Wisdom of God] for the Word is in the Wisdom: and the one is not without the other, or else the Eternity would be divided.  
79. And now when the Word in Mary, in her flesh and blood, entered into her Matrix, than the Fiat was in the Matrix, but it did not in one moment create a complete Earthly Man, nor a Heavenly neither; but it began the Incarnation [or becoming Man]: for the Divine Nature is neither augmented nor diminished, but is always complete.  
80. But know this, that the Eternal virgin that was without substance, gave in itself together with the becoming Man [or Incarnation], and the true soul of Christ was out of mary's Essences, conceived in the Eternal virgin: and in the Eternal virgin, God became Man, and so the Eternal virgin came into substantiality, for it got the humane soul into it. Thus the humane soul of Christ stood in the Earthly Essences, as also, in the virgin of the Eternal Wisdom in Ternario Sancto, in the Trinity of God: for the Word of the Lord was in 
m Or, her, the Virgin.  it, and God and Man became one Person.  
81. In this Person [which was God and Man] were all the Three Principles open, undivided; the virgin in Ternario Sancto giveth the Heavenly Body, and Mary the Earthly [Body]: and the Word was in the Centre upon the Cross, in the Number-Three; whereas we say that the Word is become Flesh, and it is so.  
82. Behold! the virgin of Eternity hath no Flesh, nor hath had none from Eternity, (except in Adam before the Fall, which afterwards came to be Earthly) but it took humane flesh upon it: understand [it thus,] the Word together with the whole Deity was in the virgin: For without the Word there were no understanding in the Eternal Virgin.  
83. For the Spirit of God was in the Word, and he was the understanding, but the Word was as a Heavenly Figure, a figure of the Number-Three; but not in the working; as indeed the Flesh worketh not, but the Spirit in the Flesh [worketh.]  
84. And the Living Word which dwelleth in the Eternal virgin, attracteth to it the Flesh of Mary, understand it thus, the Word attracted the Flesh, (viz. the Essences [or faculties] out of the Body of Mary) into the Eternal Virgin: and so in Nine Months, there was a complete Man, with soul, spirit, and Flesh.  
85. And thus the perished soul of Adam in the Body of Mary was again set in the Eternal Humanity, for the Word dwelled in Christ's flesh, and assumed the soul in him.  
86. Not that the soul and the Word is one and the same 
n Being or Thing.  Substance; No, the soul is out of the Centre of Nature, generated out of the Essences, and it belongeth to the body: for it goeth forth from the Essences of the Body, and it attracteth Corporeity to it: But the Word is out of the Centre of the Majesty, and attracteth Majesty to it.  
87. The Word is without substance, and the soul is out of the substance, it is the Spirit of the substance, out of the Centre of the Father; or else it could not in Adam have gone forth from the Word; not that the Word and the soul stand one by another, like two Persons; no, the Word penetrateth through the soul: and out of the Word, the Majesty shineth, viz. the Light of Life: And the soul is free of itself, for it is a Creature.  
88 I give you an Earthly similitude of this. Behold a bright flaming piece of Iron, which of itself is dark and black, and the fire so penetrateth and shineth through the Iron that it giveth Light. Now the Iron doth not cease to be; it is Iron still: and the source [or property] of the Fire retaineth its own propriety: it doth not take the Iron into it, but it penetrateth [and shineth] through the Iron; and it is Iron then as well as before, free in itself: and so also is the source [or property] of the Fire: in such a manner is the soul set in the Deity: the Deity penetrateth through the soul, and dwelleth in the soul, yet the soul doth not comprehend the Deity, but the Deity comprehendeth the soul, but doth not alter it [from being a soul] but only giveth it the Divine source [or property] of the Majesty.  
89. And so if the soul incline itself to the Divine source [or property] then it stayeth in the Majesty of God, for the source [or property] betokeneth the Word, and the Glance [betokeneth] the Majesty: and that which proceedeth from the source [or property] as heat out of the fire, that betokeneth the Holy Spirit.  
90. But now if the flaming Iron, be cast, or fall into the water, than the property of the fire, the Glance and the heat which proceedeth from it, is all quenched together; thus it is also with Adam: he cast himself out from the Majesty of God (with his will), into the Spirit of this world: and so he went from God.  
91. Not that God 
o Or, was extinguished.  went out in him, like the flaming of the Iron: no, that cannot be; 
p The Glance, Lustre, or Majesty.  It shineth Eternally: God continueth in his Principle, and Adam went out from it: if Adam's will had continued in God, he should have continued the child of God, and God would have continued in his will, and so the Majesty would have shined through the will.  
92. But he went out from the will of God, into this world, and so was captivated by the World, Death, Devils, and Hell, and they dwelled in Adam.  
93. Adam was in this world: dwelling in the Elements, and God breathed the Air also into his Nostrils: but he should not have put his will into it, to eat of Earthly fruit, which maketh earthly flesh. That was his Fall, that he did Eat Earthly Fruit; and therefore his Essences also became Earthly: and the soul became captivated by the Earthly Dominion.  
94. And there the Word of the Lord said to the soul, Adam, where art thou? and his body did hid itself; so very much ashamed was the poor soul: and Adam said I am naked; the precious heavenly virgin (which he was clothed withal) was lost, as also, the Light of the Majesty; and Adam was without the Word.  
95. O how terrible is it to those that understand it, the soul trembleth at it, and it may well be afraid of this captivity, when the poor soul must be captivated by the Devil, and must swim in [the Lake of] God's Anger. And this is the cause why God became Man, that he might bring us again in Ternarium Sanctum, into the Angelical world.  
96. And as we are all with Adam, gone out from God; for we have all Adam's soul and flesh, so God hath regenerated us all in Christ, and in Christ, the divine Kingdom standeth open, every one that will may enter in, whosoever putteth his will away from himself; and putteth it into Christ, and letteth all worldly Reason go, though it have never so fair a Lustre; shall be regenerated in Christ: and his soul attaineth the Eternal Flesh again, in which God became Man, an incomprehensible Flesh, of Eternal substantialitie.  
97. The old Adamicall 
q Or, Mortal Flesh.  flesh of Death, cometh not to be heavenly flesh: no, it belongeth to the Earth, to Death; but the Eternal Flesh is hidden in the Old Earthly Man, and it is in the Old Man, as the Fire in the Iron, or as the Gold in the [dark] Stone.  
98. This is the Noble Precious Stone, (Lapis Philosophorum) the Philosopher's Stone, which the Magis [or Wisemen] do find, which tinctureth Nature, and Generateth a New son in the Old. He who findeth that, esteemeth more highly of it, then of this [Outward] World. For the Son is many thousand times Greater than the Father.  
99 O thou bright Crown of Pearl, art thou not brighter than the Son! there is nothing like thee; thou art so very manifest, and yet so very secret, that among many thousand in this world, thou art scarce rightly known of any one; and yet thou art carried [about] in ●any that k●●w thee not.  
100 Christ saith; Seek and thou shalt find. 
r The Noble Stone.  It will be sought for, a lazy Person findeth it not, and though he carrieth it about with him, yet he knoweth it not. To whomsoever it revealeth itself, he hath all joy therein; for there is no end of its virtue [or Glory]: he that hath it, doth not give it away: and if he doth impart it to any, yet it is not profitable to him, that is lazy; for he diveth not into its virtue, to learn that.  
101. But the seeker, findeth the Stone and its virtue and benefit together, and when he findeth it, and knoweth that he is certain of it: there is greater joy in him then the world is able to apprehend, which no pen can describe, nor no tongue express, in an Adamicall manner.  
102. It is accounted the Meanest of all Stones in the Adamicall eyes, and is trodden underfoot, for it affordeth no lustre to the fight, if a man light upon it, he casteth it away as an unprofitable thing, none inquire after it, though it be so very much sought for in this world. There is none on Earth but desireth it. All the Great ones and the Wise seek it: Indeed they find one, and think it is the right: but they miss of it: they ascribe power and virtue to it: and think they have it and will keep it: but it is not that: it needeth no virtue to be ascribed to it. All virtue lieth hidden in it.  
103. He who hath it, and knoweth it, if he seek, he may find all things whatsoever are in Heaven and in Earth. It is the Stone which is rejected of the Builders, and is the Chief corner Stone; upon whatsoever it falleth it grindeth it to powder, and kindleth a fire therein. All 
s High Schools or Academies.  Universities seek it, but find it not by their seeking; sometime it is found by one that seeketh it rightly. But others [that seek it in self, and for their own Gain] despise it, and cast it away, and so it remaineth hidden still.   

The Seventh Chapter.  
1. IT doth most of all concern us Men, in this world, to seek that which is lost. And therefore if we would seek, we must not seek without ourselves, we need no flattering Hypocrites, nor such as tickle our ears, to comfort us, and promise us many Golden Mountains, if we will but run after them, and make much of them, and reverence them.  
2. If I should sit and hear Sermon preached all my 〈◊〉 long, and did hear them always preach of the Kingdom of Heaven and the New Birth, with their singing and Repetitions, and stay there and go no further, I should be never the near: If a stone be cast into the water, and then taken out again, it is a hard stone as it was before, and retaineth its 
a Form, Condition, or Nature.  quality: But if it be cast into the fire, than it getteth another 
a Form, Condition, or Nature.  quality in itself; so also thou O Man, though thou runnest to Church, and wouldst seem to be a Minister of Christ, that is not enough; if you rest there, you are never the better.  
3. Also, it is not enough, that you learn all Books, to rehearse them without Book, and did yearly and daily read all Writings, and could say the whole Bible without book, yet you are not a hair's breadth the better in the sight of God, than a keeper of swine, who all that while did nothing but feed the swine: or then a poor Prisoner in a dark Dungeon, who all that while hath not seen the Daylight.  
4. Talking availeth nothing; nor that you know how to speak much of God, and despisest the simple, as the flattering Hypocrites upon the Antichristian Beast, do, who forbidden the Light to them that see, as hath been done to this hand. But it is as Christ saith; Except you turn, and become as one of these Children, you shall not see the Kingdom of Heaven in Eternity: you must be borne anew, if you would see the Kingdom of God: that is the right means.  
5. There needs no Art or Eloquence about it, you need neither books nor cunning: a Shepherd is as fit for it as a learned Doctor, and very much fit: for he goeth forth from his own Reason into the 
b Barmhertzigkeit the mercifulness.  Mercy of God, he hath no great, wise [or deep] Reason, therefore he doth not go to that for Counsel, but he goeth simply with the Poor Publican, into the Temple of Christ: whereas on the contrary, the high and learned, first set the 
c As a pair of Spectacles.  University before their eyes, and study first with what Opinion he will enter into the Temple of Christ: he first sets men's Opinions before him, and will seek God in this or that Opinion: One in the 
d Papists.  Pope's Opinion, another in 
e Lutherans.  Luther's, a third in 
f Calvinists.  calvin's, a fourth in 
g Schwenkfeldians.  Schwenkfelds, etc. there is no end of Opinions.  
6. And thus the poor soul stayeth without the Temple of Christ, standing in doubt: it knocketh and seeketh, and continually doubteth that it is not in the right way.  
7. O thou poor confounded soul in Babel, what dost thou do? leave off all Opinions, by what name soever they are called, in this world, they are all no other than the contention of Reason: the New-Birth and the Noble Stone is to be found in no contention, neither in any Wisdom of Reason: you must forsake all in this world (let it be as Glistering as it will) and enter into yourself, and only gather all your sins (which have captivated you) together on a heap, and cast them into the Mercy of God, and fly to God, and pray to him for forgiveness, and the Illumination of his Spirit: there needs no long disputing, but earnestness, and then Heaven must break asunder, and Hell tremble; it comes just so to pass; you must set aside all your sins, and Reason, and whatsoever cometh in the way, and resolve, that you will not let him go, except he bless you, as Jacob wrestled with God the whole night:  
8. Though thy 
h Or, Mind.  Conscience should say, no, God will have none of thee; yet do thou say, I will have him, I will not leave him, till I am carried to my Grave: Let my will be as thy will O Lord, I will as thou wilt: and though all the Devils encompassed thee round about, and should say; Hold, it is enough at once; thou must say; no, my 
i Thought and ●●●p●se●.  mind and will, shall not departed from God, they shall be Eternally in God: his Love is Greater than all my sins: although thou Devil, and thou world, have the Mortal Body in your Prison, yet I haven my Saviour and Regenerator in my soul; He will give me a heavenly Body, which will remain Eternally.  
9 Try this, and thou shalt find Wonders, thou shalt soon get one in thee, who will help thee wrestle, fight and pray: And though thou canst not use many words, it is no matter, though you can say no more than the Publican: O God, be merciful to me, a sinner; When thy Will and all thy Reason is once placed upon God, with a Resolution not to leave him though body and soul should be broken asunder, than thou holdest God [fast] and breakest through Death, Hell, and Heaven, and goest into the Temple of JESUS CHRIST, in spite of all the Opposition of the Devil: the Anger of God cannot withhold thee, how great and powerful soever it is in thee; and though body and soul did burn in the Anger, and stood in the midst of Hell, with all the Devils; yet thou wouldst break forth, and come into the Temple of Christ; and there thou wouldst get the Garland of Pearl, adorned with the Noble and highly Precious Stone, That Lapis 
k Sive, Philosophorum.  Philoch-Angularis, The Chief Corner Stone.  
10. But you must know; that the Kingdom of Heaven is thus sown in thee, and is small as a Grain of Mustardseed, yet thou hast great joy with this Angelical Garland; but look to it, and set it not upon the Old Adam, else it will go with thee as it did with Adam; keep what thou hast; necessity or want is an evil Guest.  
11. At length a young Plant groweth to be a Tree, if it stand in good Ground, but many a rough and cold wind bloweth upon a young Plant, before it come to be a Tree, it is unsteady: Thou must be brought before the Tree of Temptation, and also into the Wilderness of Contempt and Scorn in this world, if thou dost not hold out, thou hast nothing: if thou rootest up thy Plant, thou dost as Adam did, thou wilt more hardly set it again, then at first, and yet it groweth in the 
l Or, The paradisical Essence.  valley of Roses, hidden to the Old Adam.  
12. For it was a long time from Adam till the humanity of Christ, in which [time] the Tree of Pearl grew hidden under the veil of Moses, and yet in its time it came forth as a Tree with fair fruits.  
13. Therefore, if thou hast fallen, and hast lost the fair Garland; do not despair, seek, knock, and come again, do as thou didst at first, and then thou wilt find by Experience, from what Spirit this Pen and Hand hath written: thou wilt afterward get a Tree instead of thy Plant: and then thou wilt say, is my Plant, during my sleep, become a Tree? Then you will begin to know the 
m The Stone of the Wise men.  Philosopher's Stone; observe it.  

The Gates of the firmamental Heaven, with the Stars and Elements.  
Also of the Threefold Life of Man. The Noble Stone rightly brought forth into the Light, Spiritually, for the Magis, [or those that are wise.]  
14. If we will speak of the Noble Stone, and bring it forth into the Light to be known; we must first show the Darkness and deformity of the Stone, which hindereth that it is not known. For since we know that the Noble Stone lieth hidden in this world, and may be had every where, and yet is not known, we should therefore seek to know the cause why it is so hidden.  
15. Reason saith, if this [outward] world be so dangerous for Man, why hath God set him therein, or why hath he created it? And thus he judgeth also concerning the Devil: [saying] why hath not God turned the Devil into Nothing again since his fall?  
16. Yes beloved Reason, thou hast found the Stone, and with it thou buildest a house of Stone to dwell in. The Noble Stone lieth in the Eternity: that which is eternal breaketh not, but that which hath a beginning breaketh: The Devils are Eternal, and therefore they break not; they were not in the 
n Or, Condition.  form of a spirit from Eternity, but their Essences are Eternal.  
17. And they have put their will into their Essences, and their will is eternal: as the Centre of Nature, [viz.] of the stern Matrix is Eternal, into which their will is entered; so now they are Eternal Spirits therein [viz. in the stern Matrix]: also they are as a Lookingglass for the other Angels, and for the souls of Men.  
18. But that God should cast away the Third Principle [that is, the Created World] for Man's sake, and put it into its Ether before the accomplishment of its Time, that cannot be; for the Wonders that were foreseen from Eternity in the Wisdom without Substance, they must come to have a substance, and so in time must the forms of Nature also.  
19 For God is Threefold in Persons, and would also move himself Three Times, according to the property of each Person, and no more at all in Eternity.  
20. First, the Centre of the Father's Nature, moved itself to the Creation of Angels, and further of this World.  
21. Secondly, The Son's Nature, moved itself; where the Heart of God became Man, which shall never be done more in Eternity: and where it is now done, [viz. where men become united with the Heart of God, as branches on their vine] it is done by that only (Man) who is God, through many, and in many.  
22. And Thirdly, The Holy Ghost's Nature will move itself at the End of the World, when the World shall enter into its Ether again, and the Dead shall rise again: Where the Holy Ghost will be the Mover, and will set the Great Wonders (which shall have been done in this world), all in the Eternal Substantiality, to the glory and manifestation of God's deeds of Wonder, and to the Joy of the Creatures, [viz. Angels and Men.] He will be the Eternal Mover of the Creatures, (viz. Angels and Men) for through him Paradise springeth up again, which we here have lost. Thus you must know, that the great Wonders of this World which must have been done, and must pass away, lie in our way.  
23. This world is a great Wonder: but it would not have been known in the Wisdom of God by the Angels: and therefore the Father's Nature moved itself to the Creation of a 
o Being, Essence, or Substance.  Being, that the Great Wonders might be manifested; and then [when they shall all once be manifested and become substantial] it will be known in Eternity, by Angels and Men, what power and virtue every thing hath had  
24. Also the Image of the Number Three, [or Trinity] (viz. the Eternal Virgin, which stood in Ternario sancto, in the Eternal Wisdom, in the Substantiality, as a Figure), 
p Or, Can not.  should not have been known in Eternity by the Angels, if the Heart of God had not become Man; there the Angels saw the 
q Glance, Lustre, or brightness.  Glory of the Majesty in a living Image, wherein the whole Trinity was included.  
25. So also the Centre of Nature should not in Eternity have been manifested to the Angels, much less the 
r Rule, or Dominion.  Government of the Holy Ghost, if this World, with the Stars and Elements had not been Created; but so [by this means] the Angels (and we Men also) know the Eternal Being, and all forms, 
s Or, in.  by this [created] world; and therefore God hath placed the Image of the Number Three, (viz. Man) in this world, that he should open all Wonders, and know the Eternal God.  
26. But the Image doted on it, and put its Imagination into it, as Lucifer did into the wrathful Matrix of Nature, and so it was also captivated: for Adam was to he a Lord over the Stars and Elements, nothing should 
t To stop or hinder.  touch him, he had power over them all, he could have removed Mountains with a word, he was Lord over 
u △  Fire, 
x 🜁  Aire, 
y 🜄  Water, and 
z ♁  Earth.  
27. For there was no death in him, the light shone in him; he was in Paradise, paradisical fruit grew for him, he was one [single] Man, and not two, he was the Man, and also the Woman, and he should have propagated an Angelical Kingdom out of himself, and that was possible. For he had no such flesh and blood as after the Fall, whereof he was ashamed before the Majesty of God: he had flesh and blood, that was heavenly, his Essences [or faculties] were holy: he could bring forth out of himself (without rending of his body) an Image like himself.  
28. For he was a Virgin, without the feminine form, after the Form of the Eternal [Sophia] with a pure modest mind, and chaste, without the least desire of lust: his desire was only to have his like out of himself; he placed his will upon himself, and in him was God: so his will and God, and God in him, and he in Paradise.  
29. But he saw in himself, two 
a Nature's conditions or qualities.  forms of the Divine Being: one without himself belonging to this world, and the other within him belonging to the paradisical world, which he also had with full satisfaction to himself [as his Own] and therefore came the Commandment and said; Eat not of the mixed fruit (Good and Evil) else ye shall die. But he 
b Or, set his Imagination.  Imagined so long till he was captivated: he still thought he would eat of both, [viz. of the paradisical and of the forbidden fruit], and so live for ever; and so he continued forty Days, as the second Adam in the Wilderness was [so long] tempted: and Moses was [so long] upon the Mount, where Israel was tempted, to try if it were possible to live in the obedience and will of the Father: and so long he went on till he sunk down into a sleep.  
30. For Moses saith, God suffered a deep sleep to fall on him; and than God saw that it was not possible for him. [to continue in perfect obedience;] (for the Lust had captivated him) and so he suffered him to fall into a sleep, (which signifieth Death) where the Woman was made out of him; and the Spirit of this world form Adam into a Man (such a one as we are at this day) and Eve into a Woman: which when they awakened they saw not: for they were yet in Paradise till they had eaten the Earthly fruit; and then the Spirit of this world took the soul captive; and its Essences became instantly Earthly, and its flesh and blood Bestial, at which they were ashamed, and took notice of their Bestial form in their Masculine, and Feminine Members.  
31. And so they were driven out of Paradise; and the Word of the Lord, Verbum Domini, (with a Promise of a Treader upon the Serpent,) set itself in the Light of their Life, (which before dwelled and ruled in him [viz. in Adam]) that remained now in its own Principle, and the Image remained in the Outward Principle, and was captivated by the Spirit of the Stars and Elements: the Regiment [or Rule and Dominion] of this world dwelled now in these Persons, and they became Earthly.  
32. Whereupon God cursed the Earth also for Man's sake, so that no paradisical fruit grew any more. All was gone save only the Grace and Mercy of God, which was still left; for they now stood (as to the Ground of the world) in the Abyss of Hell with all Devils, and they lived in weakness, as we do now at this day.  
33. They begat their Children in two Kingdoms [viz. in the Kingdom of Wrath, and in the Kingdom of Love] for the Anger of God had taken hold of them, and desired to show its wonders in them: so also the Treader upon the Serpent had taken hold of them in the Light of Life, and desired also to show its wonders in them.  
34. So there was strife and disquietness, as may be discerned by their Children: the first that was borne of Woman, became a wicked Murderer, and strove to suppress the Kingdom of God; and the second was a holy virtuous Man: In brief, you see this throughout the Holy Scripture, especially by Cain and Abel, by Isaac and Ishmael, also by Esau and Jacob, who while they were yet in their Mother's womb, strove 
c Or, about.  for the Kingdom of God, and 
c Or, about.  for the Kingdom of Hell, and therefore said God; Jacob have I loved, and Esau have I hated.  
35. And from hence arose the Predestination or Election of the Children that cleave to him; the other, make but a mockery and scorn of that which is spoken concerning the Kingdom of God and the Kingdom of Heaven, and they find not the Precious Stone of the Philosophers; for they seek it not rightly. They are mere. Hypocrites [such as make a show of Holiness] like the Devil in the form of an Angel.  
36. But Abel, Isaac and Jacob, found it indeed. Jacob wrestled for it a whole Night, and Isaac carried, the fuel for the fire, [to burn] himself [with], and readily yielded that the darkness and dross, of his Stone, should be burnt away: for he had attained the [Noble] Stone, in his Mother's womb. Look upon the King and Prophet David, what he did with that Stone, how dear he loved it. For he said; Though body and soul should be broken in sunder, yet thou art the desire of my Heart, and my 
d Or, salvation.  Portion.  
37. Look upon Solomon, in his Great and wonderful Wisdom; who knew the [Nature and] property of all Living Creatures and Plants, which he learned in no 
e Or, University.  Academy: he understood it only by the Precious Stone which he had in his Heart.  
38. Look upon Moses, what Miracles he did by this Stone: Look opon the Prophet Eliah, who shut Heaven, for three years and six months: He brought forth fire in the Anger of God, so that it devoured an hundred Men.  
39 Look upon all Prophets, what Miracles they wrought with it, they knew Things to come in the virtue of this Stone: they healed the Sick, and raised the Dead.  
40. And this Stone, is CHRIST the Son of the Living God, which discovereth itself in all those that seek and find it: what an admirable example have we in the Apostles (who were but simple unlearned Laymen) how they went about with this Scone, in Power and doing Miracles, and so did all their 
f Or, followers.  Successors.  
41. O how eagerly have the rational Wise men, of the Schools of this world, persecuted it at all times, and at this very day: they have a Glistering Stone, with a pleasant 
g Or, shell.  outside, or sound, and they think it is the right [Stone]: they spread themselves abroad upon it, and boast themselves of it: and would be honoured for it as Gods.  
42. But their Stone, is only a 
h Mawerstein, a wall stone.  Stone belonging to the wall of the great building of this world, in which [building] the seven Seals accomplish their Wonders, and under which the seven Spirits of the Anger of God, pour forth their Vials of wrath and abominations.  
43. For we are with Adam shut up in the Anger, which holdeth us captive: and yet the Grace also is presented towards us, and that desireth to have us also, and so there is a hard strife in us. This you may see in the Writings of Moses, in that, God commanded, that all the firstborn of the Males should be 
i Or, sacrificed.  offered to him.  
44. But ye see the vehement opposition of his Anger; how it hath penetrated [and prevailed], and many times taken away the first Birth; as may be seen by Cain and Abel; by Esau and Jacob, also by the Children of Jacob, and throughout the whole Scripture, that the Stone would rest, not upon the first Adam, but upon the second.  
45. We have a great Example in the Children of Jesse; when the 
k Samuel.  Prophet thought the Eldest should be King, yet the Election fell upon the youngest, because he had that Stone.  
46. This Election was not thus from Eternity in God: for Adam was Good and Perfect, also Pure, but he yielded himself to be overcome. For the Anger stood in the Abyss, and was covered with the Principle of this world.  
47. And know, that the Tree of Adam's Tempting in Paradise, (which yet stood only in the Abyss) grew out of the source of the Anger: and Adam was tempted, to try whether he would with his will cleave to God.  
48. Nothing compelled Eve to eat of it, but her lust, which the Devil in the Anger 
l Awakened or stirred up in her.  brought into her: If she had turned away her Eyes from the Devil and the Serpent, she had continued in Paradise: had she not a Command [not to eat]? but when she followed the Devil, and would be skilful, she became foolish.  
49. And so if befalleth us at this Day we are captivated by the Abyss of the Anger; and so the Devil sets before us the 
m Or, Glory, or seeming holy Lustre.  flattering Hypocrisy and Bravery of this world; viz. Stateliness, Arts, and Riches, at which we by't, [as a fish at the bait which the angle is covered with, and so is catcht and pulled out from its livelihood] and so we also are driven out of Paradise, and lose the Noble Stone.  
50. Christ hath instituted Baptism, as a 
n Or, Laver.  Bath, to wash away the Anger, and hath put into us the 
o Our Talon.  Noble Stone, viz. the water of Eternal Life, for an 
p Paten-Gelde.  Earnest-Penny, so that instantly in our Childhood we might be able to 
q Or, get out.  escape the Wrath  
51. But the Serpent presents itself to us [as he did to Eve] so that we Imagine after [or set our Mind upon] the Tree of Temptation, as we see by experience, that as soon as young Children grow up a little, they creep up in Pride and flattering hypocritical arrogancy, and set the paradisical Garland [viz. the blossom of their youth] upon the head of the Serpent; and thus the Serpent playeth with them, and teacheth them all manner of 
r Untowardness, waggery, and perverseness.  wantonness, and leadeth them out of Paradise into this world, into bruvery and pride, which require covetousness and deceit to maintain them.  
52. And then the Noble Stone cometh to be contemned: if they see a Man who carrieth that Stone in him, he must be a fool with them, which is, because they have the wit and suttlety of the Serpent, and he that hath the Stone is simple without wit and cunning, like a child; their 
s Or, Part, or employment.  Play in this world they act, in care, sorrow, want, contempt and misery: but it is written; They pass away, weeping and sorrowful, but they carry Noble seed with them, [or their Employment is sowing in Tears, but they shall reap in Joy.] Eternal Joy is fare better, than a momentary 
t Lust.  Pleasure of the Eye, and after that Eternal Lamentation.  
53. Seeing then we know and fundamentally understand, that we lie thus captivated in a close Prison, therefore we will reveal that Ground and the Prison also, to try whether any will take notice what condition they are in.  
54. We will not relate a History, but speak what we know in ourselves, in soul and body, also what we see in the ground or foundation of the World, from our 
u Aliter, Eternal.  own Light which we have from Grace: we will speak from that, and not from a 
x Or, Opinion.  supposition, as doubting whether it be true or no.  
55. They say, that which the Eyes see, the Heart believeth, it is good to see with our own Eyes: but he that seethe with the eyes of another, [or he that depends upon another's words] is always in doubt, whether the Spirit be true or false.  
56. Therefore it is good to have the Noble Stone [which Abraham, Moses, the Prophets and Apostles had], that giveth assurance, and pointeth at the false 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magus.  Magos, such as are Magis, in the History only, which they strut about withal, in state like a whore, that would be accounted a Maid, and yet is big with child.  
57 And so they are big with Darkness and wrath, and yet they always cry out, Here is the [true] Church, here is Christ, flock all hither! yes indeed, run after the whore of Babel, who is big with stately Pride, give something towards her childbed, that she may fatten her whorish stomach, and satisfy her 
z Seeming holy, Glistering.  Hypocritical stinking Pride.  
58. They are like whores (who when they are said to be whores) will not endure it, but curse and rail: and so also when the Spirit of Truth layeth them open, than they cry, O Heretic, Heretic, fire and faggot; O run away, be gone all of you, the Devil is in him; thus they miscall the Spirit of God, because they do not know 
a The Spirit of God.  it.  
59 We do not write this, out of a desire to contemn them, for we know the great misery of our captivity, but we writ it, to the end that the simple, (who cleave so very fast to their words, and believe all that the Devil poureth forth in wrath,) might every one of them enter into themselves, and try whether it be Truth or no, and that men might not be so zealous in blindness with anger and envy, without knowledge whether it have any Ground of Truth.  
60. We have too much experience of this, that many times the Holy Ghost, is called a Devil, and the Devil called a good Spirit, which happeneth out of Ignorance: for the flattering Hypocrites do so fill the Ears of the Laity with their Eloquence in their Sermons, and drawing the Scriptures to their desire [and meaning].  
61. O what horrible 
b O●, wickedness.  Blasphemy it is, that the Spirit of God must be thus slandered by the Image of God, though we do not say that the Image itself doth it, but the Serpent in the Image: so soon as the Wind is turned away from God, the Serpent taketh hold of it, and then ruleth it, and poureth forth Blasphemies against God, and his Children. Therefore observe this following Text.   

[Hear the Author again showeth the Eternal Being.]  
62. As God the Father himself is All; he is the Number-Three of the Deity, he is the Majesty, he is the still Eternity; he is the Nature, and in it he is the Love and the Anger: the Anger is a cause of his Strength and Might; as also a cause of Life, and of all Mobility, as the Poison [or Gall] in Man, is: and the Love is a cause of the Heart of his Majesty; and a cause of the Number-Three; and of the Three Principles.  
63. And as we know and have mentioned before▪ that the Fire is a cause of the Light; for without fire there would be no Light, so there would be no Love without Light, the Light is Love [or pleasantness], for it is kind and amiable, and we see that the Light and the fire have two several [properties or] sources, the fire is biting, wrathful, devouring and consuming: and the Light is pleasant, sweet, and desirous of a Body, the Love desireth a Body; and the fire also desireth the Body for its nourishment, but devoureth it quite, and the Light 
c Vivifieth it.  raiseth it up and desireth to fill it; it taketh nothing away from the Body, but 
c Vivifieth it.  quickeneth it up, and maketh it friendly.  
64. So you must understand us, concerning the Eternal Being. The Eternal Being is so, and if it were not so, all would be as nothing, but an Eternal stillness without Being, and that we find to be so, in every thing.  
65. Thus we may consider with ourselves, whence it ariseth that there is a wrathful and a good will: For you see the Fire hath two Spirits, one is that which proceedeth from the heat, and the other that which proceedeth from the Light: Now the Heat is Nature, and the Light is the Eternal Liberty without [or beyond] Nature: for Nature comprehendeth not the Light.  
66. And so you must understand as concerning the two sorts of wills in God, the one is Nature, and is not called God, and yet is Gods, for he is angry, severe, sharp as a sting, consuming, attracting all things to himself, and devouring them, always striving to fly up above the Light, [which is the other will], and yet cannot; as the fire doth, which the higher it flieth, the higher goeth the Light, and so they may well be called two Principles.  
67. For the Light desireth substantiality, and preserveth the substantiality, and doth not consume it: but the fire desireth to devour all things, and turn them to nothing, and when it hath turned all to nothing, it becometh a darkness.  
68 And therefore hath God moved himself in the Light of Meekness, and attracted the Meekness, so that the Light hath a substantiality, and that is Water, or in Ternario sancto, the Water Spirit, which holdeth the fire captive, so that the fire is a darkness, and is not known except it be kindled, and it standeth in itself in the hunger, in the Eternal Darkness, and so is a continual Desire.  
69. Out of such an Original come the Devils, for it is the fierce wrath of God, and whatsoever is false and evil, hath its original thus out of this 
d Or, womb.  Matrix, as also all the Creatures of this world, let it be Heaven, the Stars, the Earth, or what it will; they have all a twofold source, viz. the fire and the water: in those two consist all bodies, Heavenly and Earthly, the heavenly consist in the Matrix of the Water, and they have the fire hidden in them.  
70. For the watery Matrix (which is only a Spirit of a soft property) holdeth the fire captive, and so the Majesty shineth in the Meekness 
e Through and through.  transparently.  
71. And the Earthly [Bodies] consist in the palpable substance; for the water becometh material in the kindling▪ which matter, is drawn together by the wrath in the Fiat; part to stones, and part to Earth, all according as Nature is in its seven forms: and the water hath quenched the Fire, so that the wrath is in the Darkness, like a hidden Fire.  
72. And where the Matrix continued, and was not so quenched by the comprehensible water, there it is created into Stars; for a Star is only Fire and Water [concrete together]: but seeing the fire [in them] burneth not, and that the water [in them] doth not quench the fire; thereby we understand, that that water is not material, but is as an Oil, in which the light burneth, which is not [such] water, as putteth out the Light but preserveth a continual burning Light without any great source [or fierce consuming property.]  
73. Thus the Stars are a 
f Quintessence.  Quinta Essentia, a fift form 
f Quintessence.  distinct] from the Elements, as the fat in a Creature is a cause that the fountain of life burneth: so the Quinta Essentia is a cause that the Stars burn: yet the Stars have them also all the Causes of every thing that is in this world; all that live and move, is stirred up from their properties, and brought to life.  
74. For they are not only fire and water, (though the fire and the water be the chief in them) but also they have in them hardness, softness, darkness, bitterness, sourness, sweetness, and all the 
g Virtues.  powers of Nature; they have whatsoever the Earth hath contained in it. For every Star hath a several property; all according to the 
h Effects, operations, predominancy.  Essences of the Eternal Centre of Nature.  
75. All is comprehended in the Creation, and come to a being, so far as their properties at the same time stood open in the wheel of Nature, when the Eternity moved itself to the Creation.  
76. And the Air, is the Spirit which is mixed with all sorts of Forms, and as the heat goeth forth from the Fire, so also the Air goeth forth with all powers continually from the fire, and therefore it is unconstant, suddenly the Air awakeneth one form in the Centre of Nature, suddenly another; and so there is continually a wrestling and overcoming, suddenly a being above, and then a being under again.  
77. The whole Deep between the Earth and the Stars, is like the Mind of a Man, where the Eyes suddenly behold a thing, and conceive or frame a will [or desire] therein, and bring it 
i To pass, or to be.  to substance, some things they behold only with cursory thoughts, and some things in a perfect 
k Resolution or purpose.  being, so that the mouth and hands go about it [to bring it to pass]: thus the Deep also is like the Mind, suddenly it is intent upon one Star, suddenly upon another, and the Sun is the King and the Heart of the Deep; which shineth and worketh in the Deep; and the other six Planets make the senses and understanding in the Deep; so that altogether is as a living Spirit.  
78. Which you may understand by a Beast, which formeth its Spirit herein, also in the Fowls, and also in us Men, according to the Adamicall Man: but this Government [or Dominion] and spirit hath not divine wit and understanding: for it hath beginning and end: and that which hath beginning and end is not spiritual (or Divine) but it is Natural and Transitory; as you may see by the Wind, how suddenly it is raised in one place, and suddenly laid again, and then suddenly raised in another Place, and so forth.  
79. So also the Constellation is a cause of all sorts [of outward worldly] 
l Or, wit.  Wisdom, Arts and Policy, also a cause of the Ordering of every Government [or Dominion] of this world amongst Men after the Fall, also among the Beasts and Fowls, also it is the cause and bringer forth of all herbs, plants, and metals, also of Trees, that they grow.  
80. For that which the Constellation containeth in it, lieth all in the Earth, and the Constellation kindleth the Earth: and it is all one Spirit and one Dominion, which I call the Third Principle. For it is the Third Life in God, the awakened Life, and not an Eternal Life; for in this Third Life, shall only the Great Wonders (which lie in the Centre of the Eternal Nature) be brought into a visible substance, whose figures remain for ever, but not in the Essences, they all return again into the Ether; as it was before the Creation, so it will be again at the End.  
81. But all of this world, remaineth standing in the Eternal Nature, with its colours and figures, like a 
m Or, Land-skiffe.  Picture, else the Creatures, as Angels and Men, which are Eternal, should have no Joy. Thus they shall 
n Or, Be omnipotent.  enjoy all, and yet there will be a springing, blossoming, and growing, but without feeling of any fierceness, or of the Fire: for the Essences are no more a substance, and therefore it affordeth no fire, the fire is an Eternal darkness and gnawing in itself, and that is called the Eternal Death, concerning which, the Scripture witnesseth throughout. Do not account this a fiction: for it is true, we speak faithfully what we know [and understand] in the boosom of our Mother. [viz. in the Mercy and Eternal Wisdom of God].    

The Eighth Chapter.  
1. NOw as there is a Life, and Spiritual Government in he Deep of the World in all places, so that all Creatures are included as it were in one Body, which affordeth them life, nourishment, wit, wisdom and Art, in all kinds of them, in Men, Beasts, fowls, Fishes, Worms, Trees, and Herbs, every one according to the kind of their Essences; so there is also a life in the Eternity within this world, which the Spirit of this world comprehendeth not, which hath all the properties of this world in it, but in no such kindled Essences.  
2. For it hath no Fire, though indeed it hath a mighty Fire, but it burneth in anotte source [or property] viz. in the desiring; It is soft, delicate or pleasant, without pain; also it consumeth nothing; but its Spirit is Love and joy: its fire maketh Majesty and brightness; and that hath always been from Eternity; it hath no ground, it hath its springing up and blossoming, but not out of such Earth as we walk upon, and yet it is Earth, which in my whole Book I call Substantiality, for it is the Eternal Body, without any defect: there is no want in it, nor sorrow, nor misery; no such thing is known there at all; there is no Death, Devil, nor Anger known in it, but such things stand altogether in the Darkness [or in Eternal oblivion] hidden in the first Principle.  
3. And this Angelical World [or Eternal Substantiality] we call Ternarius Sanctus; and that very rightly, though the Latin Tongue understandeth only the 
a The Trinity.  Number Three thereby; yet the Language of Nature comprehendeth it together as one only Body.  
4. For as this Principle of this [outward] World, is together as one Body; so, God, the Kingdom of Heaven, Angels, Men, Paradise, with all Heavenly and Divine 
b Beings.  things and Properties, are all but one Body, and together are called God, Majesty, and Eternity.  
5. For the Majesty is the Light of that Body, and the Holy Ghost is its Air and Spirit of Life; but the Creatures [viz. Angels and Men] have the●r own Spirit of life from themselves.  
6. For Every Angel and Man is like the Totall God, he hath in him the Number-Three, and the Holy Ghost proceedeth forth in him also; of which you have a similitude in a 
c A Red Hit Iron.  flaming piece of Iron; The Iron resembleth the Creature, the fire resembleth the Deity, the heat of the Iron resembleth the Creatures own Spirit, the Air which goeth forth from the Heat, which hath no source [or painful quality] resembleth the Holy Ghost.  
7. In this manner, we give you in simplicity sufficiently to understand these high things. If any will now be blind, God help them: and we can thus with good ground set you down, what Man was before the Fall, and what he came to be in the Fall: what he is in the New Birth again, and what he shall be after this Life. For we know what he is in Death, and what he is in Life, we know also what he is in Hell; and that not from our own wisdom, (as if that were greater than any Man's Living) but [we understand it] in the boosom of the Mother, in the Mother's Spirit.  
8. I am dead and as nothing [as to my own self,] when I speak and write thus, also I writ not from myself, but from the Mother, out of her knowing and seeing: and yet I live in anguish, cares and labour, in fear and trembling, and in affliction like all other Men, for I am also clothed with Adam's skin, and yet live also in the Hope of Israel.  
9 Know therefore upon this description, that our Father Adam in Paradise was in the Divine Body, and is gone out from it into the Body of this World, into the Dominion of the Stars and Elements, which have now captivated the [Adamicall] Body, and Spirit, 
d Till it reach to the poor soul.  so far as to the poor soul, which is in the root of this world between Heaven and Hell: and Hell and the Anger have bound it fast to the Darkness and to the source [or property] of the Anger, with a strong Chain, which is called Centrum Naturae, [the Centre of Nature].  
10. And God is come to help it again, and is become Man, and hath received the humane soul again into his heavenly Body, and hath bound it fast to him (
e To Christ.  in Christ) again. Thus the soul standeth in the midst [being] beneath in the Hellish Fire, and above in God in Heaven: and so whithersoever it casteth its will, and into what it yields itself, there it is, and is a servant to that; there is no recalling out of Hell.  
11. Thou Great Whore of Babel, if thou hast 
f Jus Divinum.  Divine power, help us and thyself: behold thyself here with thy Dreams; if thou canst, then break this chain, viz. the Centre of Nature in sunder: But we are told, we must be borne a new: the Divine Fire, must be kindled in you, like a flaming Iron; for as the workman will not touch it with his bare hand, no more can the Devil touch the soul; for it burneth him, he is in Darkness, and if he should come to the Light, his evil envious tricks would be discerned, which he is ashamed at, and 
g Or, shrinketh.  slideth back into the Darkness, as Adam and Eve crept behind the Trees, he doth not relish this bit [of the New Birth], he doth not love to smell such [Divine] Fire: for it is Poison to him: if he knew but of one such spark of fire in his Habitation, he would not endure it there, but would run away from it; as indeed he must fly away from Man when the Divine Fire with the New Birth cometh into him.  
12. O how cowardly and faint is he when the soul beginneth to storm his Fort! how many hundred thousand tricks doth he study up, to keep the soul off from storming! O how he fawneth, and streweth sugar before the soul, and ascribeth great holiness to it, as if it had Divine Power, that it is no sinner any more, that he might by any means bring it to the top of the Pinnacle of the Temple, that it might elevate itself: O how busy is he, what good companions doth he bring to it, till the good companions [or hypocrites] begin to play with their own holiness and ability, as the Antichristian Church hath done for a long while.  
13. All that while, [that the soul goeth on in its own security,] the Devil is at quiet, none storm his Hell: and he gets good fat venison, which he sendeth to Saint Peter with good 
h Passes, Licences, or Warrants.  Passports [or absolutions] and if Peter be in the Abyss, he will read them well enough, but if he be not there, than the Great Prince Lucifer will read them, they will please him very well.  
14. O Dear Children, see but in what misery we lie captivated, in what lodging we are; for we are captivated by the Spirit of this [outward] world, it is our life, it nourisheth and bringeth us up, it ruleth in our Marrow and Bones, in our Flesh and Blood; it hath made our flesh Earthly, so that we lie captivated in Death.  
15. We swim in water up to our very lips, (as the Prophet and King, David, saith; The water reacheth up to my soul; Great Bulls have compassed me round about; I dwell amongst Serpents and Dragons:) O thou lamentable, miserable and toylesom life, how dead are thou, thou swimmest in the water in a handful of Blood, and yet art so proud and lofty.  
16. What is thy Beauty, thy state, honour, and riches, do but consider thyself, seek and find thyself, go forth from this dangerous life of Adders and Serpents, into the Eternal: you have it fully in your power.  
17. Whosoever teacheth otherwise, teacheth from the Devil, who will not allow that it lieth in Man's 
i Or, possibility.  power to turn to be a child of God, though the Scripture saith; That God hath given Man power (in Christ) to become the Children of God: and, God willeth that all men should be saved: also; Thou art not a God that willest evil, or doth delight in wickedness. And in Ezekiel it is written; As I live I desire not the Death of a sinner, but that he turn and live.  
18. For God hath no other will, but to save that which is lost: therefore must none despair▪ for if the Spirit of the soul lift up itself earnestly, it is stronger than God, and overcometh God, (for the Anger belongeth unto God, and is God's Greatest Might, which it overcometh): it is stronger than the Abyss of Hell: it can remove Mounta●nes without 
k A Storm.  any stir, only with its will. For by the will, God created Heaven and Earth; and such a Mighty Will is hidden also in the soul.  
19 But now it swimmeth in misery, and much weakness, in the sinking down of Death: it is tied, and drawn up and down as a poor captive Creature from one filthy puddle into another, and the Devil rouleth it presently in this mire, and presently in that mire again, and so it is like a filthy Rag, all mire and dirt: all Stars dart their Poison 
l Or, in.  into the Body, and defile the poor soul: it must endure to be defiled by the Beasts, for the body feedeth upon the flesh of Beasts, wherewith the poor soul is 
m As with a Body of flesh.  clad. Dost thou know why God did forbid the Jews to eat of some sort of Flesh? 
* Aliter, and commanded them to burn their fat; and consider the smell of it.  Kindle their fat, and consider their property, and thou shalt discern it.  
20. The poor soul is a kindled fire, and so when such a property cometh into the soul, dost thou suppose that God will dwell therein? and therefore Christ taught us, saying; Be sober and temperate, in eating and drinking; watch and pray; for your adversary the Devil goeth about like a roaring Lion, and seeketh whom he may devour.  
21. Thus you see how we stand in a Threefold Life: the soul standeth upon the Abyss between two Principles, & is tied to them both; and the body merely in the spirit of this world; and therefore that seeketh only after eating and drinking, power and honour, for it belongeth to the Earth, and careth little for the poor soul, which cometh out of the Eternity, [and belongeth to the Eternity].  
22. Therefore we ought to tame the Body, and not give way to it, but to damp [or kill] its desire, and not 
n Fill it, or pamper it.  satisfy it when it pleaseth, but for necessity only; that it may not grow wanton, and invite the Devil to lodge in it.  
23. The poor soul must watch and pray, and 
o Resign its will to God in well-doing.  continually put its will into God's will, it must not give way to the body in any thing, except it have yielded itself to God first: the soul must not please itself at all in its own power; but cast itself merely upon God, as being itself weak and able to do nothing, (though it be strong) and so continually go out from itself, from its natural will, and so fall into the will of God, and then the Devil cannot meddle with it.  
24. Indeed it is irksome and troublesome to the Body to be broken of its will; but that's no matter, Eternity is very long: the body hath but a short time of continuance, and then it returneth to its Mother [the Earth]: and you know not in what moment Death will come, when the body must be gone into its Mother; and than it lets the poor soul go whither it can: it is a very 
p Slippery, untrusty.  unconstant Neighbour to the soul.  

A True Open Gate.  
[Showing] How a Man may seek and find himself. [From whence he hath his beginning: and what he shall be in the End].  
25. Behold O Man! and Consider thyself, what thou art from thy beginning, and what thou shalt be again in the End: and then thou wilt certainly find, what home thou art in, in what lodging thou liest captive, and thou wilt find, that thou art both a Man, and also a Beast, thou wilt well see the heavy Fall, if there be but a spark of God's light in thee.  
26. For no Beast is able to apprehend it, because a Beast hath its Original only from the Life of this world; and therefore we know, that here is another manner of Life in us, in that we know the Ground of this world.  
27. For if we were only from the Clay and Earth of this world, we should be but Clay and Earth like a Beast which hath no understanding, we should not be able to know the ground of this world. For a Pot knoweth not the Potter; nor doth a piece of work know its workmaster: and so a Beast knoweth not its Master, it hath no desire after him, for it knoweth nothing of him.  
28. The desire of a Beast is only to fill its Belly, to nourish and multiply itself; (as the Centre of Nature in itself is [such a desire]) and hath no understanding of any higher thing: for it hath its own spirit whereby it liveth and groweth, and then again consumeth itself, and doth it as well at one time as at another: for such a thing is the Band of Eternity which is called Nature.  
29. But we that are Men have a higher apprehension and knowledge, for we can see into the heart of every thing, and see what manner of thing it is, and what property it hath. So also we have quite another longing and desire, after another thing and life, which is not 
q Or, animale.  bestial, nor Transitory, nor desireth any Elementary Earthly food.  
30. Thereby we know, that every life desireth its own Mother, whence it hath its Original, and wherein it subsisteth; as also we must understand, that every life desireth the best [thing] that is in its Centre; viz. the Heart or Oil wherein the fire burneth, and wherein the life is opened that it is Living.  
31. For every living life is a fire: and yet the proper source of the Fire is not the right life, but the Tincture which proceedeth from the Fire, is a pleasant Joy, and it is the Liberty Nature, [which is the right life]. For Nature standeth in great Anguish, and reacheth with a strong desire after the Liberty till it attain it: and so Nature is a sharpness in the Liberty, and desireth continually to swallow it up into itself, that it might come totally to be the Liberty, and cannot; but the more eager it is, and raised up, after the Liberty, the greater is the Tincture of the Liberty.  
32. Thus Nature continueth to be a Fire, and the Liberty continueth to be a Light; what the Tincture buildeth up, the fire devoureth for the Tincture maketh Substantiality, its Centre is meek, and is a sinking down, [of humility], as the fire is a rising up, [of Pride].  
33. But as the Light (viz. the Tincture) maketh substantiality in its sinking down, so that there is in the Light a substance like water, and yet is no water, but such a spirit and property: so the fire swalloweth up the same Substantiality into itself, and therewith quencheth its wrath, and ascendeth in the Substantiality, and burneth like 
r Oil set on fire.  kindled Oil; and this is the right Natural life of all Creatures, and is called the Tincture.  
34. But this life is 
s Transitory, Corruptible.  fragile, and consisteth only in four forms; viz. in Fire, Aire, Water, and in Substantiality [or Earth] which is its Body. And we show you this one thing more in this Tincture-Life; (as you see naturally,) that out of every fire there goeth forth a source [or virtue] viz. Air, which is after this manner; when the fire strongly attracteth and swalloweth the Substantiality into itself, than the Substantiality flieth strongly again out of the source of the Fire.  
35. For it is so subtle, that the Fire cannot hold it, and so is an attracting and 
t Or, flying away.  recolling again. For the Fire willeth eagerly to have that again which is flying forth, and so there is a perpetual strife.  
36. Thus you see it very plainly and openly, that the life of the fire letteth go the Air: for it will not stay in the source [or property] of the fire: for it flieth eagerly, and the source [or 
u Or, virtue.  property] of the fire continually attracteth the same back again into it: And so the Fire is blown up, or else it would be smothered, and become dark: and for that cause it reacheth thus after the Substantiality, viz. after the Air.  
37. For no 
x Virtue or Life.  source desireth the shutting up in Death; and that is also called Death, when the Life is shut up, besides that, there is no Death.  
38. For in the Eternity there was never any death at all, nor shall be ever; But that which is called the Eternal Death, is a shutting up of the Tincture, where the Tincture goeth away like a 
y Or, figure.  shadow, and so the Centre (viz. the source [or fountain] of the Fire) remaineth in the Darkness, and floweth in mere wrath in itself: and would very feign reach the Tincture again, and yet it hath no power to do so, for the Tincture only is the power, which bloweth up the Fire.  
39 Consider here what Hell and the Eternal Death is, for it is just so; and know, that the Devils have lost the Tincture of Meekness, who now are a wrathful fire-source without substantiality, for they have no Body.  
40. Secondly, Consider also the Element of Water; and as you know that it hath its original in the spirit of the Creature; so also it hath its original in the Deep of the World, which is also a Spirit, and hath such a life as other Creatures have.  
41. And Thirdly, Consider, that there are two sorts of Fires, a Hot and a Cold: for as the Heat 
z Or, concreteth.  contracteth together, so doth the Cold, which turneth Water into Ice, and maketh a 
a Heterogene body.  strange body out of the Substantiality [or Water] which is not its own.  
42. By this we give you dearly to understand, the Fall of Lucifer, who thus reached into the Centre of Nature into the harsh Matrix and awakened it, so that it concreted the Substantiality, and so Earth and Stones came to be.  
43. You will say, Why did God suffer 
b The fall of Lucifer.  it? [The Answer is:] He was a Prince and Throne-Angell, and was created with the first Creation: and therefore since he was a cause of the Third Principle, (understand, of the Out-Birth,) therefore Christ called him also a Prince of this World; for he had also a Free will, like us Men. We oftentimes 
c Or, make.  do works which are contrary to God, only for our State and Honour, as is seen in Forts, Castles, and 
* Palaces.  Sumptuous Great Houses.  
44. So Lucifer also would be as a God and Creator, all which might have been well enough, for that was not his Fall, [no more than it was Adam's Fall, that he Imagined, whereupon God suffered the Tree of Temptation to Grow] but it was his Fall, that he awakened the Matrix of the Fire, and would domineer over the Meekness of the Heart of God.  
45. That [awakened Matrix of the Fire] is now his Hell: and God hath captivated that Hell, with the Heaven, viz. the Matrix of the Water. For [Lucifer would feign that] the Place of this World 
d For the place of this world would have burnt in the Fire for Lucifer.  should burn in the Fire for him [to domineer in]: and therefore God moved himself to the Creation, and did create; and so there was Water, which captivated his wrathful Hell [as the Pleasant Sun shutteth up the Astringent Cold, and turneth Ice into Water, whereby Fishes and other Creatures grow and Live].  
46. And the Cause of the Sea and of the Great Deep Waters, whose bottom cannot be fathomed, is, that the Matrix of Nature was in 
e Where the Great Waters are.  those places so far enkindled in the Fire.  
47. And here we give you an Example of this. Consider Sodom and Gomorrha, when their sins became Great, and that the Devil dwelled there: and would have a Kingdom there for himself, God permitted, that the Prince of this world should burn those five Kingdoms (wherein the Devil intended to dwell) with fire and Brimstone. But when the Devil thought to be Lord, and to have his Habitation there; then God broke his Pride and Stoutness: and caused Water to come upon that Place, and allayed his Pride.  
48. And in this we have an Excellent Example, of God's care for his children which depend on him: for when he saw the 
f Or, that the Anger was kindled.  Wrath, he brought forth Let out of Sodom. And further you have herein a full Example, that when the Wrath of God beginneth to be kindled, he maketh it known to his Children before hand, that they might fly from it, as he told it to Abraham, and Lot, and commanded him to fly from it; and so he hath done from the beginning of the World. For, the Prophets were for no other end, but to declare the Anger of God, and to command the children of God to fly from it; as may be seen by what was done to Jerusalem and the Jewish Nation, and hath been always done to all People from the beginning of the world to this Time. [For when no Punishments or Judgements more can be expected, then Prophesying shall cease].  
49. Therefore let none blindfold themselves, 
Note.  but consider what such a Warning and Revelation signifieth, which at present is propounded to the World. This is the Time of the overthrow of the Dragon, with the Whore of Babel, which shall go down into the Abyss. Now he that will not fly, yet let him have warning of it. He that will bring the Whores marks forth into the Light, will have great ignominy and reproach by it, we speak what we ought: the Day dawneth the Sun will suddenly arise, account it not for a Fiction, it is concluded and known in Ternario Sancto; Look into the Scripture in the Revelation, which the Sophisters had rather it were cast out of the Bible; but the understanding of it will soon bud forth: and then the Pedlars of the Beast and of the Whore will stand in great shame; and none will buy their ware any more. No sword destroyeth the Whore, but her own Mouth choketh her; for there are nothing but Lies and Blasphemies in it, and yet she seemeth as if she were God. Therefore say we, let every one look to his own Doing: lift up your heads, as Christ saith; for the time of your Redemption draweth near; you are baptised with water; but he that will baptise with the Holy Ghost, and with the Fire of his Wrath, is already on his way; be not wilfully blind.  
50. Thus understand us right concerning the Life of Man, as we have now mentioned: This last forementioned Life, is 
g Solely, or alone.  singly in the Beasts, for it hath its Original only in the Principle of this world, in the Matrix of Nature, which is every where such a Sp●rit, and such a Life in itself.  
51. And in Man, the life is twofold: for Man hath also the life of this [outward] Principle in him: but he desireth also another life, which is higher and better than this.  
52. And now where there is a Desire, there is a Mother, who is the Desire itself; for no Desire can make itself, it must arise out of a will, and the will must come out of the Tincture, which is the Life of the Will.  
53. Thus we know and have searched out, that in the Tincture of the Principle of this world, viz. in the life of this World, there is also another Tincture, which we have an apprehension of, in ourselves. If there were not another Tincture, the Life would desire nothing more.  
54. Yet we cannot say, that the outward Life desireth any thing more: it desireth nothing else but its own Mother, viz. the Principle of this world. For it is only a Spirit therein, for no Principle desireth another, a Principle is a peculiar life, and hath its Centre to Nature; and therefore we call it a Principle, because there is a Totall Dominion in it, as there is in the Eternity; which Dominion desireth nothing more nor higher, but only that which may be generated in its own Centre; as you may easily perceive it by the Kingdom of Heaven and the Kingdom of Hell; for the Kingdom of Heaven desireth nothing but the Divine Being: but Hell [desireth] that which is wrathful, murderous, fiery, sour, soarring, Astringent, and whatsoever is in the Property of Anger in the Fire  
55. Now there being in us, a desire after the highest Good, and after the Eternity: that desire must needs proceed out of the Eternal and highest Will, out of the highest Being, and its life is also out of the highest Tincture: for where there is a Desire, there is Fire; for the Fire desireth substantiality, that it may have whereon to feed, and yet itself can make no substantiality, but it maketh the Tincture, and the Tincture maketh the substantiality, as is .  
56. Now the Tincture is a Creature, for it hath a Body [as may be seen in the Tincture (or colour) of Gold]; though it be not palpable, yet it is 
h Essential.  substantial; and the understanding is in the Tincture, for it is a wrestling with the Fire, and flieth before the Fire, and yet cannot fly away; because the Fire 
i Desireth.  generateth it, and continually attracteth it again into itself, and it still striveth to get out from the fire with the substantiality, and is after the manner, as a Man fetcheth Breath.  
57 Therefore we give you now rightly to understand it thus: you see that the Tincture shineth, and in the shining, there is no stirring, but a constant Lustre; and yet in the Lustre there is all power, as in the Tincture: and it is an Eternal stillness, and the Tincture is the stirring, and also the life. Understand us rightly and deeply, for it is the deepest Ground, and foundation in Heaven.  
58. The other Desire in Man after the Highest Good, is the soul; which standeth in the Eternal Mother: for every desire hath its original out of its own Mother: therefore this is a desire of the Eternity; and not the Eternity [it self] but the Tincture of the Eternity, and the Majesty, viz. the glance in the Still Habitation; as is now mentioned.  
59 Now if a Spirit be in its own Mother, it desireth not to go out from her again: [as the Aire-spirit doth not desire to go away from the Body]: neither doth it desire any thing more than what is in its Mother, and in its Centre.  
60. But yet we find and understand it in our mind, that the soul willeth to be out of this [Earthly] Mother, in which it standeth at present: and not only so; [but] it desireth the house of its own Mother, viz. it's own Tincture, and the Majesty, also the Eternal Rest out of the Tincture.  
61. And so we search and find, and have it in true knowledge; that the poor soul in the Spirit and in the Tincture [or life] of this [outward] world, lieth captive in a strange Lodging, and hath not its Light of the Majesty, for if it had that, it would be at Rest and desire nothing more.  
62. Also we find, that it lieth captive in Death in much weakness: for if it had its [right] Tincture, then should the Majesty wherein it is a child of God, shine in it.  
63. Therefore we say, that the poor soul of Adam was captivated by the Spirit and Principle of this world: and received the Tincture of this world into it? and then Instantly the Majesty & brightness of God remained standing in its [own] Principle: for the soul put its will and desire into the Spirit of this world, and itself entered into it.  
64. Thus God shut up the Heaven in the soul, so that it knew its Majesty no more; and there was perplexity and great misery, that an Eternal Creature should come to be in another Principle in another Centre. Hear the seven Seals to the Book of the Eternal Life were shut to the soul, for the Centre of its life was shut up and captivated in the Eternal Death, it could no more stir any form in the Centre of its Life, it lay in Hell like 
k As a dead Corpse in the Grave.  dead Bones, the Dragon had it in his Jaws.  
65. For it was in the house of misery, there was none that could help it, no Angel, no Throne-Prince, no Creature, neither could the Centre of the soul help it: for its fire was extinguished, the spirit of this world had swallowed it up [as the water devoureth the brightness of the flaming Iron]: for the Will of the soul was entered into the Spirit [of this world], and had married [or joined] itself thereto, 
l The Will.  it was in another Mother, as it is now at this Day.  
66. And so now if the Mother of this world had been broken (as it doth break [indeed]) then the soul should have stood in the Eternal Death in the Darkness. Hear 
m Or, Remedy.  Counsel was at an end, the fair Creature was captivated by the Kingdom of Hell, which triumphed over it.   

The highly Precious Gate.  
67. Hear was no Counsel in the whole Deity, unless the Eternal Word and Heart of God did become Man, and did enter into the Third Principle into humane flesh and blood, and assume a humane Soul, and go into Death to the poor soul, and did take away the Power of Death (which held the soul captive) and the wrathful sting of Hell, which it had stuck into the soul: and did lead the poor soul out of Death, and out of Hell, 
n In, by, or through.  in himself.  
68 And here we see, that after the Word did become Man that Man suffered himself to be hanged on the Cross, and entered into Death on the Cross: understand here, the New Living Man borne of God, went into the Abyss and brake Death in the soul, and opened the Centre of the soul: He broke all the seven Seals of the Centre of Nature, so that the soul came to have its own power again, for he kindled the Divine fire in the soul again, so that the soul did again reach the Eternal Tincture out of its own fire.  
69. And thus it came again into its first Mother, in power and Majesty: and the Old Adam hung to the Cross as Curse: to the scorn of all Devils, there they might do so far as they could with it, as indeed they were busy with the Sophisters and Antichrists, the Pharisees.  
70. There the Devils ran with other suttlety and Tricks into 
o Corners and secret places.  holes, and did hid [cover and conceal] the Resurrection, through the Ministers of the Dragon, the Pharisees, which yet pretend to be the Ministers of God? but they served the Devil in his lies, as is done now adays, where the Death and power of Christ is closed up and denied.  
71. This hanging on the Cross is nothing else, but that as the soul hath its original upon the Cross in the Centre of Nature, (out of the Word of the Lord, ex verbo Domini,) where the Name of the Number Three standeth. There hath the Word of the Father moved itself; and is entered into the Humanity; as is heretofore mentioned concerning the Virgin, and is become Man on the Cross, in the Eternal and in the Earthly Virgin: and hath been made a spectacle on the Cross, to the Old Adamicall Man and all Devils, and their lofty Pride; and hath slain Death on the Cross: and thereby broken through it, and so brought the Adamicall Man (with flesh and blood) as a spectacle into Death: and hath cast away from him all Earthliness, and brought him powerfully through Death into Life.  
72. Thus he is new Borne in God: and sitteth upon the Rainbow, on the Substantiality and Colours of the Eternity, in the power of the Majesty, and is a Lord of Heaven and of this world, and a Judge of Hell, and a 
p Or, Power.  Conquest over Death.  
73. Of this you have a true Gound, ye that are Regenerated in Christ: that as Christ brought his body, both the Heavenly and the Earthly, (which he received in his Mother Mary), out from Death again: and did cast away from him nothing else but the Earthly source [or property] viz. the Spirit of this [outward] world.  
74. So also must our Bodies in the power of the souls that are in him (that is, in his Word and Heart, which is every where,) come forth again at the Last [Judgement] Day, and cast away no more from it, but this source and spirit: [of the outward World]; for none rise again in the entire corrupt Body, but in the flesh and blood of Christ.  
75. But the corrupted Spirit (which remaineth in the Earthly Matrix, in its Tincture) must appear before the Judgement of God at the End of Days: and there shall the sentence and Judgement of the Judge Christ be pronounced; and then after the pronouncing all goeth into the 
q Receptacle or Devourer.  Ether: and then the Spirit of God which Created the World, will execute that sentence.  
76. But that I may not meet with false Interpreters, that may mistake his Text, as the Spirit showeth me: therefore you must know, that when the soul is Borne anew in the Word and in the Spirit of Christ (in this [life] Time): then also the first Substantiality (viz. the inward Body of the soul, which Adam had in Paradise) out of the Eternal Virgin (wherein he was created Man) becometh new borne, and getteth the flesh of Christ.  
77. This new Body in which the New Regenerate soul sticketh, sticketh in the old corrupt flesh, and is incomprehensible and immortal: But the Old Man [which is] conceived from the Spirit of this World, must perish in the Earth: it goeth into its Mother, who must bring it fortb and present it at the Last [Judgement] day: but after the Sentence of Christ, it goeth into the Ether: and is only as a Figure 
r For or before.  to the Eternal New Man; for in that Figure all a Man's works follow him.  
78. So also they that be alive at the hour of the last Judgement; the Old man will fall away from them, with the perishing of the World, and pass into the Ether: For all the Bodies of the wicked, shall be presented there in the Mother: viz. in the Spirit of this world, and the souls shall hear the Sentence: and their Bodies also pass away with the Mother, and stand as a Figure: and their Works follow them into the Abyss.    

The Ninth Chapter.  
Concerning the Threefold Life. Also of the 
s Driving or Impulsion.  Inclination and whole Government of Man in this World. Highly to be Considered.  
1. IT is shown to me, what the Devil's intention is, how he will endeavour to smother these High and precious Writings: therefore be watchful ye children of God, believe not the Sophisters too much; who cry out, Heretic, Heretic, to the fire with them. That is not the voice of the Holy Ghost, but the voice of the Antichrist, and of the Dragon: for these Writings will exceedingly discover the Devil's smoking Pit; and not only so; but they show also the Whore of Babel very plainly; like a whore 
t Am Pranger.  put to open shame.  
2. But (because the Men of the Spirit of this world take care only for their Belly, and are loath to lose their honour, credit, reputation, and Goods, but had rather part with God and the Kingdom of Heaven) we shall be persecuted by the Whore, through the Instigation of the Devil: therefore be watchful ye children of God, and look not upon that which is high, and hath great authority; but regard the welfare of your souls; This we leave you for the last [farewell].  
3. Christ saith; None kindleth a light, and setteth it under a cover, or under a Bushel, but setteth it upon a Table, that all that are in the house may see by the light thereof. Thus must we do also, and must not bury our Talon (which is so dearly bestowed upon us) in the Earth; for we must give an account thereof at the Day of the Judgement of God, as the Spirit of the Mother intimateth to us.  
4. If this knowledge [or understanding] of this Spirit, shall happen to fall upon any, they will be then certain what it is 
u Which is here written.  We need no Letters of Commendation; Christ is our Letter of Commendation, which is sufficient for us. None ought to call themselves after my Name: all of us that know Christ, put on him, and are members of his Body: we call ourselves Christians and children of God, and brethren and sisters one of another.  
5. Therefore now when we consider the Dominion [or Course] of our Life, we find a powerful strife therein, which the Devil hath with the soul: and also which the Spirit of this world hath with the soul. For there is a knowledge in the spirit of this world, indeed there is no divine understanding in it, but there is an apprehension planted in the Matrix, viz. in the Centre of Nature.  
6. For this world, before the Creation, stood from Eternity in the Eternal Wisdom, as an invisible Figure: and is now created as a proper Principle of its own, to the end that it might bring all its wonders and works into Essence, that they may appear in their figure after the Time [of this world].  
7. And so there is a natural strife with man therein, for no creature but Man, can bring the Wonders of the world to light; and therefore also the Spirit of this world hath so very much longed after Man, and hath drawn him to it, that it might show forth its Wonders in him, that Man should produce all Arts and Languages in 
x The Spirit of this world.  it, Moreover the Spirit and Heart out of Earth's and Metals, viz: that Precious Stone, the Philosopher's Stones, which indeed since salomon's Time, hath been found by few; but now at the End shall be found more clearly, as we know and understand.  
8. 
Note.  For he that rightly understandeth our Writings concerning the Centre of Nature, and its progress to the Number-Three upon the Cross, and to the Glance of the Majesty, may well find it in Metals, it is not difficult, if he learn but the right entrance, he hath the end at hand: of which we shall not here make mention: for it belongeth to the Magis, which are borne Magically: we speak only of the Ground of Nature, and of the Spirit of this world.  
9 And we declare unto you, that the Spirit of this world is created with such an inclination, and that it hath a natural will to reveal itself and all its Mysteries, as we see before our eyes by what it hath built or brought forth, how it hath erected a Dominion and Kingdom upon Earth.  
10. Do but look upon the do of Man, from the highest to the lowest: the Spirit of this world hath thus built the whole 
y Course.  Order of them, and God hath permitted it. For God is not a destroyer, but a preserver of that which his power buildeth up, and accounteth it for his Ordinance: for there is nothing brought forth which hath not stood in the Eternity.  
11. But you must understand it aright, Hell and the Anger are the Abyss, which mingleth its wonders also therein, as we see where there is good 
z Or, soil.  ground, and that the Sour also soweth good seed, yet thistles and thorns grow up amongst it: according as Christ hath given us a similitude of the Sour: and as it is in the mind of Man, so it is also in the Spirit of this world.  
12. You are to know, that all weeds, as Thistles and Thorns, also Serpents, Toads, evil Beasts and Worms, have their original from the Wrathful Matrix; For in the time of the Creation, all both good and evil came forth, every thing according to its kind and property: there is good and evil in every thing, and the Kingdom of Anger hath also wholly 
a Or, form its Image.  imprinted itself therein, and therefore the fruit is Good and Evil, and Adam should not have eaten thereof.  
13. I give you to understand by the fruits of the Earth, how good and Evil are in one another: and have each of them their usefulness, the evil as well as the good: All serve to manifest God's deeds of Wonder: and each is serviceable to the Spirit of this world, what the one hurteth, the other healeth, and that also is a wonder.  
14. Furthermore we see the Mysterium Magnum, the Great Mystery, in the Trees; though indeed they be different and mixed, yet we discern the paradisical form [or condition in them]; for they bear their fruit upon twigs, and the fruit is a thing different from the Tree: the Tree is bitter, and the fruit is sweet: And we give you to understand, that the Trees and fruit we have now a days were paradisical, if the Curse did not stick in them: the Paradise is flien from them, and now all fruit is but such as the Apple was from which Eve did eat Death. And you are to know, that the Kingdom of Anger did also press into the Garden of Eden, which brought forth a Tree, that did bear such fruit, as all the Trees are now adays which we feed upon.  
15. Only we are to consider, that the fruits for Man do not grow of themselves, he must plant and dress them, as you see in all Trees, both in the wood and stalks of them: and Man desireth not willingly [to eat of] the [first] Essences of the Earth; except it be a very 
b Mild or sweet.  pleasant herb, but he desireth the second Birth out of the Earth, viz. the kernel [seed or fruit], which is indeed the second Birth out of the Earth, whereby we understand our high descent, but before the Fall Paradise sprung up through all Trees, and through all the fruits which God created for Man.  
16. But when the Earth was cursed, the Curse entered into all fruits, and then all was Evil and Good, Death and 
c Rottenness or putrefaction.  Corruption was in them all, which before was but in that one Tree only, which was named [the Tree of] Good and Evil, and therefore it is that we Eat Death in all the fruits, and the Spirit [
d Or, which is.  of] Evil and Good ruleth in us. The Spirit of this world ruleth in us, and so doth the Devil wish the Spirit of Anger, and each of them show forth their wonders in and by Man.  

[Of the Great Strife about the Image of Man].  
17. There is a great Strife about Man's Image, each Kingdom would have it: Hell in the Anger saith; it is mine by the right of Nature, it is generated out of my Root. Also the Spirit of the world saith; I have it in my body, and I give it life and nourishment, I bring it up, and give it all my powers and wonders, it is mine. And the Kingdom of God, saith also; I have set my heart upon it, and have regenerated it: it is proceeded out of my Kingdom: I have sought and found it again: it is mine, it must reveal my Wonders.  
18. Thus there is a vehement Strife in and about Man: look upon his Conversation and Do; his desire standeth especially in Three Things, and they are Three Kingdoms which Rule him: and into which of them he falleth, there he lieth.  
19 First, he desireth power, honour, and glory, that all might fear and honour him: this is even the Poison of the Devil, who hath also such an intention, which he satisfieth by doing as much as he can.  
20. Secondly, he desireth riches, goods, and money, much eating and drinking, and careth not by what means he cometh by it; it is the Spirit of this world, which desireth only shelter and fullness, as a Beast doth.  
21. And thirdly, he desireth the Kingdom of Heaven also, he desireth and panteth after that: but in much weakness, and is always in doubt [thinking] he is a Sinner; [and that] God desireth not to have him: yet he sigheth and panteth after it, and would same be saved: he prayeth and yet doubteth, he hopeth and yet feareth, he hopeth for amendment and deliverance from one day to another, and always supposeth, it will be well to morrow, to morrow thou wilt have power to go from this [course of] life and enter into another: thus it is always with him.  
22. This we do not speak concerning the Swinelike Men, who lie wallowing in the Myre, who never seek for any amendment: but we speak concerning the poor sinners that are between Heaven and Hell, who have incitements to both of them, and yet are held back.  
23. Yet observe what Man doth: he followeth all these three [desires], he continually seeketh power and honour till his end, he continually hunts after covetousness, money, and goods, to eat and drink; and though he have superfluity, yet in his covetousness, he hath not enough; he doth as if he were to live here for ever; and then thirdly, he also panteth [after the Kingdom of Heaven] for the poor soul is very much perplexed, and is ever afraid to the Devil, and the Anger of God, and would feign be released; but the first two Kingdoms do press it down, and bar it up in their Prison, in so much that many a poor soul casteth itself away into the Abyss, and despaireth of the Kingdom of God.   

[Of the Devil, who changeth himself into an Angel of Light].  
24. They say, The Devil cometh to Man, in the form of an Angel, and it is true: Observe what he doth, that he is accounted an Angel, and is accounted good; when the poor soul is thus disquieted, and many times presenteth to the Body, Death and the Anger of God: he hindereth not that; he often lets the poor soul run with the Body to the Houses of Stone, [to the Churches] or whither it will: he puts it on most willingly of all to go to the Stone Churches, and there saith to the soul; Now thou art Godly and Devout, thou goest diligently to Church.  
25. But what doth he then? when any teach of the Temple of Christ, and of the New Birth, than he soweth other Thoughts into the Spirit of this world, in Man; Sometimes Covetousness; sometimes he sets the Eyes upon Pride, State, and Beauty; sometimes he catcheth the Spirit with the Lust & Imagination towards Men or Women, according to their sex, and tickleth the Heart with wanton Lust; sometimes they are lulled fast asleep.  
26. But when the Preacher is a Sophister, and a malicious slanderer, or railer: or perhaps many times in performance of his Office, and from a good meaning, rebuketh men according to their deserts. There the Devil sets open every Door and Gate, and tickleth the Hearts [of the Hearers] therewith; and the Heart wisheth still more and more of that, that is very fine [to keep them from falling asleep].  
27. And when such people go from Church, they can repeat every word very readily, and that best of all which tends to the disgrace of others: with that they feast themselves the whole week long; it is more acceptable to them then the Word of God.  
28. Behold, this is a Devil in an Angelical form: when they suppose that if they do but run to Church together, such a one is a very good Christian. But if they have learned no more but to scorn, mock, and deride others, and bring it home to their families, it had been better they had all that time been wallowing in the mire, or that they had been fast asleep, and then the Devil should not have defiled their souls in the Church of stone, with wantonness and scorn: O how happy a sleep it is in the Church, when the Preacher inviteth the Devil into the Heart for a Guest; it is better to sleep, then to Imagine wantonness, or to fill the heart with revile and scorn.  
29. O you Sophisters! that fill your Sermons with reviling of your forefathers that are dead long ago; you that out of Envy, often revile honest hearts according to your own pleasure; how will you be able to stand with your Lambs, whereas you should have led them into fresh green pastures, into the ways of Christ, viz. into love, chastity, and humility, but you have filled them with revile, it were better you were in a stable or hogssty with your revile, then in a Pulpit; and there you would seduce no body.  
30. I speak not this out of a desire [to reproach any body] but I do only what I ought to do, I despise none, I only discover the smoky Pit of the Devil, that it may be seen what is in Man, as well in one as in another: unless he be regenerated anew, and then he resisteth the Sp●rit of the Devil, and thrusteth it away from him.  
31. The other Devil is more crafty and cunning then this, but is also a Glistering Angel with 
e Text, Cow's feet.  cloven feet; when he seethe that the poor soul is afraid, and desireth to repent and amend: then he saith, Pray and be devout; Repent for once and away; but when the soul goeth about to pray, he slippeth into its heart, and taketh away the understanding of the heart, and putteth the heart into mere doubting; as if God did not hear it: he represents Sin before the Heart, and saith, To morrow it will be better, leave off you will not now be heard.  
32. Thus the Heart standeth and repeateth over the words of a Prayer, as if it were learning somewhat without Book; and the Devil taketh away the virtue & efficacy of them out of the Heart, so that the soul cannot reach the Centre of Nature: as Christ saith, The Devil taketh the Word out of your hearts, that you may not believe and be saved.  
33. Then again the soul standeth and saith it hath Prayed, but it hath not prayed, it hath only rehearsed words, not in the Spirit of the soul in the Centre where the fire is to be struck, [or 
f Or, the earnest purpose awakened.  kindled], but in the Mouth, in the Spirit of this world, and they vanish in the Air, or else as words wherewith Gods Name is taken in vain: But here this should be observed; Thou shalt not use the Name of God in vain and unprofitably in thy mouth, for God will not leave him unpunished that useth his Name in vain.  
34. There belongeth great Earnestness to Prayer: for Praying is calling upon God: to entreat him, to speak with him, and to go out of the house of sin, and enter into the house of God: and if the Devil offer to hinder it, then Storm his Hell: Set thyself against him, as he setteth himself against thee, and then thou shalt find what it is which is here told thee: if he oppose strongly, then oppose thou the more strongly, thou hast, in Christ, fare greater Power than he.  
35. And if you doubt of the Grace of God, you sin greatly, for he is always 
g Barmhertzig.  Merciful, and there is no other will in him at all but to be Merciful: He cannot do otherwise, His Arms are spread abroad Day and Night towards a poor Sinner. And when any cometh [with the lost Son to the Father], and so stormeth Hell; Then there is amongst the Angels of God, greater Joy for such a one, then for Ninety Nine righteous that need not that: as Christ himself Teacheth us.  
36. With such a Devil as 
h Or taketh him off from an earnest purpose or resolution of amendment.  covereth the Heart of Man, there is no better course to be taken, with him, than not to dispute with him at all about the multitude of sins; but to wrap up all sins on a heap (though they were as many as the sand on the Seashore) and throw them on to the Devils shoulders; & to say in his heart: Behold thou Devil, thou art the Cause of all this Evil, I leave my sins to thee, but I take the Mercy of God, and the Death of Christ to myself, therein will I roll myself, devour me if thou canst.  
37. Do but fix thy trust and confidence upon the Promise of Christ: and let your Storming be always grounded in the Death of Christ, in his sufferings and wounds, and in the Love of Christ: dispute no further about your sins, for the Devil involves himself therein, and upbraideth thee for thy sins, that thou mightst despair.  
38. Make trial in this manner, and you will quickly see and feel another Man, with another 
i Thoughts and understanding.  sense and will [in you]: we speak as we know, and have found by Experience: we speak not by way of Opinion, or as a Historical Relation: but that which we have a ground for, for a Soldier knoweth how it is in the wars: but he that hath not tried and been present, always thinketh otherwise then it is. This we mention out of Love for your learning and Instruction; as 
k One in Spirit.  a Spirit which speaketh how it hath gone with it, for an Example to others; to try if any would follow us, and then they should find how true it is.   

The Gates of the Deep Ground Concerning Man.  
39 Since the beginning of the world there hath been a Controversy about this: because these Gates were 
l Sunk by Adam.  shut with Adam, and we have been held captive in Darkness: but seeing God hath favoured us, and opened them to us, and also hath given us an earnest will to write it down: we shall therefore do it, and give thanks for it, to God the Father in Christ Jesus in Eternity, who hath redeemed us out of the Darkness of Death.  
40. Therefore when we would know what Man is, and why there is so great difference and variety amongst Men, so that one doth not as another doth, and that one differeth in Form and Feature from another; we must set before us the most inward Ground of his [Incarnation or] becoming Man, and consider it, and then we shall find all.  
41. For when a Man that is Regenerated in God, so that he seeth the Light, beginneth to search out his original, than the Spirit of the soul searcheth in all the Three Principles, what 
m It.  he is in each of them; for we know it, and cannot say otherwise, then that we, in the Image of the Spirit, and also of the Body, in all the Three Principles, have but one only rule [or Dominion] in us; but that Dominion is in three Sources [or qualities]: the Spirit and the Body is driven according to each Principle, and what Principle it is which getteth the upper hand in Man, so that Man with his will inclineth to it, according to that he performeth his work, and the other [Principles] do but cleave to it, not having sufficient power.  
42. But when we will speak of the Image, we must see what it is in the Ground thereof. For we are sown as a seed in a field, into the 
n Or, womb.  Matrix; Now consider what precedeth that: nothing but a longing will and desire of Man and Woman to Copulate, and yet the fruit is not always desired, of which we have an Example in Whores and Whoremongers, also indeed in the State of Marriage.  
43. Now the Question is, What is that which provoketh [to copulation] in the male and female of all kinds, as also in Man? Behold, in the Eternity all hath been in one Being, viz. the Tincture, which is the Centre and cause of Life, as hath been mentioned at large before, & also the Substantiality, which is generated out of the Tincture, which hath also all the forms of the Centre, yet without Fire, for 
o The Substantiality.  it is a sinking down, and cannot kindle the Life in it, it is corporeal and affordeth Body; but not Life, for the fire affordeth life.  
44. And we give you to understand, in the Copulation, that the Man hath the Tincture, and the Woman the Substantiality, viz. the Matrix, which is generated out of the Tincture: Now observe, in the Eternity they were in one another, and this world stood therein as a Figure; for the Wisdom had overshadowed the Tincture, and received it into itself as the Body doth the Spirit; and this could not be brought to a substance visible to the Angels, unless God did move the Eternity, for the Angels are in a substance.  
45. Now when God, viz. the Number-Three, moved himself, there was moved therewith also the Centre of Nature in the Eternity, whereby all became Essential, Substantial: the Tincture became substantial and prevailed; and the Substantiality became material, and yet was not divided, for that cannot be, it is one only 
p Or, thing.  substance.  
46. And now when God placed the Fiat in the Material Substantiality, or as I may better say, did awaken [the Fiat therein] so that the Word in the Substantiality said; Let there come forth all sorts of Beasts, according to their kind; then there went forth out of the Material Substantiality two 
q Male and Female.  kinds, and that Corporeally, for through the 
r Verbum Domini.  Word of the Lord, the Tincture took on it Substantiality: and the Spirit of the Substantiality took also to it 
s Corpus.  a Body, and so there were two sexes or kinds. The Body of the Tincture had in it the Centre of the Life: and the Body of the Substantiality had not the Centre to the Striking up of the Fire: indeed it had the life, but 
t Or, faint, weak.  an unpotent life.  
47. This we demonstrate thus that you may rightly understand it: look upon a 
u Red hot.  flaming Iron, which sendeth two spirits forth from itself, one hot one, which hath the Centre, and can kindle and awaken another fire: and one Airey one, from which water proceedeth, which hath also all Powers of the Fire; yet the Tincture therein is not fire, but it is an Eternal Bar, that no fire can be therein, and yet is the Spirit of the Fire, which hath its source out of the Fire, and its life like to the Fire, for in the Eternity there is no Death. Therefore in the female kind, no life can proceed out of their Tinctures, but the Matrix must get the Tincture from the seed of the Male.  
48. Thus we declare unto you also the Ground of the difference between the Male and the Female kind: for when God created the Material Substance, there went forth the kinds of all Essences in the Centre of Nature, according to all the Properties: for as you see the Stars, that one hath a property different from the other, which all, are created out of the Centre of Nature, according to the Material Substantiality, and so all Essences stood in the Material Substantiality, and the Fiat attracted all towards the Created Earth.  
49. And there hath every form of the Tincture, and of the Spirit of the several kinds, figured every one it's own body, according to its Properties, as to be Beasts, Fowls, Worms, Fishes, Trees and Herbs, also to be Metals and Earth, all according as the life was in them. And this you may well perceive by the difference of each Days work [of the Creation].  
50. For on the first Day, God Created the Material Water, (which hath an unpotent and life, and is a Bar upon the fire of the Anger, and upon the Devils smoky Pit, where he thought in the burning fire to domineer over God,) Also [he then created] the Earth and Stones, and so the 
x Dross.  Gross part was severed, which consisted in mortal and fierce Essences, whereby Lucifer supposed to be King and Creator therein.  
51. When this was done, God said; Let there be light (let the Light of the Tincture open itself) and there was Light: then God separated the Light from the Darkness. Understand this rightly. He [God] shut up the fierce fire which Lucifer had kindled (which sourceth out of the Darkness) and let the Tincture in the Quintessence burn, as in the fat of the Water-Spirit, as in a Beast [the fire of its life burneth].  
52. Thus the life did burn in the Tincture, and turned the fat, viz. the Oil, into a Quintessence, viz. Blood, and so that life did burn in the Blood; for therein standeth the Noble Tincture: and God hath reserved in his own power the Centre of the Fire: for he hath shut it up in the Darkness, as it hath stood from Eternity in the Darkness: and so every Life standeth in his hand: for if he let the fire come into the Tincture, than the Spirit is in the hellish Fire.  
53. Now when the light did shine out of the Tincture, he divided the Tincture into two parts, even as it divideth itself, viz. into the Fire-Life, and into the Light-Life: as was mentioned in the last foregoing leaf, and created the two lives, the fire-life to be a Heaven and a firmament between the Holy Meekness, viz. the Heart of God: and the unpotent Aire-Spirit: and yet the Air goeth forth from its Mother the Tincture of the Fire-spirit, and God dwelleth between them both.  
54. The Fire-spirit of the Tincture, hath the Eternity 
y for.  in its Root, and the Aire-Spirit hath the material life, which sourced forth with the awakened Substantiality, and ruleth the outward Bestial Life: for it is the Bestial life of every Creature, also [it is the life] of Trees, Herbs and Grass, it hath also a Tincture, but not strong enough.  
55. Thus you see, how the Life standeth in the Water, and hath two Dominions, viz. Fire, and Air, and you see whence the Blood hath its original, which maketh a Creature [that hath blood] more Noble, than one that hath not blood in it, for that Creature hath a false Tincture, and is proceeded from the Will of the Devil as you see in Vipours and venomous Worms, they have not the Noble Tincture [or the Noble Life].  
56. But when the Devil intended to be Lord in the Tincture, and would Create, he awakened such a life in his will, which yet is not all his [life] he is indeed of the same Essences, and the Devil's Bodies are figured also in Hell into such Serpents, venomous Worms, and 
z Loathsome, deformed.  ugly Beasts: for they cannot in their own form be otherwise; although indeed they have not a Body from the Divided Tincture from its Substantiality, but [they have a body] out of the Centre of Nature: out of the fierce Matrix, out of the Eternal Substantiality, out of the Darkness, which is a Spiritual Body.  
57 Now when God had Created the Earth, the water was over the whole Earth, which God separated, that the Earth became dry, and called the Water Sea, Méér, which in the Language of Nature, signifieth a covering, and holding fast the fierceness of the Devil, a true reproach to the Devil, that his power was drowned, to expound this, very acute Writings are requisite, and 
a The natural Man.  Man could hardly be able to apprehend it.  
58. Thus the Earth sprung 
b Put forth its own virtue.  in its own Essences and Tincture, which were also 
c Or, conceived.  comprehended in the First Creation.  
59 It shall also be rightly expounded to you, which Moses saith: God separated the Water above the Firmament from the Water beneath the Firmament; that is, into the Water and Blood of the [living] Creatures, for the water above the Firmament, is Blood, and therein standeth the 
d Or, life.  Tincture, which separateth the Heaven from the water beneath the Firmament, viz. from the Elementary water; as we see that each of them hath its own habitation and Dominion: of which may be spoken more at large in another place.  
60. Only we understand therein two Kingdoms, viz. the soul dwelleth in the Blood in the Tincture, and in the water dwelleth the Aire-Spirit, which is corruptible: for it had a beginning, but the soul had none; for the Tincture is from Eternity, and therefore the figures of all kinds must remain in Eternity, account it not for an opinion, it is really so.  
61. Now when Heaven, Earth, and the Elements were thus form, than the fiery Tincture was as a shining Light, and was a Firmament, called Heaven: for this world had no other Light: And then God suffered the Centre of Nature to open itself in the Created Substantiality: (For this whole Principle became but one body) and there broke forth its Heart [viz. the Heart of this Principle] with its own proper will and 
e Or, senses.  faculties out of the Essences; that is the Sun, and the Stars are its Essences, and the six Planets are the Spirits at the Centre of the Heart; and the Sun is their Heart: all just as the Deity hath been from Eternity.  
62. Thus there came a true life and understanding, with reason and 
f Senses.  perception, yet a Bestial one, into the outward Tincture and the 
g Or, Spirit of the Air.  Aire-Spirit, and so the Great Wonders stood there manifest, for God had manifested himself in a figurative form; And you see that it is true, do but consider what we have written before concerning the Centre of Nature, and so on, to the Light of the Majesty, and concerning the Number Three, and you will find here in this world a figurative similitude [of Him].   

Consider of the Planets.  
63. Saturn, the first and highest, is astringent, cold, dusky, and maketh the desiring and attracting: for it is the sharpness. If you will have a right understanding of this, you must 
h As in the Figure following.  transpose the Planets.  
64. First take the uppermost [Planet] and unto it the nethermost, for in the wheel every where is uppermost and nethermost, understand in the Wheel of Life, and it wheeleth the upper part nethermost when it turneth Round: which is only to be understood concerning fond conceited Men, and Beasts, with whom the wheel of Nature falleth a turning; for the Cross stayeth it. 
✚  Therefore observe well: Saturn attracteth the Moon, which is beneath, and causeth in the Matrix of the Creature, the 
Or, Corporeity.  Corporising, viz. that there be flesh; for Saturn and the Moon make Sulphur [or Corporeity].  
65. Now Saturn desireth only to shut up, it seizeth upon and holdeth fast; as [in turning] Liquor into a Sulphur. But Saturn hath not sul; for sul is from the Liberty, but Saturn hath a willing, and the will hath sul, for it originally proceedeth out of the Majesty.  
66. Consider now, beneath Saturn standeth Jupiter, which is proceeded out of the virtue of Sol [or the Sun] as the Heart of Saturn (else there would be no desiring, no Saturn) for Nature desireth only the Heart, and Sol, [or the Sun,] yet Jupiter is not Sol; But is the Brain.  
67. And observe it, the wheel of Nature windeth itself from without inwards into itself; for the Deity dwelleth innermost in itself, and hath such a Figure [as followeth]. Not that it can be delineated; it is only a natural similitude; Even as God 
k Representeth or revealeth.  pourtrayeth himself in the Figure of this world. For God is every where Totall, and perfect, and dwelleth thus in himself.  
68 Observe; The outward Wheel is the Zodiac, with the Constellations, and then the Seven Planets follow, to Sol, after Sol standeth Fire, after Fire Tincture, after Tincture Majesty, after Majesty the Number Three with the Cross.   zodiac wheel 
Although this Figure is not sufficiently delineated; yet it may serve to be considered on; and a Draught might be made of it in a Great Circumference, for the help of those that are of the weaker understanding, to consider of it.  
69. And observe it, the desiring goeth inwards into itself towards the Heart, which is God, as you may conceive by such a Figure: for the Regeneration goeth also into itself to the Heart of God.  
70. Observe it also well: for it is the Centre [or the Ground] of the outward Birth. In the Eighth Circumference [next] after the Zodiac is the Globe of the Earth; after that right against it about on the wheel is 
l ♄ Saturnus.  Saturn, and going about the wheel there is the 
* ☽ Luna.  Moon, and again about on the wheel is 
m ♃ Jupiter.  Jupiter, and again about on the wheel is 
n ☿ Mercurius.  Mercury, and about again is 
o ♂ Mars.  Mars, and then 
p ♀ Venus.  and 
q ☉ Sol.  Sol in the midst, and after Sol, the Fire which Sol affordeth, and after the fire the other World, viz. the Heavenly Tincture, and after the Heavenly Tincture the Number Three, viz. the Eternal Heart, and that is the Eternal Centre of Nature, and in the Eternal Centre is the whole Power of the Majesty of God throughout, held or shut up by nothing, and is of no substance or nature [imaginable] even as the shining of the Sun.  
71. You may well perceive what we set before you, thus; The Zodiac with the Constellations belong to the Mind, as well in the Deep of the World, as also in the Creature, the Twelve Signs are the twelve parts which the Cross in the Centre maketh; from which the Upper Dominion is divided into twelve Parts, as also the Mind is; For the six Forms in the Centre besides Sol, do each of them divide themselves into two Parts ([Sol divideth not itself but only into the Number Three, or into the splendour fire and Tincture]) one according to the Tincture that hath Life [in it], the other according to the Tincture of the Air, which hath spirit [in it] and yet maketh no Life.  
72. Thus the Signs are Twelve, which divide themselves into two Governments, viz. into a Heavenly according to the Tincture, and into an Earthly according to the Spirit of this world, viz. the Air, and the two Kingdoms are also twofold, viz. in the Tincture of the Fire there is an Angelical Kingdom, and 
r Or, retrograde.  backwards a Hellish; and the Kingdom in the Spirit of the Air is also twofold: for the inward [Kingdom] is the Spirit of God, and the outward is the Spirit of the Creatures; as David saith; The LORD rideth upon the wings of the Wind; that is the Spirit of God which cometh to secure and relieve his work.  
73. So also the Tincture Kingdom in God maketh six forms, and that of the Spirit, out of the Tincture, which is the Heart and life, and is the Spirit of God, maketh also six in Number, and they are together Twelve in Number; These the Woman in the Revelation, which the Dragon would devour, weareth upon her head, being twelve Stars: for one number Six she received from the Spirit of this world, wherein the Holy Ghost 
s Retaineth, possesseth, or inhabiteth.  keepeth the Eternal Life, and the other number six she hath from the Eternal Tincture out of the Eternal Centre out of the Word: for she weareth the Angelical Zodiac and also the Humane.  
74. And each Centre hath six in Number, which make together the number Twelve: the seaventh number of the Centre is Substantiality, and the [Dominion or] Kingdom; for God became Man, and brought the two Kingdoms into one; for Men and Angels are in one Kingdom in God.  
75. And so the Image 
t Of the Woman.  in the Revelation hath twelve Stars upon the Crown: for the Image 
u Denoteth or signifieth.  representeth God; it is the similitude of God, in which he revealeth himself, and wherein he dwelleth. The Crown signifieth the Power of the Majesty of God, as a King weareth a Crown, which signifieth Dominion and Majessy.  
76. But that the Image weareth a Crown with twelve Stars upon the Crown, it signifieth, that the Deity is above the Humanity, and that Mary is not God himself; But the Crown signifieth God, and the Stars [signify] the Spirits of God: six in the Deity, and six in the Humanity: for God and Man are become one Person: Therefore Mary also weareth all [the twelve Stars] for we are God's Children.  
76. Seeing then, that the number Twelve containeth two Kingdoms in the Doubled Number [of six] viz. an Angelical and a Humane, each in the Number of six, which together make Twelve, so also the two Kingdoms have other two numbers of six in them; (viz. the Fire, the Kingdom of the Abyss; and the Air, the Kingdom of 
x Or, Beasts.  living Creatures and all Earthly things;) and these have each of them in the Centre, the number six, according to the six Planets, Earthy and according to the six Planets, fiery, which now together make the number of Four and Twenty, which are the four and twenty Letters in Languages, whence they are sprung, and we perceive that the Tongue speaketh that which is Good, and that which is Evil, that which is heavenly, and that which is Devilish, according to the two 
y Or, properties.  sources of the Letters: as their proper names intimate, according to the Language of Nature.  
77. Now when this number according to the 
z Or, Trinity.  Number Three, is numbered to thrice four and twenty, (as indeed the number Three doth manifest it self in Three Kingdoms and Persons, and according to the Number Three all is Threefold, but according to the Creatures all is Twofold) than the sum is seaventy-two in Number, which signify and are the seaventy-two Languages, which signify Babel, a Confusion and Wonder.  
78. If we should go on here, we should show you the Whore and the Beast which the Revelation speaketh of, and moreover all the Wonders which have been since the world began: the Greatest Secret Lieth herein, and is called Mysterium Magnum, The Great Mystery, and all the Controversies in matters of Religion and Faith arise from hence, and all willing Evil and Good.  
79. The Seven Spirits, wherein the Son of Man consisteth, in the Revelation, are the seven Spirits of Nature: one of them is the Kingdom, and the six are the Centre of Nature, [viz. the] Heavenly, if this be set down according to the 
a Number of a Man.  Humane Number, it maketh the number Twelve, and according to the two Kingdoms, viz. the Kingdom of God, and the Kingdom of this world, out of 
b Two Kingdoms.  which the Faithful are Generated, then there are Four and Twenty Spirits, which are the Elders before the Throne of God, who worship God, and the slain Lamb; consider it well.  
80. We further intimate concerning this world's Centre of Nature, thus: The Birth of Life windeth itself like a wheel inwards into itself, and when it cometh to the innermost point, than it attaineth the Liberty, yet not [the Liberty] of God, but only the Tincture, out of which the Life burneth.  
81. For that which will 
c Snatch.  catch hold of God must pass through the Fire: for no substantiality reacheth God, unless it subsist in the Fire, understand, in a peculiar Fire: if that should kindle, the world would melt away: We mean not the Fire of the Out-Birth, which is no Fire, but only a sharp fierceness, which consumeth the outward Substantiality which springeth from the water, viz. Wood and Flesh, but doth not stir the Inward Fire in Stone.  
82. Therefore observe it; the Liberty 
d Extra.  without the Nature of this world, is only the Eternity without substance. Now as the Eternal Centre generateth itself out of the Desiring of the Eternal willing, as is mentioned before; so hath also the other Centre of the Third Principle, (through the Word Fiat in the Out-birth, out of the Eternal,) generated itself [in like manner].  
83. For from the first Creation of the first Day, the Outward Centre of Nature had wound itself Thrice about (understand before the Sun and Stars were corporeally created), and had attained Six Forms, Three superior and Three inferior: and there are always Twelve of them that belong to one Form of the Centre: where there is always a Sign, understand, the 
e The Twelve Signs in the Zodiac. ♈ Aries. ♉ Taurus. ♊ Gemini. ♋ Cancer. ♌ Leo. ♍ Virgo. ♎ Libra. ♏ Scorpio. ♐ Sagitarius. ♑ Capricornus. ♒ Aquarius. ♓ Pisces.  Signs in the Eighth Sphere (in the Crown).  
84. 
f 1. ♄ Saturnus.  Saturn with his harsh strong attracting and cold, is one Form and Spirit in the Centre, which shutteth up the Abyss, and maketh darkness in the Deep, and attracteth the Substantiality of the Outward power of this Principle, and the Centre windeth about like a wheel; and that which is concrete standeth over against Saturn, as in a wheel, and is called Monde, (the 
g 7. ☽ Luna.  Moon] in respect of its property, which would be too large to set down in writing.  
85. Then the wheel windeth further Inwards into itself, and maketh 
h 2. ♃ Jupiter.  Jupiter: for Saturn with its attracting desireth the Liberty of the Divine Substance, but he maketh Him [the Brain;] for it catcheth with its desire the power of the Liberty, and not the Liberty of the Divine Majesty itself, which is without substance.  
86. But because there is understanding in the Power, and yet the Power cannot in its own might awaken the understanding; therefore Jupiter desireth a Life in the Power, and that is about on the wheel 
i 6. ☿ Mercurius.  Mercury: for the wheel is always winding about, and Mercury is a stirrer, a maker of a sound & a noise, and yet hath not the life, for 
k The Life.  that existeth in the Fire; and therefore it desireth the fierce stormy Turbulence, which striketh up the Fire; and that about on the wheel is 
l 3. ♂. Mars.  Mars, which is a rager, stormer, and striker up of the Fire.  
87. But now the Four Forms cannot subsist in the Fire: for they have Substantiality, and the Fire desireth Substantiality, (for the Fire itself subsisteth not, if it have not fuel to feed upon) which Substantiality desireth Meekness, and that about on the wheel is 
m 5. ♀ Venus.  Venus: for it is the Meaknesse of the outward Nature, and maketh Love; for it is that which the other five Forms desire: for every Form windeth itself inwards and desireth the Liberty of God, which is meek stillness, and as nothing, and yet is All: and if they have the Meekness, which also maketh water [to be], than the water is Thick, and is like a duskiness which desireth Light, and becometh pregnant with it, so that the Meekness, viz. Venus hath a lustre of its own above all the Stars in the Firmament; for the desiring catcheth the Light.  
88 Now the Light is without substance, and only still and meek, which desireth life and spirit, and yet can produce no life nor spirit our of the Water and Meekness: therefore Venus desireth with its Meekness and Light, the Heart; that is, the power and virtue of all Forms, and so it catcheth the Heart, which about on the wheel, in the Point, is the 
n 4. ☉. Sol.  Sun, which is the Heart of all the six Forms, and they are the forms of their Heart, which together is a life. Now if that were unsteadfast and should 
o Or, move about.  pass away, so often as the wheel windeth once about, and though it would be long, it would endure but a Seculum, Age, or Term of Nine and twenty years.  
89. Now the seven Forms desire Fire, [being the Eighth Number] [and the Eighth Number desireth a life,] which may continue, for the Heart is not alive without Fire, and [therefore] the Heart catcheth hold of the Fire: and that fire is fierce and consuming, and consumeth all the seven Forms of the Centre with their Substantiality.   

[The Heart standeth between two Worlds.]  
90. Thus The Heart is in Anguish, vexed within and without, for it hath nothing more in the substantial life outwardly, though it seeketh yet it findeth nothing, and yet seeketh with anxious longing, and penetrateth through all forms, and seeketh mitigation of the Fire, and yet cannot so find it neither.  
91. Thus all the six forms of the Heart receive the virtue of the Sun: for it penetrateth mightily into all the six Forms, and seeketh rest and ease, and if it find not that, than it presseth in itself forth from itself through the Fire, and desireth the Eternal Liberty, and attaineth the Liberty through desiring, and yet cannot be Free, for the sharpness of the Fire is in its desiring. But the Liberty attracteth itself in the desiring in the Fire: for the desiring presseth into it [viz. the Liberty].  
92. Thus the Liberty sharpeneth itself in the Fire, and appeareth through the Fire as a flash [of Lightning] that is the Glance and shining of the Sun, and that sharpened Liberty desireth its Eternal Delight, viz. it's meek still virtue, and presseth inwardly into itself into the virtue: and that Eternal virtue in the Liberty is the 
p The other world.  Eternal Word, and that Word is Generated out of the Eternal Heart, and in the Heart is the 
q ✚  Cross of the Number Three, and is the End of 
r Heavenly and Earthly.  Nature; and in the End is the virtue and Glance of the Liberty, which is generated out of the Eternal Centre, out of the Heart upon the Cross, and is called the divine Majesty of the Eternal 
s Or, Essence.  Substance.  
93. Now consider, as the outward Desiring of the outward Nature goeth inwards into itself towards the Eternal Heart, which is God: (for the outward Nature longeth again after the substance of the Liberty, to be as it was before the Creation, that it might be delivered from the vanity, viz. the fierce Wrath:) so also the inward Heart longeth after the outward Nature, and would feign manifest itself outwardly in figurative 
t Resemblane is.  silimilitudes, and thus the inward desireth the outward for a figure, and the inward catched the outward in its Desiring  
94. For the similitude of the Eternal Centre was indeed already before the Creation of the Sun and Stars in the outward Substantiality: but it was not figured and kindled [as a Limmer before he draweth a Picture hath an Image in his Mind, but not framed exctly].  
95. Thus God's Heart of the Number Three, put its will into the astringent Fiat, into the Matrix of Nature, into the Heart of the Out-birth, into the firmamental Heart, viz. into the Place of the Sun, and Created with the Spirit of his Mouth [the spirit of the soul] through the Fiat round about on the wheel, the 
u Aliter, seaventh Form.  seven Forms of the Centre of Nature, for as the wheel turneth and windeth so went the Fiat also Magically, in the midst in the willing of the wheeling.  
96. And seeing the Out-birth of the Earth was a sinking down of Death, therefore the Life turned away from that Death upwards. And you see that the Three Planets, 
♄ 1. ♃ 2. ♂. 3. ☉. 4. ♀ 5. ☿. ☽. 7.  viz. the Forms of the Centre of Nature (which make the Spirit of the Centre and the House of the Spirit,) stand upwards above the Sun, as the life in its beginning taketh its Original: and the Three which belong to the body and to Mobility, beneath the Sun one under another, even as the Corporising taketh its Original, and the Heart, viz. the Sun, in the midst; and the form standeth right upwards towards the firmament, as a Man.  
97. Which you are to understand thus: observe, above the Heart, the Sun, standeth Mars, which is the striker up of the Fire, and a kindler of the Heart, and a breaker in pieces of the Essences, that the thick Substantiality may not remain covered and stifled, it breaketh that, so that the Spirit can awaken the 
x Or, senses.  faculties, for it maketh the Tincture in the Sun.  
[Mars is Poison and Anger, and denoteth the fierceness of the Fire, as is mentioned before concerning the Centre: it is the bitter raging Form in the Wheel, and causeth the Essences in the flash of the Fire: It is a cause of the Life. The Sun and Mars have together the Tincture-Life: and Venus with Mercury and the Sun have the Spirit-life, viz. the Air; that is the Feminine Life, understand the Matrix, viz. a female Life of all kinds].  
98. And above Mars standeth Jupiter, which is the power and virtue of the Heart, (to which, Mars giveth its fire-life which it receiveth out of the Heart of the Sun) that maketh the Brain, wherein Mars can dwell.  
99 And above that, standeth Saturn, which attracteth the virtue, and maketh for the spirit a house, viz. the 
y Or, skull.  Brainpan, and maketh the Substantiality, as the skin upon the Body; thus the Outward life upwards from the Sun, [or Heart], is the Head, a house for the Spirit, which taketh its original in the Heart in the Fire, and dwelleth in the Head in the five senses in the Aire-Life.  
100 And under the Sun downwards, is Venus; which taketh its original, from the pressing forth out of the Fire, out of the Tincture, and therefore hath its peculiar lustre, it maketh Water and Love, and is a sinking down, for it is a cause of the Sun's Substantiality, and a beginner of the Inferior 
z Aliter, Life.  Body, also it hath the Tincture, and is a cause and beginner of the Seed to another Centre, to Propagation; for it strengtheneth itself with the superior power and virtue, and receiveth therewith the form of the Spirit, both from the Heart, and from the Brain: for all Forms desire to have it, and do mingle with it: for it is Love and 
a Kindness.  Meekness. Thus it hath the power and virtue of all Forms, and is a pleasant 
b Or, Musician.  Lutinist: for it singeth a song, that they all love to hear and 
c Or, feel.  relish; which ought to be well considered.  
101. And below Venus is Mercury, to whom Venus give its virtue, together with its sinking, and therefore Mercury is so pleasant and loveth to talk of all than 
d Or, Wits, feats, and devices.  Ingenuities of Nature, it is a nimble sudden awakener of the Seed which Venus giveth to it: for it will [needs] awaken the Body [or bring the body into being, and because it hath much skill, therefore it will 
e Or, converse and meddle in every thing.  wander into every thing, and giveth speech to the Body, and awakeneth the Body, and giveth it senses, especially in the Brain, and in the Matrix of the Seed.  
120. Under Mercury standeth the Moon, and there the sinking standeth still, and is a substance mixed of all: it affordeth the Carcase, and all that belongeth thereto: it taketh all to it, and maketh the whole Image as a Beast; it is the Corporeity: Venus congealeth in it; it retaineth all; for it letteth nothing sink down, and it standeth always in fear of falling, in respect of the Earth, which standeth under it; for it feeleth the Anger in the Earth; and therefore is afraid, and doth not sink down, but runneth and maketh haste about, as if it were fugitive: it is a false thing, for it desireth both that which is superior and that which is inferior, and flattereth with the Centre of the Earth, and with the Centre of the Sun.  
103. And as this Dominion or Government in itself is, so is the Dominion in every Creature, also their life standeth thus: and you see how the Wheel turneth round, as [in] in the Centre, and the body with the Essences standeth still.  
104. The six Planets run round about the Sun, as about their Heart, and afford virtue to it, and draw virtue from 
f Aliter in the Sun.  the Sun: so also the life windeth itself thus about the Heart, and penetrateth into the Heart; for the Spirit-Life penetrateth to the soul, which burneth as a light, out of the Heart, out of the Tincture of the Heart, and windeth itself inwards thereinto, and they always drive forth one another: and so this form is as a turning Wheel: for the Life of the Spirit is thus in its Original.  
105. They who say, that the Sun 
g Or, runneth a course round about in an Orb. Note.  goeth forth, speak as the blind do of colours, and have never known the Centre [of Nature] yet they are not to be blamed for that: for it was reserved [or sealed] till the Seal of the Sun opened itself, at the seaventh sounding of the Trumpet. Observe this, it is no fiction or boasting: it doth concern you all, or else you will die in blindness, for which God is not to be blamed.  
106. The World after the Fall hath but one Eye, for it hath lived under the six Seals, understand, under the six Planets, with its knowledge: but you 
h You shall see with solar eyes in the time of the seaventh Seal.  shall see the seaventh Seal with the Eye of Sol, we here speak what we know.  
107. Understand us aright, thus, we will give light to those that hardly apprehend it: Behold and observe: The whole Government of this world in every Life cometh from the Constellations good and evil; and they are also the cause, that the four Elements, Fire, Aire, Water, and Earth, were stirred up: else all in this world would be still.  
108. And so now you see the upper Government, especially in the seven Planets: for they are the Government or Dominion of the Spirit, and that is twofold: They have the Tincture-Government, viz. the Fire-Life, and also the Aire-Government, viz. the Water-Life: the Three Planets above the Sun, do together with the Sun manage the fire-life and Government: and the Three beneath the Sun, are the going forth of the fires-Tincture, and are a sinking down, and do together with the Sun manage the Aire-Government, and have the female kind, for they have the Substantiality of the Matrix, and the Tincture of the Upper Matrix; the Tincture retaineth the soul, and the Nether Matrix of Venus [retaineth] the Spirit  
109. Thus the Upper desireth the Lower, and the Lower desireth the Upper, and is indeed but one body: for Sol is the Heart, and hath the Lustre of the Majesty of this [outward Third] Principle.  
110. Thus you understand the Two 
i Of Sexes.  kinds, the Male and the Female; The [Male or] Man is the Head, and hath in him the Upper Government with the fire of the Tincture, and he hath in his Tincture the soul, which is desirous of Venus, which is the Corporeal Matrix: for the soul will have spirit and also body, and that hath the Matrix of the [Female or] Woman.  
111. And the Lower Government is the [Female or] Woman, and her Government consisteth in the Moon: for Sol affordeth it Heart, and Venus [affordeth it] Tincture, and yet hath no fiery but a watery [Tincture]: and therefore 
k The Moon.  it affordeth the Aire-Spirit, and her Tincture doth not stand in the 
l O●, Wit.  Wisdom, and therefore the Man must Rule her: for the Tincture of the Fire is the sharp Trial of every 
m Or, Thing.  Substance.  
112. Mercury is the stirrer up of 
n women's.  their Tincture: and therefore they are so talkative, and the Moon hath 
o Moon.  their Matrix, which is our of all the Planets, and is afraid of the Earth, and therefore maketh such haste, and taketh virtue and power in the wheel, from all the Planets and Stars, where ever it can: It desireth Sol vehemently: and therefore draweth also his Lustre to itself; and as the Moon longeth after the Sun; for itself is of an earthly quality, and desireth the Heavenly Heart: so also the Feminine Matrix longeth after the Heart of the Man, and after his Tincture, viz. after the soul: for the foul is the Eternal Good.  
113. Thus Nature longeth after the Eternal, and would feign be delivered from the vanity. And thus the vehement desire in the Feminine and Masculine 
p Or, Sex.  Gender of all creatures doth arise, so that one longeth after the other for Copulation. For the body understandeth it not, nor the Spirit of the Air, only the Two Tinctures, the Masculine and the Feminine do understand it, for a Beast knoweth not what it doth, only the Tinctures know it, which drive it thus.  
114. For the Fiat sticketh in 
q The two Tinctures.  them, they musf manifest the great Wonders of God: For the Spirit of God moveth upon the Water of the Matrix in Venus, and in the Matrix of Jupiter, (viz. in the Matrix of the Brain) and leadeth the Fiat.  
115. For the Heart hath the Matrix of Venus, and the Brain hath the Matrix of Jupiter; thus the Spirit of God rideth upon the wings of the Wind in his own Principle: and yet goeth forth from the Father and the Sun, in the [continual] Creation; and openeth the Wonders, which were seen from Eternity in the Wisdom: and therefore he is the Workmaster of Every Being; and is sent of God to that purpose.    

The Tenth Chapter.  
Further of the creation of Every Being: And how Man may seek and find himself: Also how he may find all Mysteries, even to the Ninth Number and no Higher.  
1. YOur seeking in the Stars and Elements, supposing to find the Mysteries of Nature, is but labour in vain, you find no more but one Eye, and see with but one Eye, and when you suppose you have found Sol, you have scarce found Luna, but only a Glance of Sol, and are far from the Heart, and do but run with the Moon about the Centre.  
2. There is but one way, which you must go, if you will find the Great Mystery, Mysterium Magnum, for if you should seek in Luna all your life long, it would be wholly in vain: your desire would remain to be but Luna: if you should take great and hard labour and pains in Mercury, and suppose the Stone lieth therein, your Alchimey would prove but dung and dross.  
3. When you come into Venus, you suppose you have Sol, and that it is Gold, but it is the Woman [or female] and hath only a watery Tincture, her life is Air, and so you vainly labour 
a Or, upon the Body.  in the Body: but if you take the Spirit of the Tincture, than indeed you go in a way, in which many have found Sol; but they have followed on the way to the Heart of Sol; where the Spirit of the heavenly Tincture hath laid hold on them, and brought them into the Liberty, into the Majesty, where they have then known the Noble Stone, Lapis Phil●s●ph●rum, the Philosopher's Stone, and have stood amazed at Ma● blindness, and seen their labouring in vain.  
4. Would you feign find the Noble Stone, behold we will show it you plain enough, if you be a Magus, and worthy, else you shall remain blind still: therefore fall to work thus: for it hath no more but Three Numbers: 
✚ X. 10.  first tell from One till you come to the Cross, which is Ten, and is a Cross Number (from one to Ten is one Number) but you have power only over the Number Nine, you must stay at the Tenth, for it is the End of Nature, which the Creature ought not to search into: if the Creature stay under the Cross, it remaineth in the conceived will of God: and then it hath 
* 
10. 10.   Ten times Ten, that is, an hundred, and 
† 
100 10. 1000   Ten times an Hundred is a Thousand: and there lieth the Stone without any great pains taking, for it is pure, and is not defiled with any Earthly Nature: Make it thus, as I have written above [in the ninth Chapter] concerning the Centre: Transpose the Planets that are about the wheel; and take always one Masculine, and then one Feminine, one for the Spirit of the soul, and the other for the Aire-Spirit, you need not take care for the body: for each Planet maketh a body to itself well enough according as its desire is: Begin with Saturn (for he is the first to the Fire-Life to the Noble Tincture): and then go about the wheel to Luna: for you must always take one Planet for the Life of the Tincture, and then one for the Spirit of the Air, for the one subsisteth not without the other, or else you get a Spirit without a Body, a fire-spirit, which burneth in a Lantern like a kindled Fire, but it yields nothing, it is only a mere Pride, willing to be, without a Body.  
5. Go thus about in the wheel to Sol, which is the 
b 7th Number.  seaventh Number in the first Number [or account]: and when you get into that, you suppose you have the Stone: but it doth not prove fixed, Mars destroyeth it: go on further through the Sun's fire, which is the 
c 8th Number.  Eighth Number, & when you come through it, lay hold through the Tincture on the Eternity [which] is the 
d 9th Number.  Ninth Number, and bring that upon the Cross, upon the 
e ✚ 10th Number.  Tenth Number, which is the End of Nature; here handle the stone, and take as much of it as you will, no fire will destroy it: it is free from the Wrath and Out-birth: its Splendour and Light standeth in the power of the Majesty: its Body is out of the Eternal Substantiality, its number upon the Cross is an Hundred, and in the Majesty a Thousand.  
6. We give this to the Seeker: for none find the Stone in Luna, unless he come upon the Cross into the Tenth Number: and then if he long further to seek this world, and would feign have the splendour of this world, and desireth the Stone of this world, viz. in Metals; let him go thus from the inward into the outward; let him go into Luna, and divide or break it into a Thousand Parts, and give it a little of Sol, but if its 
f Hunger and thirst.  covetousness be great, then give it a seaventh part of Sol, and then it is 
g Made bright and beautiful.  complete.  
7. For all the Planets and Stars run after the Heart, every one of them taketh strength and virtue from the Heart, and maketh to itself its own Body; for Luna is out of all the six Planets, and hath even Sol, but not the Heart; for it hath Sol only in Desire: as you see that it shineth with 
h With the light of the Sun.  Sol, and not with a splendour of its own: and therefore the Spirit of the Heart must be added to it, which was pure before, and then all the Planets resort to it, each of them desireth the pure child, and each 
i Erecteth its Habitation.  buildeth its house therein: But look to it, have a care of Venus, that it may not by tattleing bring its feminine Tincture therein: for it appeareth bright and fair: but it is a Woman, and maketh a dark Body, and quickly devoureth Sol: keep black Saturn in Mars'es' heat, and so at length bounteous Jupiter will appear, who is courteous and kind, and hath the superior House, the House of the Spirit of the Tincture, when it is come out from black Saturn, then that is the Metalline Stone.  
8. Trouble not yourself so very much and long with Fire, it affordeth no more than it is able: or else you Number back again into loss, indeed not into perdition, but yet in  Hungariae, into the Solemnising of Hungaria: Venus exulteth the more, but your covetous hope and expectation is disappointed and taken away: Although indeed you ought justly to rest satisfied in the Tenth Number: for the riches of this world is but dung [and dross] and if you attain to the Tenth Number with your former preparation, you need not take so great care about the Number Thousand: it standeth upon the Crown of the Virgin, in which are set Twelve Stars: six [of them] Divine, and six Humane: 
k The Number 1000 is the Number of the Crown: the Number 100 is the Number of a Man.  the Crown hath the Number Thousand, and the Virgin the [Number] Hundred.  
9 Christ saith; Seek first the Kingdom of God, and all other things will be added to you All lieth in the willing, for the willing maketh the desiring, and the desiring receiveth where nothing is, though indeed there is something there; yet it is hidden to us Men, unless a Man have attained the Stone upon the Cross, and then he findeth where Reason saith there is nothing; for that which hath not been from Eternity is not at all, and thereof we know nothing, we know only of that which is, and hath ever been, though indeed not manifested to us Men, but yet is of God in his Wisdom, from Eternity to Eternity.  
10. Therefore, although we speak of two Kingdoms, viz. of the Kingdom of God, and of the Kingdom of this World, in that manner as if we saw them with bodily eyes, let it not seem a wonder, if God reveal himself in Man, then is he in two Kingdoms, and seethe with twofold Eyes, and yet this way is not so hard and difficult, as Reasons seeking in outward things: it lieth all in the willing; the outward willing must enter into the inward, it must deny itself, as if it were dead to the outward, and had no life in the outward, and yet liveth: as God liveth and is in the outward, and the outward is dead to him, so that it cannot apprehend him: so also thou O Man, thou art with thy soul in the inward: but thy souls will hath turned itself about with Adam into the outward: therefore if thou wilt behold God and the Eternity, turn thyself about with thy will into the inward; and then thou art as God himself; for thou wert thus created in the beginning, and thus thou livest according to the inward will unto God, and in God, and according to the outward [will thou livest] in this world; and hath both Kingdoms thy own, and art indeed rightly an Image and similitude of God; thou searchest out all things, and findest that which lay hidden in secret; for thou findest that in the Eternity, and beholdest it standing backward in the Out-birth in the Figure.  
11. The Ground of the Creation of this world, is much easier to be known in the Inward Man, in the Will of God; then visible things to the outward [Man]: the outward knoweth less, that which he seethe with his eyes, and taketh hold of with his hands, heareth with his ears, smelleth with his nose, and tasteth with his mouth, than the inward doth the Ground and the Existency of the outward: The Inward seethe indeed the Creature in the Ground of it; but is as it were dead to the outward, and yet liveth therein; and in that he liveth to the outward, he liveth to God, in regard of his Works of Wonder, in that he manifesteth, and bringeth into Being, that which standeth hidden in the Figure.  
12. And yet we say still, that the Eternal standeth in the willing, and the will maketh desiring, and in the desiring standeth the Figure of the willing. Thus it was before the Time of this world: But when God moved himself in his willing, he so created the desiring, that it stood in a Being, and other than this very thing we know nothing.  
13. Therefore now the desiring, is another thing then the willing, for the willing is without Being [or Substance], and the desiring maketh Being: and so out of the Eternal Nothing is come whatsoever is, and before there was nothing, but only a willing, which was a Virgin without Image, and yet was a figure of an Image in the willing: and this figure hath discovered the Spirit, and created it into a Being [or Substance], as we perceive in the Form of this World: the Figure hath caused the Spirit, that it hath Expressed the Wonders in Figure, and that is the Matrix of the Genetrix, and that is the Spirit of this world: for the Spirit could 
l Spoken forth or Created.  express nothing but a similitude of itself; for there was nothing else.  
14. Therefore we demonstrate the Creation to you thus; for to create signifieth to comprehend in the willing, whatsoever standeth in the figure in the willing: for when a Carpenter will build an house, he must first Frame a Model of it in his willing, how he will build it, and then he buildeth it according to the Model of his willing.  
15. Thus also hath the Spirit of God framed in his will a Model after his likeness, and so created that Model: for you see in this world, that when the Spirit through the word Fiat (upon the First Day) created the Out-birth in the Wrath, viz. Water and Earth; he comprehended the Figure in the Will; and that was the Heaven, which he created on the Second Day, and tried the Work on the Third Day, and suffered to proceed out of the Earth, forms and Images out of the Essences, viz. Trees, Herbs, and Grass, which were Images of the Essences of the desiring: but the Image of the Spirit remained still hidden, and yet was in Being even unto the Fourth Day. (Hear understand) a Day without the Sun, is one turning about of the wheel of Nature in the desiring of the willing, and the Inward Will hath the Number Six, according to the six Spirits, and the outward [Will] in the desiring of the Figure hath also the Number Six, according to the similitude of the Spirit, and the two Kingdoms [viz, the inward and the outward] make with their Number Six 
m The twentyfoure hours. in 4 Quart s, 

Morning,  
Noon,  
Evening,  
Midnight.    four and twenty; which divide themselves into four parts, viz. six before noon, and six after noon, six before midnight, and six after midnight, till the beginning or morning again.  
16. And according to this, the Spirit in the desiring did set a sign, and a Reckoning, whence Times and Years proceed, which were not before; for Every Number [of the] Twelve, which is heavenly Divine, and Earthly, humane or Bestial, hath a sign in the Firmament, which the Spirit created into a visible Being, together with the Crown of the Centre, which is the 
n Or, Sphere.  Circumference of the Constellations. And we give you notice, that the Creating of the Spirit, is a going forth out of itself into the outward. For in Loco Solis, in the place of the Sun, is the Point, where the Spirit created the similitude: for the word Fiat stood there, and went forth from the inward Number Ten as a Body, & that is Luna, and in such a comprehension was the manner and form of the Deep apprehended: and the Spirit went forth, and drove the Essences of the Centre even to the Crown: and there 
o Or, framed them into the Signs.  comprehended them with the Signs, and all Forms of the Image, which stood in the Virgin in the Figure in the Willing, and they are the Stars, and created them as a Circumference [or Sphere] of the Spirit, and they are all together a Body of that Spirit which is called Sol: for there the Eternal Spirit hath comprehended or conceived the similitude of the Spirit [of this world]: and it goeth thus forth out of the Natural Body of this World, as a Spirit: even as the Eternal Spirit [goeth forth] out of the Eternal Centre of Nature, out of the Number Ten. And as they have ordered themselves with their Revolution in the Three Days, understand, before the Sun [was], so they also remained standing in the Fiat in that 
p Ordinance or Course.  Order, and are not material or palpable, though as to the Eternity it is a material being, but not as to Us, but they are Powers; an Out-Birth out of the Eternal hidden and secret Centre, and a similitude of the Eternal, and have power and strength to shapen and figure Bodies and Images, according to all the properties of Every Star.  
17. Understand us thus; Out of the Place of the Sun, Ex loco solis, go forth the Manifestation of all the Stars & Elements, and all the Stars are the Sun's Children, even unto Saturn, which is the house of the Sixfold Spirit: for the Planets are the Spirit, and the Crown which is the 
q Uppermost Stars.  Uppermost [is] the Body; and is in that manner as we have mentioned before concerning the Centre of Nature, and concerning the Thrones of the Angels. Very great things are herein contained, which we justly conceal, because of the wickedness of the World, which if they knew them, they would misuse the powers of Nature to their covetousness and falsehood.  
18. Therefore we tell you, that those to whom the Number Ten is opened, have it also given them into their Will to speak no more than what is requisite and necessary for the World, and that at all times as need requires, and is known in God.  
19 Thus we give you to understand, how God on the Fourth Day created the Sun, and with that Leading Spirit the Stars also, and what they are, being together nothing else but a life according to the similitude of God, wherein the Eternity hath manifested itself in a Being.  
20. On the Fift Day God moved this Being and Life, and set the Fiat therein, and created out of the Matrix all kinds of similitudes according to every form in the Spirit: and in this Creation now hath the third Kingdom, viz. the Kingdom of Anger, pressed hard in with it; and there went forth all manner of Beasts, Fowls, Fishes, Worms, and whatsoever moveth and liveth; all went forth out of the outward Matrix, and stood upon the Earth: and in the Deep went forth all sorts of Spirits of Fire, (such as are the Ascendants and Phoenix, and in the Air also all sorts of Spirits, according to the Substantiality of the Air, and in the Water, and in the Earth, all sorts of Spirits, every one according to the property of its 
r Or, Genetrix.  Mother; and the whole Deep between the Constellations, so far as the Word gave itself in unto the Creation, is nothing but a Life and stirring of Spirits.  
21. Now Reason asketh: being the Devil dwelleth in this world, and hath his Princely Dominion there, where abouts doth he dwell then? Behold O Man, consider this well. There are in the whole Deep no more than seven 
s Or, Orbs.  Revolutions, which roll and turn about like a wheel, or as the Life windeth itself about the soul; and the Heart, as the Centre standeth still, in the midst, that is, the 
t Note the Sphere of the Orbs with the Sun standing still, and the Earth having its daily and yearly Course.  Sun; and the 
t Note the Sphere of the Orbs with the Sun standing still, and the Earth having its daily and yearly Course.  Revolutions about the Sun, are the six Planets, as Spirits of the Centre, and the seaventh Revolution is the Earth, which turneth itself, once about in four and twenty hours, and runneth along in the course of the Planets, once a Year, and besides carrieth the Moon with it, about the Sun, as the others do also, but some in shorter and some in much longer Time: as first 
u ♄ in 29. years.  Saturn in Twenty nine years in respect of his large Course; But the 
x ☽ in 1. Month.  Moon which runneth back doth it every Month Twelve times in a year, and passeth 
y Some days over.  somewhat on yet further [in a Thirteenth Revolution].  
22. Now this together maketh the wheel of the Birth; wherein standeth the Verbum Fiat, which hath driven the Devil out from this Circle, and so he dwelleth without this Circle, and there is a great Darkness about the Crown of Stars in the Firmament, so that many Stars in the Firmament are not seen because of the Darkness, and that otherwise hath a great signification as to Men, which we would indeed make mention of, if the world were not so mad, and suffered the Devil to drive it, who derideth all manner of Revelations, that thereby he may blindfold Men; It shall in the Last Time stand manifest to the Children, which see with both Eyes, [viz. with the Eye that seethe into the Eternity, and the Eye that seethe into that which is Temporary].  
23. Thus the Devil dwelleth near us, and yet hath a Princely Dominion much deeper, nearer towards the Constellations in the midst [amongst them], where it is darkest: for he 
z Dare not, or liketh not.  may not come near the shining Lustre of the Sarres: and so is as a Prisoner, and dare not Touch the seven Governments of the word Fiat, and hath no power therein, and so is the poorest creature in the Crown.  
24. This cannot be described by a Circle, for the stun standeth innermost in the most inward Circle, and the other [Planets] alway further outwards, even to the Crown which includeth the outwardmost Heaven: and it cannot be understood [by outward Reason] but the Spirit understandeth it in itself; for as 
* The Spirit.  it is, so is this Circle also: neither can it be set down in writing, for the Life windeth itself inwards to the Sun: and so also the Spirit of Life in Man windeth itself inwards into the soul, as you may consider, concerning the Three Principles, where the outermost is also the innermost, which the outward spirit of our reason cannot conceive, for it is but One and not Three in Number: But the spirit of the soul, if it be turned about, so that it looketh with its own eyes into the innermost, and with the Eyes of this world into the outermost, understandeth it: for this is the Vision in Ezekiel, of the Spirit 
a Having eyes within and without.  with inward and outward Eyes, where the Spirit goeth right forward wheresoever it goeth.  
25. Although the wise Magis and Mathematicians have made a Sphere and described the Wheel, yet that is not enough: it is indeed a help to the unskilful to consider of the Mysterium Magnum, the Great Mystery: but the wheel hath a much more subtle understanding, and cannot be made in any Circle after this manner: for it goeth into itself towards the Heart of the Sun, and out from itself towards the figure of the Substantiality; it driveth upwards and downwards, for the Spirit of the Tincture, viz. the right fire-life, driveth upwards inwards towards the Liberty of God, and yet desireth the Spirit of the Substantiality, which driveth downwards, for without that, the fire-life doth not subsist: thus the fire-spirit turneth itself about, as it were sidewayes, and always reacheth after the spirit of the Substantiality, and the spirit of the Substantiality flieth from the Fire; but since it is generated out of the fire-Life, and cannot be severed from it, therefore it is wheeled about with the fire-spirit: For when the fire-spirit, wheeleth to the rightside, and reacheth after the spirit of the Substantiality, than the spirit of the Substantiality wheeleth also on the leftside upwards, and that maketh a wheeling round, and one maketh haste after the other; for the substantiality flieth from the Fire, and yet it cometh out of the Fire, as you see that out of the Fire goeth Air, and 
b Or, the Air cometh to be Water.  out of the Air Water, which is the substantiality.  
26. Thus the Fire which is an Anguish, desireth meekness, and the Liberty, which is without source, [or pain], and reacheth after the Water-source: and the meekness, viz. the Water-source, desireth a Body, that it may be free from the fire and covered, and the Fire runneth always after the Water, and the Water flieth from the Fire, for if the fire should go away upwards, and the water go away downwards, there would then be a great severation between them, and each [both the fire and the water] would die and come to nothing. But being the fire inclineth towards the Water, and refresheth itself therein, it so preserveth itself, and can send forth the Spirit of the Air again from itself, so that the life subsisteth.  
27. Th●s we show you The Great Mystery, Mysterium Magnum, that you might learn to understand, how far you should go, and where your Number and End is; for the Fire, (
c Or, according to.  after the seven spirits of Nature,) is the 
d The 8th Number or Form.  Eighth Number, and is a cause of the seven Spirits. Now no creature subsisteth in the Fire, for the Fire consumeth the substantiality, wherein the Natural life standeth; But yet the Fire maketh Tincture, and that Twofold: one reching inward into itself after the Eternal Liberty, after the still Meekness [that is] without being; and the other reaching forth out from itself, after the outward substantiality, viz. after the Oil, which cometh out from the Water, which is from Venus, and wherein its outward splendour and shining doth spring up: and in the inward Tincture in the desiring of the Eternal Liberty, the Majesty of the Liberty springeth up.  
28. Understand us rightly thus; the Fire hath the 
e The 8th Number or Form.  Eighth Number, and the inward Tincture hath the 
f The 9th Number or Form.  Ninth Number: and so far [only] we ought to go: for the 
g The 10th Number or Form in the Eternal Fire.  Tenth Number is the Eternal Fire of God, and holdeth in the midst of its Birth, the Cross, which severeth the Centre of the Eternal Nature into two Kingdoms: of which we have made mention formerly: and what creature soever will go back through it, that creature cometh through the Kingdom of God back again into the outermost out from God, and out from this world back into the Centre of the Fire, as into an Eternal Darkness, where the Fire is black, and a perpetual Hunger: The kindling of the Light of the Fire standeth only under the Gross; in the Meekness, in the Ninth Number, which is a 
h In numeration: the Places signify, 1. units, 2. ten, 3. hundreds. 4. thousands.  single Number; the Tenth Number is a Twofold Number, and belongeth to Angels and Men, but they ought not to reach further into the Centre of the Cross, but must stand there before the Cross of the Number Three, and cast their Minds down into the Tincture of Humility backwards into the Ninth Number, and look forward into the Tenth Number, buy with a 
i Fearing God.  Timourous Mind, not desiring to create and have [any thing] in the Tenth Number, viz. to go back into the Centre of the Fire of God: but highly rejoice before the Tenth Number Eternally, and with their songs of Praise, and hallelujahs, sing; Holy! Holy! Holy! is our God the Lord 
k Zeboath.  of Hosts; and that song is a food to the Divine Fire, from whence goeth forth in the Divine Essences, the Wonder, Paradise, the Element and Heavenly Substantiality, and it standeth before the Number Three as a Virgin of the Eternal knowledge of God; and that is the Wisdom of God: for in the Wisdom appeareth the substantiality of all Divine Essences, which to write of here we have no more Pen nor Tongue.  
29 Only we show you, how far you should search into such a Revelation: for in the Ninth Number you see all things: for it is the Tincture of the Heavenly Life, you see [in the Ninth Number] the 
l 100th Number.  Hundreth Number of the Virgin of Wisdom, and also the 
m 1000th Number.  Thousandth Number of the Crown of the Majesty.  
30. But you must not search further, into the Tenth Number, there to search and dive into the Abyss, else you go out from God as Lucifer did, who would feign be a Creator in the Tenth Number, and did seek [to have] the fire of the Eternal Original, and therein he must remain as in the Death, in the Darkness, Eternally.  
31. Therefore let the Reader be warned, not to dive further into these very deep Writings, nor plunge his will deeper, then [so far] as he apprehendeth: he should always rest satisfied with his apprehension: for in the apprehension he standeth yet in the 
n Or, Matter.  Substantiality, and there he 
o Note.  erreth not, how deep so ever the Spirit leadeth him: for to one, more will be given then to another: And this only is the Mark [to be aimed at] every one continue steadfast in Humility towards God, and submit himself to God, that he may make the Will & the Deed as he pleaseth. When you do that, you are in yourself as dead: for you desire nothing but Gods will, and the will of God is your Life, which goeth inward even to the Thousandth Number, and searcheth into the Deep of the Deity with all Wonders: He leadeth your will, submitted to him, into the Virgin of his Wisdom, so that you may behold all Wonders: But you must not leave him and imagine into the Wonders, so soon as you do so, you go quite out from God's will, which is the Eternal Liberty, and are captivated in your Imagination: Mark this; for Every Imagination maketh Substantiality, and therein you stand, and must go out from that again, or else you shall not see God.  
32. Therefore Christ teacheth us Humility, Love, Pureness of Heart, and to be Merciful; and calleth upon us to seek after the will of God, and to submit ourselves to it: For in Gods will we are able to do ALL, our own Nature must not do it; but God himself is Zealous in Us, and he is our doing if we work any 
p Or, Miracle  Wonder: For no humane soul should say or think, I will do Wonders: no that cannot be: for the wonders above the outward Nature, go forth only from the Centre of the Eternal Nature out of the Tenth Number, which the creature cannot [do:] but if it be yielded up into the will of God, than God in the creature doth the Wonder: for it is his delight to manifest himself in the weak: for the strong is stiff in his own will, and will not submit it unto God: he relieth upon his own Wit and Reason: Thus his will is out from God, and is able to do nothing: And then if he speak from himself concerning God's Being and Will, he is an ignorant liar, he speaketh not from God's Spirit and Will, but from himself, from his own Opinion, in which there is mere doubt, and from thence ariseth the Contention about [Matters of] Faith [and Religion,] about Divine knowledge, so that Men seek God in their own willing and knowing; Men will needs find God in their own willing; and he is not therein: for he dwelleth merely and barely in that willing, which yields itself with all its reason and knowing, wholly to him, and to that he giveth knowledge and power to understand his Being.  
33. Therefore lift up your Heads and observe this, the will of God is not in any strife and contention, but Man's will and the Devils, it is the will of the Wrath of God; let not the flattering Hypocrites seduce you, who enter in, boasting of the History, and say; We have the Will of God by us, we are his Ministers, look upon us, we are God's Officers, and though we be wicked, yet we rightly Bear the Office and [dispense the] Will [of God.] O Cursed Generation of Cain and Judas, you are neither borne nor known in God: why then Boast you of the will of God? How can you say that you 
q Or, Bear the office of dispencing the Great Divine Mysteries.  Bear the Great Mystery of God, whereas you are without God, in a strange will, and in yourself you carry not the Mysterium Magnum: But a poor Sinner, who converteth, but is captivated by the Devil, and is strife against the Devil; He that panteth, sigheth, and cryeth after God, he runneth in sorrow and abstinence, to the Office of the 
r The Mysterium Magnum.  Great Mystery, which Christ hath given to his Discipes and Children, who are in the will of God, and they have the True 
s Jus Divinum.  Key to Heaven and Hell.  
34. But you Sophister bear not the Office, while you are without the will of God; But the poor Repentant Man bringeth the Mysterium Magnum, the Great Mystery, with him to you, and rendereth himself up to the Apostolical Power; which you have not, but the Church or Congregation of Christ, which is in the will of God [hath it]: and so One Faith receiveth the other, and the Church or Congregation of Christ, Absolveth the repentant sinner: and not you Sophister, who have neither virtue nor powers, nor knowledge of the Kingdom of God; but are yourself the Devil's captive, and you sit in the Anger of God: and are only the Proud Whore of Babel, and swim aloft upon the office of the Great Mystery, and are uncapable of it; unless you be in the will of God, and then you are Christ's Apostle, and wear the Garment of Aaron, and God 
t Bindeth and looseth.  openeth and shutteth by your Mouth, but your natural will doth it not, that should always be dead, or else you are not capable of the Office; also in your own will, you sit not in the Office of Christ, upon Peter's Chair, but upon the Stool of Pestilence, and are the Antichrist, as we have known you, in the Number Seaventy Two, which you bear: for you are in Contention about the Cup of Christ, and you have it not in your Power, but the Church or Congregation of Christ, which is submitted to the will of God, hath it: The Ark of the Covenant is with them at Shilo, and not in your [contentious] Schismatical Sectarian Jerusalem, which you have made full of abominable Blasphemies.  
35. But what shall the Spirit Judge more concerning you, seeing you are an adulterous Woman, and have lost your Faith and Fidelity: He hath given you time to Repent, and you do not Repent, but lie in Whoredom, day and night, and therefore he will spew you out in the Winepress, and Babel shall burn up itself. Thus Christ saith: O Jerusalem, Jerusalem, how oft would I have gathered thy Children together, as a Hen gathereth her Chickens under her wings, but thou wouldst not: Behold your dwelling houses shall be left unto you Desolate. And so he saith also to you now, you desolate Jerusalem in Babel▪ the Time cometh that the children of Christ will go out from you, and it is already, and you shall perish in your whoredom. Behold your Merchants will stand a fare off and say: Behold! Babel in which we became rich and fat, is become Desolate.   

The Eleventh Chapter. Of the true Knowledge concerning Man.  
1. WE have shown you, what the Essence of all Essences it, and what its life and spirit is, and what the Matrix of the Genetrix is, viz. that it standeth in the Eternal willing, and in that Eternal willling, is the Centre of Nature, and therein is the Number Three, which is the Heart, which manifesteth the Eternity, in Creatures, Figures, and Similitudes; especially in Three Kingdoms; viz. the Heavenly Angelical, and then the Hellish fiery Diabolical; and thirdly the Substantial Kingdom of the Out-birth, viz. this world.  
2. Now you know very well that the Dear Man Moses saith in his first Book [called Genesis] That on the Fift Day, God Created all the living Creatures at once: which you are to understand thus, that in one Revolution of the Earth, God created, (out of the Earthly Great Mystery, out of the Matrix of the Spirit of the Earthly property, as an Out-birth out of the Eternal Property) all living Creatures, that they should be Images and similitudes of the Eternal 
u Essence of all Essences.  Being [Essence or Substance].  
3. Now they are indeed created out of the Earthly Mysterium Magnum, but yet the Spirit there is not so wholly Earthly; for it is yet 
x Or, Lunary.  Luna, as we see that the Earth standeth next the Moon, and [in the Circle about] from the Moon, and as every Circle is, so also is the Spirit in its own inclination, and the property of the Wheel in that 
y Orb.  Circumference.  
4. Thus the Circle between the Moon and the Earth, is both Earthly and Lunary: for the Moon hath the properties of all the Stars, and is as a sack or conteiner of all the properties of the Stars; which it continually poureth forth in its Circle: for the Earth longeth vehemently after the Moon, and therefore attracteth the shining and Glance of the Moon, as also the shining and splendour of the Sun: for all things long after the Heart, and desire the Liberty, that so they may be freed from the vanity.  
5. Thus the Earth in its longing desire, hath attracted the Spirit of the seavenfold Wheel, and holdeth that in it, as its peculiar Matrix of Nature, and would always feign awaken in it self the wheel of Life; and therefore it 
z Rouleth or turneth.  wheeleth itself about, for it hath both fires, the hot and the cold; and the neithermost always striveth upward towards the Sun, for it receiveth virtue and spirit from the Sun: and therefore it is so. 
a Wheeled or turned.  Rolled about; for the Fire wheeleth it about: it would feign be kindled, that it might have a life of its own, but though it must remain in Death, yet it hath a longing after the upper Life, and attracteth the upper Life to it: and continually openeth wide its Centre 
b Or, for.  after the Sun's Tincture and Fire.  
6. Thus from the longing after the S●nne, springeth forth the budding, and growing, out of the Earthly Matrix: for the Essences of the Earth climb forth (with the captivated life of the upper Centre) always upward out of the Earth, and spread forth themselves into a Great Tree and stalk: and you see very well, that upon the Tree and Stalk there groweth a Mixed fruit, half Earthly and half according to the Upper Centre: and the fruit never cometh into a joy [or to perfection] unless it be satiated with the upper [part] and then it is Ripe, for it hath attained Venus'es' Body. But as Venus'es' Body is unfixt, and would soon fade, if the Sun did not stay it with the virtue of Saturn. So also [is it with the ripe fruit], it is not durable, but soon turns to rottenness: it cannot be preserved [long]: because the Paradise is out of it.  
7. And thus we give you to understand, that all creatures have been created out of the nethermost and uppermost Life: the Matrix of the Earth afforded Body, and the Constellations [afforded] Spirit, and their life reaches not up into the Sun: for the Earth hath attracted the Sun's virtue into its Matrix, and so all the Creatures that dwell upon the Earth, have attained the virtue of the Sun and of the Stars: but the Body of the Fowls is out of the Deep above the Earth: and therefore also they delight most to fly in their own Matrix; and you see also how all Beasts put their face and head forwards and downwards, and look after their Matrix, and desire only the food thereof: for every life desireth its own Mother: as you may soon perceive in the Fowls, which are near of quality to the Earth, that they Eat flesh and are Birds of prey: for they proceeded from two Mothers in the Creation, viz. out of the Upper [Mother] and out of the Earth.  
8. The Earth is a peculiar Centre, and therefore was created 
c Apart by itself.  severally on the First Day, and is an out-birth out of the Eternal Substantiality, a corrupted Matrix: [corrupted by the Fall of Lucifer]: in the Eternity was therein known the Virgin of God's Wisdom, 
d In the Wisdom.  wherein all the Wonders of God are 
e Discovered or beheld.  seen: and in the Creation, & afterwards even till Adam's Fall Paradise sprung up through the Earth, and so the Upper Centre of Nature, viz. the Sun's Heart, drew forth paradisical fruit out of the Earth, which indeed was not eaten after an Angelical manner by any Creature, but only Man, though indeed he had not eaten thereof neither, for the longing of the Twofold Life catched hold of him suddenly, and there he stood, till his sleep, in 
f In the Proba.  trial, whether his will would continue in God, and [whether] he [would] Eat after an Angelical manner; But the Beginning showeth how he stood, which we must chew upon, and therefore must eat Earth, and at last must become food for the Earth.  
9 Thus, if you consider it, you may see the Creation of God, and how God created the other Creatures before Man, and you see how the life of all Creatures standeth only in the Matrix, out of which they were created.  
10. Now you know what Moses saith: That God consulted in himself to create a similitude of his Essence, an Image of himself; that should rule over all the Creatures of this world, over Beasts, Fishes, and Fowls, and over all that liveth and moveth, and saith; God said, Let us make Man according to our Image: and Created Man to be his Image, yea to the Image of God Created he him: But out of what? Reason asketh: and Moses saith: God made Man's Body of a piece of Clay.  
11. Beloved Reason; behold! open both your eyes and look not with one eye only, into the hidden Mystery of the Humanity, as hath been used for a long while hitherto. Do you hear what Moses saith? God placed Man in the Garden of Eden, which he had made, that he should till and keep it, and the Paradise was therein: do you now understand the hidden Mystery of Man? He was in Paradise, in the Creation, and was created in [and for] Paradise: for Paradise grew up through the Earth; and of that paradisical Earth, wherein the Heavenly 
g Source or quality.  property was, the Body of Adam was created: for so it must be, seeing he was to be a Lord over the Earth, and All that was Earthly: and was to open the wonders of the Earth: else God had instantly given him an Angelical Body: But then the palpable substance with its wonders, would not have been manifested: therefore he thus gave him a Palpable Body, but not so dark a rugged and Bestial one as ours are, but a paradisical one.  
12. You must understand it thus; The Eternal Virgin of Wisdom, stood in Paradise as a Figure, 
The Virgin of Wisdom.  in which all the Wonders of God were known, and was in its figure an Image in itself, but without substance like to Man: and in that Virgin, God created the Matrix of the Earth, so that it was a visible palpable Image in substance; wherein Heaven, Earth, Stars, and Elements stood in substance, and all whatsoever liveth and moveth was in this one Image. The Matrix of the Earth could not over-powre it [viz. the Image Man] much less could the outward Elements do it; because it was higher in degree then them all: it had received the never fading Substantiality with the Virgin: the Virgin was not brought into the Image; but the Matrix of the Earth was brought into the Virginlike-Image: for the Virgin is Eternally uncreated and ungenerated: it is the Wisdom of God and a [reflection Antitype and] Image of the Deity in Ternario Sancto, in the Holy Ternary, according to the Number Three, and all the Eternal Wonders of the Eternal Centre of Nature, and is known in the Majesty in the Wonders of God: for it is that which bringeth forth to Light the Hidden things of the deep of the Deity: Thus beloved 
h Note here, all People and all Mankind.  Man you see what you are.  
13. Now saith Moses: And God breathed into him the Living Breath into his Nostrils, and then Man became a living soul. This is the Ground: O ye Universities and high Schools dance about this as much as you can, show yourselves here Doctors, Masters, or Bacchilours [in Arts]: if ye be, what you please to conceit yourself to be; why then are you blind in this? why will you be called Doctors, when in the Ground you are yet searce Schoolboys? What do ye understand by that [inspiration or] breathing-in? doth not Moses tell you; that God breathed into Man the 
i Or, Living breath.  Breath of Life? What do you understand here? do you understand it to be only Air? That is not solely the breath of God: for he breathed the Air into his Nostrils: but the Breath of God cannot be breathed in from without: for God himself is the fullness of things, and is present there already beforehand where any outward thing cometh [to pass].  
14. Now therefore that you may rightly and fundamentally and also 
k Assuredly.  certainly come to understand it, look upon what we have before mentioned; viz. How God longed after the visible substance of his similitude and Image; And the Image of the Virgin, wherein his wonders stood, hath thus caused it, so that the one Imagination embraced and conceived the other; though indeed God is without substance and 
l Or, Lusting.  longing; [for his 
l Or, Lusting.  longing is only Majesty and Liberty]; But the Centre of Nature upon the Cross of the wonders, 
m Lusted.  longed after the Image which was beheld in the Virgin, where the Spirit of God goeth forth 
* Or, in.  into the Wisdom, so that the Wisdom causeth Substantiality.  
15. Behold! God's breathing-in was thus: The Spirit of God moveth on the Waters, and rideth on the wings of the Wind, as the Scripture speaketh: that [Spirit] had then comprehended the Dominion of this world with the word Fiat, and breathed it into Adam's Nostrils: Now the Spirit breathed-in the Air from without, and itself forth from within into the Centre of the Heart; for it dwelleth not outwardly, but in the Centre of Nature, and goeth forth from within out of the Deity into the outward, and 
n Or, manifesteth in a Being.  openeth [or discloseth] an Image according to itself, understand, according to the Centre of Nature.  
16. We have told yvo before: How the Wheel of the outward Nature windeth itself inwards, even to the Sun, and further through the Fire into the Liberty of God, where then it keepeth its 
o Condition.  station: and the inward Longing of the Eternal Centre, presseth with the Spirit of God forth into the Heart of the Sun, which is the Great Life and Fire, which melteth away Stone and Earth, wherein the Eternal Tincture is known within in the Ninth Number.  
17. You must also understand the Breathing-in thus; the outward Dominion of the Spirit of this world, which reacheth even into the Sun, was breathed into him from without, as an outward Life; and the Inward Dominion out of the Inward Fire in the Eight in Number was from within breathed into the Heart: for that was out of the Eternal Fire, which reached into the Ninth Number towards the Cross, after its own Tincture which goeth towards the Number Three, viz. into the Eternal Liberty; and there Man became a Living soul, with spirit and soul: for the soul hath its original a degree deeper than the Sun, out of the Eternal Fire which burneth in the Eternal willing; which willing is, to generate the Heart of God, and to exalt the Majesty in the Wonders.  
18. Understand us right thus; Gods Holy Spirit, hath awakened the living soul, out of the Centre of the Eternal Nature, upon the Cross, as a peculiar Centre of its own: not out of the Number Three, but out of the Eternal Nature, out of the fire of the Centre of Nature, in the Fift Form of the Centre, where the two Kingdoms, viz. God's Love and Anger, part: there hath the Spirit of God awakened the soul, and brought it in, forth from within, outwards into the Tincture of the outward Spirit, into the blood of the Heart, through himself; and this is the soul: Master Doctor understand it aright, and do not vaunt so proudly, stately, and insultingly: for the soul is the child of God: its will should always be inclined into the will of God in the Tenth Number, and then it is an Angel, and liveth in God: and eateth of the Word of God, of the virtue and life of God: it should not turn back into the Spirit of this world, into the fire of the Out-Birth, but into the fire of the Number Three, in Ternarium Sanctum, into the Holy Ternary.  
19 And thus thou mayst understand, what thou art, and what thou wert before the Fall: for thou couldst rule over the Sun and the Stars: all was in thy power; the Fire, the Air, and the Water, together with the Earth, could not compel thee: no outward fire could burn thee, no water could drown thee, no Air could suffocate or stifle thee, every living thing feared before thee, thou hadst thy own food of the paradisical fruit, to give to the outward life, and the Verbum Domini, to the inward life of the soul: thou hadst lived Eternally without woe, or feeling of any sickness or disease, in mere joy and delight, and besides without care and toil: thy mind was as the mind of a child, 
♁  that playeth with his father's wonders [or workmanship], no knowledge of any evil will was in thee: no covetousness, no pride, no envy, no anger, but all a sport of Love.  
20. Now behold: that you may once apprehend this: God took to himself a particular Dayeswork about Man; if he would have had him to have been Earthly, Bestial, and Mortal; he would have created him on the Fift Day, with the other Beasts: And that yet you may well apprehend this; He created but one Man, with the 
* Adam had the whole Cross in the Brainpan of his skull. But now the Man and the Woman have each of them only one half of the Cross: thus;  whole Cross in the Brainpan, which signifieth the Number-Three: he was both Man and Woman, yet you are not to understand any woman, but a virgin wholly pure and chaste; he had in him the Spirit of the Tincture of the Fire, and also the Spirit of the Tincture of the Water, viz. of Venus: he loved himself, and through himself [he loved] God: he could generate Virginlike (out of his will, out of his Essences without pain, without tearing or dividing [his body]) such a Man as himself was; for he had all Three Centres in him: and as the Centre of the Eternal Nature was not torn nor divided, when the Spirit of God conceived his soul upon the Cross, and brought it into the Wisdom; also as the Spirit of this world was not torn nor divided, when the Spirit of God breathed into him the spirit of this world, as an outward life: so he also was not torn or divided: for he had a Body, that could go through Trees and Stones: if he had instantly gone on in the will of God, then had he brought HIM [viz. God] with him into the Great Wonders.  
21. The Noble Philosopher's Stone, was as easy to be found by him as any 
p Mawerstein.  other stone, and then he might have adorned the outward life with gold, silver, and precious Stones, Jewels and Pearls, all to his own joy, and to [the manifestation of] God deeds of wonder: he had not needed Bestial Clothing; for he went naked, yet clothed with the Heavenly Tincture: he had no such Members, as he might be ashamed of, as his Fall demonstrateth. This was his Fall: his soul Imagined after the outward Fire of the Out-Birth, after the spirit of this world, and turned himself away from God, and desired to live in his own property [or self]; and to be Lord; his will turned itself out from God's will, and was disobedient to God, and desired the Earthly fruit, out of the Earthly Essences, and caused God to suffer the Tree of Temptation to grow, that he might try what his Image would do, and did forbid him that Tree.  
22. But his Lust was instantly gone after the Earthly Essences, Good and Evil, which the Devil did eagarly help forward, (as he doth still) till Adam was overcome, and went forth from the will of God, and suffered himself to be wholly captivated by the spirit of this world: and then all was done with him: the Heavenly Image became Earthly: the soul became captivated in the fire of God's Anger: it had the heavenly Tincture no more, and could not eat of the Verbum Domini any more; it had turned itself away into the spirit of this world, and was gone out from Gods will into the Lust of this world: and so also at the instant of the Fall, the spirit of this world made the body wholly Earthly: the Paradise, with all Heavenly 
q Wit, wisdom, and understanding.  knowledge retired into itself [and so departed from Adam], and the Dear Virgin of Wisdom remained standing in Grief, till the Word of the Lord came again, and looked upon 
r The Noble Sophia.  her again with the promise of the Seed of the Woman, and then 
r The Noble Sophia.  she passed into the light of Life, & now warneth Men of their ungodly ways; concerning which we have mentioned at large in our former Writings, and also concerning 
s Adam's Wife, the Woman.  his Wife; therefore we here forbear to write any further of it, and only further show you our Propagation as to body and soul.  
23. We have 
t In the Ninth Chapter of the Threefold life.  formerly mentioned: how the provocation between both kinds, Masculine and Feminine, to copulate, existeth; viz. out of two Governments [or Dominions] of one [only] 
u Being or Essence.  substance: for when Adam could not subsist, than God let a sleep fall upon him, and took the one Dominion, viz. the Tincture of the Spirit from him, & left him [the other, viz.] the Tincture of the soul, and framed a Woman out of him: But that she might have a soul also, God took a Rib from his Body, with his flesh and blood, and comprised the soul therein, but without power of further Propagation, [of itself], for her soul remained in Venus, being desirous of the Man's soul, even as the lower Dominion of the Three Planets under the Sun, which make Spirit and Flesh; desire the Three uppermost for their Life, as is before mentioned: so also is the Dominion in the Man and the Woman: for the Man hath the Tincture of the Fire wherein the soul consisteth, in his seed; and the Woman hath in her the Tincture of the spirit of this world, viz. of Venus, naturally so called, in her seed and Matrix. If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation: you would indeed wonder rightly why each are as they are: 
x Note.  it shall be set down in a Paper by itself, for there is nothing without cause. Nature hath its own mouth, if it desire to have any thing, it maketh itself a mouth fit for it, and giveth a form to that thing which it desireth, that it may fit the mouth, according as Nature liketh best. Observe this.  
24. Now when the Seed is sown, than not only the sower soweth, but the Ground also, affordeth its Essences [or virtue] to it: the Man soweth soul, and the Woman soweth spirit, and both of them afford Body, and not the one without the other: the Tincture of the Fire hath indeed a Body, but it became very small in this corruption: and therefore the Nature of the Water (in Venus) must give a soft spirit to it: for the Man and the Woman are one Body, And Saint Paul saith; If the Man have an unbelieving Woman [to his wife] and the Woman have an unbelieving Man [to her husband] let not the one forsake the other: for the Man knoweth not whether he shall save the Woman, or the Woman the Man. Even as Adam saved his [wife] Eve who first eat the bit [of the forbidden fruit] for she was a part of the Life out of his flesh and blood: and the same spirit and the same soul which Adam had, and which Eve got from Adam, is now also in us in both kinds [or sexes].  
25. Therefore ground your Judgement thus; When the Man soweth his seed, he soweth flesh and blood, and the Noble Tincture of the soul; and the Woman receiveth that into her Matrix, and instantly affordeth to the Man's seed her Tincture of Venus, wherein standeth the Elementary Spirit, and that assumeth Saturn, and bringeth it round on the wheel about to Sol, and there the Natural Life with the life of the soul is disclosed; for Saturn giveth it to the Moon, which breedeth it, and in a Circuit of all the Stars, maketh Essences therein: and then the Essences exist; and wind themselves about to Mars, which striketh up the Fire, and there count the Signs in the Heavens, how many hours each of them hath, and double that with two Kingdoms, and then you have the Ground of the Incarnation [or becoming Man,] and what is done every hour with the Sulphur [viz. with the substance which cometh to be Man] for Man hath yielded himself over to the spirit of this world, and is fallen home to it: and so now that Spirit maketh an Earthly Elementary child according to the Stars and their Dominion.  
26. If God had not become Man [or been Incarnate], we had remained Beasts, according to the Body, and according to the soul, Devils: and if we go not forth out of the house of our sins, we are such.  
27. And therefore God hath made his Covenant with us in Christ, that we should be new borne again in Christ: for he hath given up his life into Death for us, and hath brought our soul again quite through the Eternal Fire, and turned it about, that so we may see into the Tenth Number again.  
28. Christ saith [through the Apostle Paul] All shall be tried by the Fire: let every one have a care that his works burn not, for so he shall suffer loss. And know this, that at the End (when this world shall pass again into the Ether) God will awaken the fire in the Centre, which is the Eternal [Fire], and will purge this floor: understand, it is the soul's Fire: and so then if the soul have been turned into the will of God, than the Holy Ghost with the Divine Tincture shall burn forth from the soul, and the Tincture of the soul shall be taken into the Majesty of God; which the soul attracteth again into itself, and that will be its refreshing and quenching, and so it will be able to subsist in the fire: But that soul which is turned back into this world, and that the substance of this world cometh to be in the fire, than the soul will be without God, for in the Abyss of this world is the hellish fire, and into that it must go, and there eat what it had Cooked here: for every ones works follow them.  
29. And then they will say to the Wise Virgins, O give us some of your Oil: but the wise Virgins will say; O no, lest we should want as well as you, and perish with you, Go to the Merchants of this world, to the Sophisters, and buy Oil for yourselves: But before they shall bethink themselves how the oil is to be bought, and where it is to be had, the Gates of Heaven and Hell shall be shut: and upon that followeth the Eternity, and this Being [of this Created World] passeth away. Consider this, for there is no dallying with the Spirit of this Revelation: it concerneth body and soul: he that will see let him see, but he that will not, yet he is warned.  

The Gates of the Great Misery and Lamentation,  
[showing] How the Image in the Mother's Womb while it is yet a Sulphur [viz. and inanimate Lump or Mass] is 
y Infected or poisoned.  destroyed: so that many an Image, according to the spirit is a Beast, also a Toad, and a Serpent, which afterwards appeareth plain enough by its 
z Substance.  condition, will and Conversation, and if it should not be helped again by God in Christ, so that it be new borne again, it must remain so Eternally in its figure.  
30. Dear children in Christ; our purpose in revealing this, is not thereby to reproach Mankind: it is the very Truth, we have highly known it: Moreover, Christ the Mouth of Truth itself saith so, who calleth Herod a Fox, and the Pharisees a Generation of Vipers and Serpents: and the Scripture here and there calleth the Tyrants, Lions, Bears, Wolves, and cruel Beasts; and the Revelation of John, also Daniel, & the other Prophets, have deciphered the Potent Rulers of this World, by evil, fierce, and cruel Beasts; truly they have not meant thereby the Image of God; for that were not right, that God should compare his Image, which is Angelical to such abominable Beasts▪ and yet he is the Truth itself, and out of his Mouth proceedeth no deceit or falsehood, nor no untruth: and seeing he hath called the Rulers of this World so, therefore it is [spoken] concerning their Governments; for they raise Wars, Murder, & all Mischief in their Dominions: and are those devouring Wolves, Lions, Bears, Foxes, Vipers, and Serpents, for they appear so in the presence of God: though outwardly they have the Image of Man, yet the spirit of their soul is such a Beast: and upon that followeth God's 
a Election.  Predestination: although God willeth that all Men should be 
b Or, saved.  helped, yet he knoweth very well who are desirous and capable of any Help.  
31. We do not here shut up the Grace of God, from those that turn and become Newborn out of this Bestial Condition: for Christ is therefore become Man, of purpose to help us, that we may come again to the similitude of God: and HE hath therefore brought our humane soul into the fire of the Anger of God, as into the Abyss of the Centre, into Hell, and into Death, where our souls lay shut up, and out of Death and Hell again, into the Tenth Number, into the Eternal Tincture of God, upon the Cross, from whence the soul Existed from Eternity, which appeared before the time of this World, in his Wisdom.  
32. And you are to know, that every soul while it is yet in the Seed, is no 
* Living Creature.  creature, but is in the Fire, or a Fire of the Tincture, and is a Will of the Creature; and it standeth yet in the power of the Parents, either to 
c Awaken or enliven.  quicken or destroy the Creature, which [to destroy] runs opposite against the order of the Creation, and is an abomination in the sight of God: and hereby is showed you, that such as the Tree is, such is the Fruit that groweth out from it: yet the compulsion is not 
d Or, by necessity.  wholly perfect, for the two Kingdoms, viz. Love and Anger, stand presently in the wrestling one against another: For God hath brought his love in Christ again into the Humanity: and so it standeth in strife against the Anger.  
33. But you must know, that a false wicked seed may well be forsaken: and if that come to be so, than the nature of the fire often figureth the Spirit of the soul in a horrible form, which is not known in the outward Image, but only in the 
e Or, false.  Evil Conversation and will; as is seen that every one's conversation is from his Abyss, and the Spirit of his soul is so in figure: for the Inward goeth outward, whatsoever the will in the Abyss is, that the body doth, and though he dare not do it openly because of disgraceful punishment, yet he doth it secretly, and hath continually a will to it, neither doth he account it any vice: for he knoweth not himself, but he himself doth that which he judgeth [to be evil in another].  
34. And then secondly, we give you to understand, that the outward Dominion (viz. the Spirit or this world) is also in the seed, while it is yet a Sulphur [that is, matter without form or life], and in that [Spirit] hath the Constellation its Dominion, and it draweth also with it inwards the Constellation of the Stars, as they have 
f Or, aspects.  influence and infect or poison a thing, & also make it Lovely, according as the Imagination is at all times: for every Star is a seeking; a desiring (viz. of the 
g Or, to operate according to its property.  Wonders) according to its property: each of them desireth a Life, and the Elementary Sulphur, which is also desirous, longeth after the desiring of the Stars, and attracteth, or letteth that into it, and becometh pregnant therewith.  
35. Now in the Stars there are all the properties of this world, whatsoever all the creatures are, that the Stars are, every one of them helpeth towards life, and to the Revelation of the wonders of God: for therefore they are brought into Being, because God would open all forms of Nature: and many of them make the property of a Dog in the outward Spirit of this world; many, of a Wolf, a Bear, a Lion, a Fox, a Hare, a Bull, a Peacock, a Cock, also of a Toad▪ a Serpent, and so forth, after the Condition of all sorts of Creatures; and so if such a Star be fixed, so that it have received the virtue of the Sun through the introducing of the Spirit; than it is powerful, and its Imagination presseth along in the seed, whereby a creature getteth such a property in the Elementary life and spirit, as well in Men as in Beasts.  
36. And such an Evil property many times covereth the soul, and enticeth it from the will of God, so that it goeth out from Gods will: for it often cometh to pass, that the Image of God is in the soul (which desireth [or longeth after] God) and is captivated with such an outward spirit, which plagueth and tormenteth it: this you see and may know, by such as many times fall into foul and heinous sins and wickedness (for the outward spirit casteth them headlong thereinto) & then suddenly they fall into such great sorrow and repentance upon it; that they sigh and turn and go on towards abstinence [or amendment]; and that is a strong Combat of the soul against the Spirit of this world: for it often doth a thing, that it never had in its mind or thought, much less in the purpose to do it, and yet is so suddenly entangled; [and overcome].  
37. For when a Man is secure, and doth not always stand in fear, and trembling before the anger of God, than the Devil slippeth into the Spirit, and looketh narrowly when there is in a Man any evil Constellation of his property and Stars, and so casteth a Man headlong into an unexpected fall, into Wrath, Murder, Whoredom, Theft, Poisoning and Death: this is 
* The Devils.  his Art, which he is most diligent in.  
38. For the outward life is fallen quite under the power of the Stars, and if thou wilt withstand them, thou must enter into God's will, and then they are but as a shadow, and cannot bring that to effect which they have in their power: neither do they desire it, but the Devil only desireth it: For the whole Nature boweth itself before the will of God: for the Image of God in Man is so powerful and mighty, that when it wholly casteth itself into the will of God, it overpowreth Nature, so that the Stars are obedient to it, and do rejoice themselves in the Image: for their will is, that they may be freed from the vanity, and thus are kindled in Meekness in the Image, at which the Heaven rejoiceth, and so the Anger of God in the Government of this world is quenched for when that is burning, Man's wickedness is guilty of it, in that Men kindle it in the Spirit of this world.  
39 For a false wicked malicious Man, kindleth the Elements, for he casteth his evil power and falsehood into them, which the Wra h of the Abyss devoureth, and thereby groweth stirring and working: which otherwise the Love, in the meek life, would keep back: but if the Wrath of God be strong, than it overpowreth this world: and then saith the Prophet from the Spirit of God; I will let my Wrath come upon you which will devour and destroy you.  
40. For God is nothing but Goodness, and willeth not the Evil: he warneth Man beforehand, that he should still the wrath by turning and going out from the Anger; but when this is not done, than he suffereth that to come, which Man hath awakened, viz. Wars, Famine, pestilence: Now God doth not this, but Man himself, which maketh Wars, and the Heaven withdraweth its fruitfulness, and the Spirit of this world kindleth itself in the hellish Poison and Wrath, and so diseases and the Pestilence come forth, which God is not guilty of: but Man hath awakened them, and they devour him: for thereby the Anger is sharpened, and getteth a Longing to devour: for Men awaken it in their wickedness and Malice, and kindle it, whereas otherwise it would be at Rest.  
41. You must understand it, thus; Adam hath left it us for an Inheritance: if he had continued in the will of God; the Anger, had not touched him, to Eternity; and then the Devil had been shut up in the Wrath: and therefore he hath wrestled with Man, and thrown him into sin, so that he hath awakened the Anger in the spirit of this world, in which the Devil is the Great Prince, and increaseth his Kingdom with the Souls of Men: and thus the Devil is a Prince of this world: or else he could not touch a fly, or move a leaf, if Man had not kindled the property [and working] of the Anger: even as he is altogether void of strength, in a time when Men are virtuous and honest: and therefore he driveth men so eagarly to unchastity, for he knoweth well what he getteth by that, and what ability it hath in the Incarnation [or men's coming to be] and what fine spirit is begotten out of a false will [and unchastity], to which [Spirit] he hath a Great access and Power.  
42. And then thirdly, we give you to understand, from a true ground, what the Great secret Mystery of the Anger, and of the Devil, is; for we demonstrate it to you thus; There are two sorts of Dominions in Man, even while he lieth in the seed, enclosed in the Mother's womb: as in two Tinctures; one out of the Eternal Matrix, as the Tincture of the soul, and the other out of the Centre of this world, as from the spirit and life of this world, so that often a whole false soul is figured (according to the Devils will) and so is captivated by the Anger: and then also the Spirit of this world, (if it be in a good Constellation at the time of the Spirits awakening) oftentimes figureth a very friendly, lovely, outward Spirit, which can give good words cheap enough, and yet its soul is a Devil: He giveth sweet words with his mouth▪ and the spirit of his heart is Poison, and he thinketh only how to do evil or mischief, and that with a pretence of fair carriage to hid it: and such a one dwelleth in two Kingdoms, viz. in this world, and with the Devil: He doth not believe in any God at all: for he accounts himself a God: and although he liveth in the History as an Hypocrite, as if he were the child of God, that he doth for a show; and so the Devil tickleth his heart, so that he supposeth, the Kingdom of God consisteth in an Historical knowledge, if he can tell that there is one God in Three Persons, and that God became Man, and hath turned his Grace and favour towards us, than he is a Christian, and the child of God [enough].  
43. Some ascribe to the Sophister, 
h Jus Divinum  power and authority to forgive sins: but he that is a Sophister, and attributeth such a power and authority to himself, without the will of God, without entering with his will into God; He is the Devils and Antichrists Priest; as well as the Hypocrite, which hangeth on the History, and accounteth the knowledge [of that] for Faith: No Sir: Righteousness and truth must follow Faith, and although the Devil in the outward Spirit (being Evil in respect of its Constellation) assaulteth Man, and often overthroweth him, yet the Heart suddenly desireth righteousness and truth again, and is at variance with the Devil concerning the sin committed.  
44. But a false wicked soul careth not for righteousness: if it can but cover its sin, than it is well enough; it seeketh merely to deceive, under an outward appearance, which it carrieth about in the hypocritical spirit of this world: its holiness is a mere outward show, and it knoweth not the will of God at all: but it supposeth the will of God consisteth in Ceremonies: but the Ceremonies are 
i Or, in.  of this world, and are but signs, that the simple Laity [or common people] might consider what God hath to do with Man.  
45. The Covenants of the most precious Testament, which the Hypocrite useth for a show, are no benefit to him: he doth but provoke God to Anger, in that he will go about to make God a dissembler, to cover his own wickedness.  
46. O thou Antichristian World! What mischief hast thou done with thy Ceremonies, in that thou hast set them in the place of God: if thou hadst declared to sinners God's Anger and Punishment, and the Devil's false Lust, and how a sinner must go forth from his sins into the will of God, and with true sorrow and Repentance, in a right trust and confidence, be borne again in God; and that God only seeketh and would have the Abyss of the Heart, viz. the soul; and that all false and wicked lusts and desires must be removed out of the heart: 
k What good Doctrine had that been.  O how well hadst thou taught.  
47. But the 
* Councils of Nice, Trent, etc.  Councils have been brought in, only that thou mightst be Lord over Silver and Gold, and over the Souls, Minds and Consciences of Men; and so thou art indeed the Antichrist in thy hypocrisy and appearing holiness: thou hast Instituted Ceremonies, and Glisterest in Imitation of Aaron, but why do you not live in the obedience of Aaron towards God? Every one looketh upon the fine hypocritical performance of the work, and his heart is carried away towards the hypocrisy, and supposeth, when it keepeth or celebrateth the Ceremonies, that it is an atonement of the Anger of God: But it is Idolatry, and that which entangleth the heart, and leadeth it captive in the hypocrisy: It were better to use no Ceremonies, but barely to perform the express command of God, which he hath left us in his Covenant and Testament: The Congregation of Christ can well sound forth, and sing of God's deeds of Wonder, but best of all in the 
l Or, Native Language.  Mother Tongue, which every one understandeth, and can lift up his heart and soul therein, and so the whole Church or Congregation of Christ as one Body exulteth in God, and singeth of the Wonders of God, which doth stir up attention and consideration, which in a strange or foreign Language is but hypocrisy and ostentation, whereby Pride will vaunt itself, for it always appeareth very willingly in a seeming Divine posture in hypocrisy: for the Devil is such an Idol, for he mocketh God his Creator therewith, and so painteth forth the Antichrist before the face of God, that God shoul see, what a Potent Lord and Prince he is, who can shine, as the Majesty of God shineth; and so he maketh such a Glistering in mockery to God, and bringeth the souls of Men into the Glistering [hypocritical show of Holiness].  
48. O thou Proud and Covetous Antichrist; what hast thou done, that thou hast thus brought thyself and many thousand souls away from God to thy own Glistering Pomp? how wilt thou be able to subsist, when the Bright Countenance of God appeareth? where will thy poor soul turn away in thy Glistering Hypocrisy, when the Day of Judgement shall come? Seeing all must pass through the Fire, where will your own appearing holiness remain? will it not remain in the Fire? For no soul can reach God, unless it be turned into the will of God, and be Regenerated in God, else there is no subsisting in the Fire.  
49. For the soul must be tried through the Fire, and must not be turned in any whither, but into great humility, into the Love and 
m Barmhertzigkeit.  Mercy of God in the Humility of Jesus Christ, it must bring Christ's Body, and stand in the wisdom of God, that must be its Body, else it will not be acknowledged for God's child: for it must be as pure as it was when it was Created upon the Cross: it must be Regenerated upon the Cross of Christ, and enter with Christ in the flesh and blood of Christ, through the death of Christ, through the Anger of God, into the Ninth Number, as into the Tincture of the Eternal Divine Fire, and there it standeth as a Creature before the Tenth Number, as before the Holy Number Three, and humbleth itself before the Number Three, and the Majesty of the Number Three embraceth it as a dear child: So the Humility is the food and strength of the Majesty, out of which the Brightness goeth forth from Eternity to Eternity.  
51. Where wilt thou Hypocrite remain, with thy Glistering Lustre, which is generated out of Covetousness and Pride? O ye Children of God, Go out from this Whore, she standeth on the Devil's Stage, and is carried in a show of Triumph, to God's disgrace and contempt.   

The Great Open Gate of the Antichrist.  
52. Harken and see thou poor soul, we will show thee the very Antichrist, who domineereth over the whole world: whom God hath made known to us that thou mightest see him: for thou hast hitherto accounted him a God: but now his shame must come to light: for he is so secret that none know him, unless they be borne of God, so that they apprehend God's Essence and Will, otherwise he remaineth hidden in every Man: for there is none but hath him, and carrieth him in his Heart: yea if one be a child of God, and yet hath not the deep knowledge of God, he 
n Dependeth still on him.  hangeth still to him: for the Devil hath insinuated himself in the form of an Angel into him: therefore mark what here followeth, for it is the Number of the Seaventh Seal, and 
o Or, maketh known.  declareth the Eternal Day.  
53. Observe it ye children of God: For I myself formerly before the time of my high knowledge, did thus reverence and honour him, and supposed it was [according to] Gods will: for I was taught no otherwise, and the whole world is in the same conceit; though that doth not hurt the Ignorant, but that he may be saved in his simplicity well enough, yet God will reveal him in this last time. For here the Devil will lose his Sting, in the Children of God, into whose hearts this knowledge shall spring up: for it is the Right Steel wherewith God's Love-fire is Struck, and whereby the soul receiveth Christ's Body, and is borne in God: for the soul needeth no other Birth, but a returning and entering into God.  
54. Behold! thou poor wounded soul, thou standest and Prayest thus; O God, forgive me my sins, let thy Anger cease, and receive me into thy Grace: and it is very well done: but thou understandest not how God receiveth a poor sinner: thou supposest it is, as when thou comest before the Prince or Judge of the Land, and hast forfeited thy life, and prayest him, and he 
p Pardoneth.  forgiveth thee thy misdeed of grace, and so thou art quit and freed: But thy sins fly in thy face, and thy heart accuseth thee, that thou art yet guilty of the Punishment: And just thus you come also before God: and so many hypocrites are thereby generated: you suppose, God in his Essence and Spirit taketh your sins away from you: do you not know what the Scripture saith: that All our works shall follow us? And if it shall happen, as aforesaid, then God must move himself upon every one's will and purpose to call upon him, and cast away his sins from him, and yet from Eternity God hath moved himself no more but twice; once with the Creation of the World and all Creatures; and a second time in Christ's 
q Or, Incarnation.  becoming Man, and there the Heart of God moved itself. [Note, the Third Time God will move himself in the power of the Holy Ghost through the Mouth of Christ at the Last Judgement Day, when all shall return again into the Ether; The first Moving  according to the Father; the second according to the Son; and the third according to the Holy Ghost, otherwise he moveth himself no more in Eternity].  
55. Behold! when God forgiveth thee thy sins, when thou callest upon him, he taketh nothing away from thee, neither doth he fly down from Heaven into thee: for he is from Eternity in thy soul; but in his own Principle; thy soul as to him is only gone out from his Principle, understand, out from the Holy Will in the Majesty, into the Anger. Now in the Anger thou wert in the Eternal Death, and the Man Christ, who is God and Man, hath made a passage through the Death and Anger, to the Majesty of God; you need only to turn, and go through that passage, through the death of Christ, through the Anger, into the Majesty, and so you will be embraced as the most beloved Angel, that never committed any sin: also no sin will be known in thee, but God's deeds of Wonder only, which must be opened in the Anger: for the Love hath nothing to do with that fire [viz. the Love cannot open the Wonders of the Anger], neither doth it mix itself with the 
r Viz. The Fire of Wrath.  Fire, but flieth from it.  
56. Now therefore when you Pray thus: O God forgive me: you always doubt because of your sins, whether God will hear you, and come into your heart. Behold! do not doubt; for by your doubting you despise and contemn the Majesty: it is also a sin, but cast all your sins in general upon a heap, and come 
s Or, earnestly.  confidently, with your desiring soul, in humility, to God, and enter into him: do but turn your soul out from the will of this world, into the will of God: cast yourself, with your whole Reason, and all your Thoughts, into the will of God; and although your heart and the Devil say utterly No; yet make your outward Reason dead, and enter in with force, and continue steadfast: look not back, as Lot's Wife did, who was turned again into Sulphur, and into a Pillar of Salt; but stand fast; let the Devil, and the Spirit of this World, and also thy heart, with flesh and blood, struggle [what they will], yet give no place to reason; when it saith, thou art without God; then say no, I am in God, I am in Heaven in Him, I will not in Eternity departed from him: The Devil may keep my sins, and the World this Body; yet I live in the will of God; his life shall be also my life, and his will shall be my will: I will be dead as to my Reason, that HE may live in Me; all my doing shall be his doing: give thyself up to him in all thy purposes; whatsoever thou takest in hand, commit it to his pleasure and government, that all may be done 
t Or, according to his will.  in his will: Behold! if thou dost thus, all evil Lusts will departed from thee: for thou standest fast in the presence of God, and the Virgin of his Wisdom leadeth thee, and 
u Or, discovereth.  openeth to thee the way to Eternal life, she warneth thee of the evil or false ways, she always driveth thee on to abstinence or amendment and submission or resignation.  
57 But that you have so great obstacles and hindrances of doubting in this way, is [caused by] the strife of the soul against the Devil, who layeth himself in the way as a filthy swine, therefore cast thy sins upon his neck, and do not doubt; and if thou canst not leave that [doubting]; then reach with thy soul into God: for God is in thee: Christ hath opened the Gates into his Father, do but enter in, let nothing keep thee back: and though Heaven and Earth, and all Creatures should say, thou canst not; believe them not, go forward, and thou wilt suddenly get in, and as soon as thou comest in, thou gettest a new Body on to the soul, that is the body of Christ, which is God and Man, and thou wilt afterwards have ease and refreshment in thy heart, thou wilt get one that will draw thee, and set the falsehood of the World before thy eyes, and warn thee of it.  
58. Therefore observe; there are many that think with themselves, saying, I will pray to God to take away my sins from me, that I may be released of my old sins: and when it cometh to pass, that they attain the Love of God, they think the old sins are passed away and forgiven; [saying] I may now sinne anew, I will afterwards Repent once again, and cast the abomination away from me: Indeed that were a good way, if the purpose were at hand: But hear, when thou goest out from the Love of God, than thou hast all thy sins, which thou hast committed all thy life long, upon thy neck again: for thou turnest back again into the house of sin, and forsakest God; thou goest out from God into the Kingdom of the Devil, and thy Works follow thee, whither soever thou goest: the Purpose cannot help you, unless you go on in your Purpose.  
59 Or do we alone say this? doth not Christ say? When the unclean Spirit goeth out from a Man, he walketh through dry Places, seeking rest and finding none; and then he returneth again into his house, and when he cometh there, he findeth it swept and trimmed: and then he goeth and taketh with him seven other Spirits, which are worse than himself, and entereth in, and dwelleth there, and so the last [condition] of that Man is worse than the first: Do you understand this [similitude]? You have driven out Satan, and have cleansed your heart, and have well swept your house of sin and trimmed it: and now when you are secure and careless, then cometh the Devil with all the seven forms of Nature, and slippeth in, and thrusteth the old worldly Lusts into thy Heart again, out of which all wickedness and blasphemies are generated: for he dwelleth in those seven Spirits, and tickleth thy heart therewith, and deceiveth thee seven times more, and so thou yieldest to him, and fallest from one sin into another: and then he bindeth the poor soul fast to the sin, and letteth it not run after abstinence or amendment, but bringeth it into fleshly Lusts: and when the soul beginneth to stir [or struggle]; he saith, to morrow to morrow, so long till he get the Venison.  
60. Therefore it is said; We must stand still, and watch: for the Devil goeth about, as a roaring Lion, seeking whom he may devour: he cometh at all hours before the door of thy Heart, to see whether he can get in or no: for it is his beloved Lodging; he hath no rest in Hell: but in the soul of Man he hath joy and pleasure: he can therein open his malicious Wonders, wherewith he may sport himself after this time also, wherein he taketh his pleasure; for Hell and the Anger of God desireth that.  
61. Again, you see how the Great Whore of Babel hath set herself up in this her play of forgiving [sins]: she boasteth of the Keys of Absolution: that she can forgive sins; and boasteth of the Apostolical Keys, and maketh sale of sins for money; and usurpeth that from Christ's words; Whose sins ye remit, etc.  
62. Now I would feign know; How the sins of the Repentant sinner, who casteth himself into God's will, and who goeth forth from this world's Reason into God's Mercy, can have his sins retained: and much more would I feign know; how one sinful Man, can fetch another out of Hell into the Kingdom of Heaven, when he cannot get in himself, and goeth about only to make the Devil proud with his covetousness; in that he selleth the Forgiveness of sins for money? Whereas all sins are drowned only in Christ's New Body, in Christ's flesh and blood: and Isaiah saith in the Person of Christ: I Tread the Winepress alone: and I alone blot out your sins, and none besides me: But if it were true which Antichrist boasteth of; then one Devil must drive away another: and then, what were become of the New Regeneration in Christ's flesh and blood, whereby our souls are brought into God.  
63. If it could possibly have been that God might have taken away Adam's sin in such a manner, God had not [needed to] become Man, and so have brought us into God again; He might rather have forgiven Adam his sin, as a Prince pardoneth a Murderer, and granteth him his life; No Sir, you yourself must go out from sin, and enter into the will of God: for God doth not stand by as a King, and forgive sins with words: it must be power; you must go out from the Fire into the Light: for God is no Image for us to stand before, and give good words to: but he is a Spirit, and penetrateth through the Heart and Reins, that is, Soul and Spirit: He is the Fire of Love, and his Centre of Nature, is the Fire of Anger: and if you were in Hell among all the Devils, yet than you are in God: for the Anger is also his, it is his Abyss; and therefore when you go out from that, you go into the Love of God, into the Liberty that is without source [or pain].  
64. There is no other forgiveness [to be] understood, but that thou go out from [the will of] this world, and of thy flesh, also from the Devils will, into God's will: and then Gods will receiveth thee, and so thou art freed from all sins: for they remain in the Fire, and thy will in the Tincture of God, which the Majesty enlighteneth; All is near thee; thy sins are near thee; but they touch thee not: for as we have mentioned to thee before, the Still Eternity is a Liberty: but yet do not think that it will take away thy sins from thee into itself, as also thy abominations and wickedness; but they belong to the Anger of God, there they must swim, and be bestowed on the Devil: but they stand beneath thee in the Centre, and thou art as a fair sprout [and fruit] wh●ch springeth up forth through the Anger, to the Love [fire] and to God's deeds of Wonder: and yet the Anger is not in God, but in the Abyss; and when the Devil lifted himself above God, than he went into the Abyss, and became God's Footstool.  
65. The Text in Matthew, Chap. 16. vers. 18, 19 hath another understanding in it: The Temple of Christ, (viz. Christ's children,) is Christ's Bride, he hath adorned her with his fairest Ornament▪ and as he hath loved us, and brought us through himself into God his Father▪ so we should love one another: and when a sorrowful Repentant Man cometh, which will yield himself into the Congregation of Christ, and desireth Christ, him the Congregation should receive; for Christ hath received him: and so we are all one body in Christ: and as one Member preserveth and loveth the other; so we should receive the poor converted sinner into our Congregation, and in the Place of God, make known to him the forgiveness of his sin, and lay our hands upon him, and make him partaker of our Body and Congregation; and so our spirit and virtue or power, will rest upon him, as is to be seen by the Apostles of Christ.  
66. And when we receive him into the Congregation of Christ, than he is [become] our Brother; when we say, thy sins are forgiven thee, than they are drowned in the Blood and Death of Christ; and he is a Member of us: we take not away his sins from him, but Christ in us drowneth them in his blood through our and his 
x Earnest desire.  Faith; When we lay our hands upon him, and pray over him, than we, with our will which is [given up] into God, penetrate into his Will; and bring him into our will, as into one [and the same] Body in Christ, to the Father: his will becometh our will; for he giveth up himself through Christ into the Bride, as into our Will, which is also Gods will; and we receive him with good cause, into our Love, into our Will, and sink ourselves down in him through Christ into God: thus we forgive him his sins; for we are the Congregation and Bride of Christ, whom he loveth, and what we do, that doth Christ in us, and God in Christ: it is all one, Christ is ours, and God is Christ's; and the converted sinner is ours, and Christ's, and also Gods; we live in one body, and have one Spirit, and are one flesh: and as we enter into the Will of God, so we also take our Brother along with us: we cast the sins away behind us into the Fire of Anger: but we live and flourish in God: we have the Key of Heaven and of Hell: when we make known to a sinner his sins, and he will not be converted, than we bind him up in the Abyss; for we pass through and shut it up, and then he must swelter in his sins: and then the Devil buffetteth him, when we draw him no longer with our word, which hath power, than the Devil draweth him: but if he turn at length, than we have power, to take him away from the Devil again, and (through our Spirit) in Christ, to bring him into God.  
67. Behold! such a power Christ's Bride only hath, and none else; and if it were so, if a Man were in a Wilderness: where he never could meet or see any Man: and did turn himself away from sin into Christ, and did desire and long after our society, when he come ●t possibly come to us; and though we did never know of him, yet nevertheless, since he casteth himself into our society [by his desire], we take him along with us through Christ, to the Father, and thrust his sins quite away behind him, and spring up with him out of one and the same 
y Field or soil.  ground: for Christ's body is the Ground of our souls, wherein he groweth and beareth fair fruit in Ternarium Sanctum.   

The Highly Precious Gate.  
68 Now saith Reason; How can Christ's Body be our Body? Is he a Creature? How can we dwell in the Body of Christ?  
69. Behold O Man, Adam was our Father, and also our Mother: Now we have all of us Adam's flesh, soul, and spirit; for we are all begotten out of one and the same flesh, soul, and spirit: and are all of us Members of him, (as the branches are Members of the Tree) and he brought us into Death.  
70. He had the fair Virgin of the Wisdom of God in him; which is every where, and is the fullness of all things, as God himself is, which the lost: he should have left it us as an Inheritance, yet he went out from it: but the second Adam, Christ, came forth from God, and was the Heart of God, and had the fair Virgin in him; he took our flesh and soul into his Virgin, and that became flesh, soul, and spirit: flesh of our flesh, and soul of our soul, and yet remained God; our flesh stood in Christ in Ternario Sancto, he received from us 
z Or, into.  in the Virgin of God, the Eternal and also the Earthly Flesh: though indeed it was only the Earthly source [and property] for nothing that is corruptible entereth into God.  
71. When the Word 
a Became or was made.  came into the Flesh, it than became Heavenly, as in Adam it was become Earthly: for the flesh of Christ was in the Eternal Will brought into the Word, so that the flesh and the Word was one undivided Person: Now 
b Or, the matter is about the Eternal Will.  the business is done in the Eternal Will, out of which Adam was gone away, and God brought us, in the soul of Christ, into that will again.  
72. Now Christ's soul is our soul: for it is Adam's soul, and Christ's flesh is our flesh: for he took it on him from our Humanity, and the fair Virgin of God in Christ, is our Virgin: for Christ hath put the same into our souls: and so now if we give up ourselves wholly into Christ, than Christ liveth in us, and we in him: though the outward mortal Body hang to us, yet Christ liveth in us, and will at the End of the world present us, wholly pure without blemish, in his flesh.  
73. Thus we are one body in him: for he is our body in God, and Adam is our body in this world: there is no such gross untoward body in God, but a body in power, with heavenly flesh and blood, where our will is, there is our heart also; God is in us; and when we enter into his Will, than we put his wisdom on to us, and in the Wisdom, Christ is a Man; thus we enter into his humanity, and are a New Man in the life of Christ, in the soul of Christ, in Christ's flesh, in the Tincture of Christ, in the Majesty of Christ, and Christ is in his Father, and his Father is the Eternity, and the End of Nature.  
74. And whither wilt thou go further, thou poor Man? let not the Devil and Antichrist befool thee; No Man hath any power in God, unless he be in the Will of God, in God's Love in Christ, and then he hath the soul and flesh of Christ; but if he have that, than he is not a covetous wretch, nor a flattering hypocrite, and one that selleth the Kingdom of Heaven for money, as Simon Magus offered to give Money to Saint Peter, that he would give him the power, that on whomsoever he laid hands, they should receive the Holy Ghost: then saith Peter: Be thou accursed with thy Money: Dost thou suppose that the Gifts of God will be sold for Money?  
75. And where then have you your Power and Authority ye Sophisters, to sell the Kingdom of Heaven, and usurp it into your power? ye are not Christ's disciples, but the disciples of Antichrist, the whore of Babel, No Priest is capable of the office, unless he be in the will of God, his Absolution is no Absolution; but the Congregation of Christ, to whom he giveth up himself, Absolveth him: the Sophister is as useful to the Church, as a fift Wheel is to a Wagon.  
76. Thou Sophister, how wilt thou impart the Mysterium Magnum, which thou hast not; The Congregation or Church hath it, and the Repentant sinner that cometh to thee hath it, and thou art a Sophister, and art fit to be in a stall of Oxen, then in the Church: How can the Devil Absolve a sorrowful Sinner? And thou only servest thy 
c Belly-God.  Idol the Belly.  
77 O thou blind world, how art thou blinded? thou supposest thou oughtest not to dare to meddle with the 
d The Great Mystery, the office of the Ministry.  Mysterium Magnum, and that thou art not capable of it; and that the 
e Those that call themselves Divines and Ministers.  Priest only is capable of it: but if thou art in Christ, thou hast All free [unto thee], thou hast his Covenant [together] with the Baptism and Sacrament, and the Body and blood of Christ therein: but the Covenant belongeth to the Believers, and not to the Sophisters, Christ's disciples and again their disciples and successors have baptised: and the Believing Church or Congregation have broken bread in Houses, and where they could, and have fed upon the body and blood of Christ: the Temple of God was every where; wheresoever Christians were met together.  
78. We do not mention this, for the Pulling down of Churches, in which Christ's office is Exercised; but we show you the Hypocrites, who bind you wholly to them; that you may go out from them, and go to the Congregation of Christ, into the Temple of Christ, and that you may not rest satisfied merely with the Church of Stone walls, for they are only a heap of stones, which is a dead thing: but Christ's Temple is Living.  
79. Ye are all consented about the Church, and go diligently thither, but none will enter into the Temple of Christ: But pray go into the Temple of Christ, and then of dead you will become Living: there is no other Remedy, neither in Heaven, nor in this world, it must be so, or else you remain in Darkness.  
80. Not that we judge so rigorously, for the will of God standeth open for All Men: by what name soever they are called: A Heathen may be saved, if he turn to the Living God, and with true reliance, yield himself up to the will of God, for than he cometh into the will of God, though he knoweth not what the Kingdom of Christ is, and in the will of God, there is the Heart of God, and Christ hath the Heart of God in him; for such a one doth truly Believe: yea one that is Dumb and Deaf is saved, that never heard of God at all: if he incline his Imagination unto obedience, into the will and righteousness of God.  
81. Who will judge such a one? Wilt thou Sophister do it? thou who makest [Articles of] Faith out of opinions? what need opinions? Opinions are not the Spirit of Christ, which is a quickening Spirit; but Christ's Spirit testifieth to our Spirits that we are the children of God: it is in us, what need we then seek so long after Opinions: we say, that in all [sorts of] opinions there is Heresy, as also Antichrist. But if you have the words of Christ, cleave to them sincerely, not only to the Letter, but to the Living Word, which is God and Man, that is the Scripture which you should read and preach out of Christ's Spirit, and not out of conjecture; but if you cannot apprehend that, why then do you teach so much, and contrive Opinions; do you suppose God to be a liar, as you are? that he should hold your invented Opinions to be his Word, whereas you are but dead to God; he that hath an Opinion whether a thing be or no, he is in doubt: Now doubting is not Believing; but is a dangerous way to go.  
82. But now the troubled soul, which is thus tossed too and fro, from one conceit and opinion to another; when it perceiveth every one to cry out: Hear is Christ, here is Christ; follow me; the other party are Heretics, and speak from a false Spirit: the soul than asketh, to what party shall I turn and apply myself? whither shall I go that I may hear the right Gospel preached? Where shall I find Christ? they all curse and judge one another: and yet I hear them all speak from the Bible, and confirm their doctrine from thence, and teach the way of God: What shall I do? for I find them to be so spiteful and bitter one against another, and they ride up and down in the Hearts of Princes: and stir up wars and persecutions for the cause of Faith and Religion, and 
f Or, Excommunicate one another.  deliver one another up to the Devil, and say one of another, that the Devil speaks out of this and that Man; He is a Heretic, fly away from him.   

The Gate of Immanuel.  
83. Behold dear soul, How faithfully Christ warneth us concerning these times, concerning which we have been hitherto blind: For these false selfe-erected Priests will cry out and say: Christ is in the Wilderness: another of them will say, he is not in the Wilderness, he is in the Chamber; or he is in the field; and another again will say No; he is here or there: or he is in the Supper, or in the Baptism: and another will say, he is not in them, they are only signs, and symbols: But Christ saith, Believe them not, and go not forth; for us the Lightning shineth from the East to the West, so also shall the coming of the Son of Man be; for where the Carcase is, thither the Eagles gather together.  
84. Christ saith; I am the way, the truth, and the Life; none cometh to the Father, but by me: I am the door to the sheepfold, and am a Good Shepherd; but all that came before me in their own Name of themselves, are Thiefs and Murderers, and seek only to rob and steal; for they seek their own honour; but I seek not my own honour, but my Father honoureth me, and they dishonour me: I am the Light of the world, whosoever followeth me, shall have the Light of the Eternal Life, my Father will give the Holy Ghost to them that pray unto him for it; when he shall come, he shall lead you into all truth, for he shall receive of mine and make it known unto you: take no care for your life, for my Father careth for you: for where your heart is, there is your treasure also. [Therefore let your heart and mind be in the will of God, and then your treasure is there also].  
85. Which is as much as to say, Run not after the selfe-erected Teachers, who teach from the History without the Spirit of God: if they can speak a little in a strange Language, than they will be Teachers, and teach out of Art and vainglory, to exercise their Eloquence, wherein one flattering Hypocrite helpeth forward the other, especially where much money and honour may be gotten in the Office: Christ said, I seek not my own honour: my kingdom is not of this world: but they Teach that Christ's kingdom is in the History [viz. in Art, in Eloquence, in the Universities, in Synods and Councils]. But Christ said to his Disciples: The Holy Ghost will receive of mine, and make it known unto you, and bring into your mind all whatsoever I have spoken.  
86. This dear children of Christ, let none run after contentions, controversies and disputations, they all say the truth one of another; for they are all grown out of one and the same Tree, and they are at variance about the Booty and 
g Spoil and Plunder.  Prey of Antichrist, whose End is at hand: Turn away your heart and mind from all contention, and go in very simply and humbly, at the door of Christ, into Christ's sheepfold, seek that, in your Heart; you need not much disputation: pray to God the Father, in the Name of Jesus Christ, upon his promise, that he would open your heart through his holy Spirit, turn with all diligence into him, let all go whatsoever maketh a fine glistering holy show in the heaps of Stone, and enter into the Temple of Christ, and there the Holy Ghost will meet you; yield yourself quite up unto him, and he will open your Heart, and bring into your mind, all the merits and benefits of Christ; he will open your understanding; and bring into your mind whatsoever Christ hath spoken, for he shall receive from Christ, and make it known unto you.  
87. Neither trouble yourself with taking care, where the best Place is, for him to open it in, [whether in a Cloister, a College, a Wilderness, in this or that Office, Ministry, or Opinion] for as the Sun riseth in the East and shineth to the West, so Christ shineth in every corner & chink of his Incarnation or being Man, even to Eternity: Seek not after one place more than after another, he is every where; for where the Carcase is, thither the Eagles gather together: Christ is every where, and his children can come to him every where, and when we enter into Christ, than we are with our Carcase, and satiate ourselves with his flesh, and drink of his blood: for he said; My flesh is the true food, and my blood is the true drink, they that eat of my flesh and drink of my blood, continue in Me and I in them. Also [he saith] Father I will that those whom thou hast given me, may be where I am; they were thine, and thou hast given them unto me, and I give them the Eternal Life: and I will raise them up at the Last Day: if you continue in me, than my words continue in you.  
88 Now therefore when you see that the world contendeth about the Kingdom of Christ: then know that they have lost the keys, the Mysterium Magnum, and are not in Christ, for there is no contention in Christ, but love, and humility, and a desire to walk before his neighbour in righteousness, wheresoever we a●e, there we are in Christ: whensoever we meet together, we should all bring his will with us into the Congregation; viz. the desire of Christ: and when we desire him we receive him, and become one body in him: he feedeth us with his body and blood; when we use his Testaments, with the Last Supper, than he feedeth us with his flesh, and giveth us his blood to drink, he Baptizeth us with the Baptism, to be one body in him: why then are we so long a searching? for as the Sunshine filleth the whole world, so doth the body and blood of Christ also: his substance is the Eternity, where there is no space nor place: he is shut up in nothing: for he is in the Father, and the Father is in him, and the Holy Ghost goeth forth from the Father and the Son: Now every Being [or all whatsoever is brought into a being] is created out of the Father, and the Father is in All [things], and upholdeth and preserveth All [things], He giveth to all things Life and Being: and the Son is in the Father, and giveth to all things virtue and Light; he is our Light; without him we know not God; how can we then speak rightly of him? if we will speak rightly of him, we must speak from his Spirit, for that testifieth of God: but if we speak from Art and History, we speak from ourselves, and not from God, and so we are Thiefs and Murderers, and not Shepherds of Christ: A Thief cometh but to rob and steal, and so the Disputers come but in their own Name only, in that they desire to have great respect, and many rich friends, and such cry out, here is Christ: and there are Heretics.  
89. Dear children of Christ; stop your Ears from these blaspheming Wolves: for they scandalise not only one another, but the Congregation of Christ, which is every where in all Countries where there are Repenting Men, who turn from their sins to God: They are in Christ, though they be Turks: there is no respect of Persons or of Names and Opinions with God: he seeketh the 
h Or, Bottom of the Heart.  Abyss of the Heart.  
90. Antichrist is the cause of the Turks falling into Peculiar Opinions of their own; for there was no End in Controversies and Disputations; which was a stumbling block of offence to the Asians, Assyrians, Egyptians, Moors, Grecians and Africans: the Indians lead a more 
i Godly and Pious.  Divine Life in their plain simplicity, than Antichrist; though indeed not all of them: yet nevertheless there are many Customs among them, that are more Pious than the Pride of the Whore.  
91. The Whore hindereth the Kingdom of Christ, so that all people are scandalised and stumble at it, and say; How can those be God's people, who are only Tyrants, Proud, Covetous, Obstinate, Stubborn, Bloodthirsty People, which practise only how to get away that which is another's, and seek after power and honour: The very Heathen are not so malicious: we will not make ourselves partakers with them: God dwelleth every where, he is as well with us as with them: we will lead an honest, virtuous, and pious life; and call upon the only true God, who hath created all things, and go out from their Contentious Disputations: we will continue in one sort of Opinion, and then our Country will continue in Peace, when we all believe in one God, then there is no strife, but then we have all one and the same will, and may live in Love one among another.  
92. See here beloved Christian! this is that which hath so advanced the Turk, and brought him to that Great Strength: so that their Might is climbed up, into the Number Thousand; they Rule, in one Opinion, and Love 
k Or, over.  towards the whole world: for they are a Tree of Nature, which standeth also in the presence of God; but it groweth no higher than to the Number Thousand, for then its wild Heart getteth a countenance, having Eyes: [or he will then come to see].  
93. Thou Antichrist shalt not devour him with thy Dragon's Mouth: as may be seen in the Revelation: He possesseth his Kingdom to the End: but when thou shalt be gone down into the Pit; and that Christ himself shall feed his Lambs, than he will come to be [of the fold] of the Lambs; when thy murdering sword is broken: thou shalt not be broken with Spears, or 
l Pikes.  weapons of war, thou hypocrite; but thy lies shall stifle thee.  
94. He that goeth about to slay Antichrist, is Antichrists Beast, upon which he rideth: he will be but the more potent in Contention; for the Hearts of people turn away from the truth, and go out from God into Contention: and there every one looketh after the Wonders of the Contention, and run after the Eloquent Sermons, and so come out from Christ into Opinions, and seek ways in the Darkness, wherein there is no Light: thus the Devil Ruleth in the Antichrist, and leadeth the children astray into byways of Humane Inventions, so that they see no more in the Light of Christ.  
95. Thus it happened also to the Mighty Countries, over which the Alcoran ruleth, where they departed from Christ, and fell into Opinions, and then there grew to them a Tree out of Nature in their heart, and they fell upon one opinion, and so lived in that Wild Tree.  
96. But the Antichristian Kingdom liveth in many Trees; they run from one to another, and know not which is the best; for they are gone forth from the Paradise of Christ, they boast of the Doctrine of Christ, and deny the power thereof, and thereby they testify that Christ is not in them: nay, they desire not to have him in them: they thrust him, with his body and blood, with his Humanity, out of the Congregation, they will have a sign from him, whereby they may in their Pride possess his place, and so keep up their rich fat Bellies: Christ in this outward Life upon the Earth, was poor, and had not whereon to lay his head: But they in Christ's place will be rich and fat: they say; He is in Heaven, we will therefore erect a stately glorious pompous Kingdom to his honour, that we may enjoy good Times, and honour in his Office. We are the highest in this world: for we are God's 
m Ambassadors, or Vicegerents.  Stewards, we manage the Office of Christ, and have the Mysterium Magnum: How dare any speak against us, we will quickly make them hold their peace.  
97. O beloved children of Christ, open your Eyes, and see; do not run so after the Devil; do you not see? pray learn to see! do you not see how all is done for Money? if one give them store of Money, they praise him, for a gracious Christian, who is beneficial and bountiful to the Church: If one die, though all his Life long he was an unjust false Usurer, whoremonger, Thief, and Murderer, and they know it very well, if he or his bestow much upon the Church [Colleges or Learned Men]: O how is he applauded for a blessed and gloriour Man! What great 
n And Monuments, Epitaphs, and Poems.  Sermons do they make for him, that other unrighteous men, may hear and consider, and follow their example to do the like: But stay, doth the Kingdom of Christ consist in such [giving of] Money, and in the Mouth of the Priest: No, it shall not prosper; here the Winepress yields much blood, as that Revelation of John speaketh.  
98. And thus the Innocent are seduced [or the poor souls hereby fall into despair] for he that giveth not them much, or hath it not to give, is no honest Man with them: He is not beneficial towards the Ministry: if but the least moat be found amiss in his life, oh how they divulge it, and make a great matter of it, how is he trodden underfoot; how ever at length they devoutly send a good wish after him, and say, God forgive him: Open your Eyes ye children of Christ, this is the Antichrist, go not a whoring after him: Many such have been sinners, and have turned from their sins, and have entered into Christ, and their soul is in Christ an Angel of God; and therefore how dare you proud Antichrist, according to your own pleasure despise one that is the Angel of God: O thou blind Man, dost thou not see this? Art thou the Shepherd and Minister of Christ, and Steward of God? hast thou the Mysterium Magnum about thee? Is thy office the office of Christ, as thou boastest? why then art thou a Liar? in applauding the wicked for Money; hath Christ and his Apostles done so.  
99 Harken thou opposer of Christ: look into the Acts of the Apostles; Where one sold his Possessions, and laid a part of the Price of the Money at the Apostles feet: And Peter asked him, saying, Have you sold the field for so much, and he said, yea; and had a false, doubtful [and deceitful] Mind: then said Peter; thou hast lied unto the Holy Ghost; behold the feet of them that stand at the door, shall carry you away out of the Congregation of Truth: what think you now of yourself? being this hath happened to the Hearers of Peter: what would have been done to Peter himself; if he should have thus lied for greediness of Money, and so blasphemed the Holy Ghost? But thou art he that doth so: thou applaudest the unrighteous, that thou mayst but get money; but thou regardest not his soul, neither dost thou regard how thou broachest forth thy lies in the Congregation, how many times do some stand and bewail the wickedness and deceit of those thou praisest, wherewith he unjustly oppressed and wronged the needy, and also bewail thy flattering hypocrisy and lies.  
100 Harken! Is not the Name of Christ blasphemed thereby, and the Congregation of Christ scandalised? when they say; The Priest telleth lies in the Pulpit for Money: if it were a sin he would not do it: and so in like manner, when any lie and deceive people to get money, goods, and honour, if they can but cover it with a fine pretence; what matter is it: for [they think] if it were so great a sin, the Priest would not do it: they think they will once repent of it: and the Priest hath Grace enough in store for them.  
101. Behold thou false and wicked Antichrist, thus thou liest to the Holy Ghost (in Christ's office) who tryeth the Heart; and thou liest to the Congregation of Christ; and dost scandalise it therewith; It were a great deal better, they had never heard thy lies, and then their hearts would not have been so filled with lies.  
102. How canst thou say, that thou executest the office of Christ, seeing thou art a liar and mocker of Christ, thou art not borne of Christ, but of lies: and when thou speakest lies, thou speakest from thy Beast, on which thou ride, in the Revelation, thou speakest of thy own, from the Spirit which is in thee, and yet wilt [take upon thee] to feed the sheep of Christ: thou shouldst feed them in a green meadow, in the fat pasture of Jesus Christ, and tell them the Truth; but thou feedest them upon the Devil's Rocks, and the Mountains of the Abyss in his lustful Grass.  
103. If you be the Minister of Christ, then serve him in Spirit and Truth: reprove sins without any respect of Persons, spare not; lift up your voice like a Trumpet; reprove all wickedness of all persons, both superior and inferior: teach the way of Christ rightly: praise [or sooth] none, for his money and honour sake: for Christ praised none of the Potentates for gain sake: neither did he reprove any of them out of Envy of their Greatness and honour; for he commendeth Order, and saith; Give to Caesar the things which are Caesar's, and to God the things that are Gods: but he reproveth the hypocrites the Pharisees, in that they made long prayers, and stood in the 
o Or, Ga●es.  streets making devout show, and would be seen of People, and sought only after Praise; and such a one is the Antichrist also: and therefore the Spirit in the Revelation of Christ saith; Go out from her my People, that you be not made partakers of her sins; for he that alloweth of sin, is one spirit with the sin: he that for favour 
p Or, consenteth to.  confirmeth the lie of a Liar, he is guilty of that lie, and of the wickedness thereof.  
104. God the Father hath Regenerated us in Christ out of the Truth, therefore we should not be the servants of lies: for when we enter into Lies, we go out from Christ, and are with the Devil, who is the Father of Lies: and so is the Antichrist also, and all that depend on him, and serve him: it were better to be far absent, and to have Christ 
q The life of Christ imprinted in us.  form in the Heart, then to hear Lies in the Antichristian Office [of the Ministry].  
105. I know thou Evil Beast, wilt cry out upon me for an envious Person, as if I did grudge what good people give thee: no, that is not my ground [or meaning]; for Christ saith; Whosoever ministereth the Gospel, should live of the Gospel: you must not mussle the mouth of the Ox that treadeth out the Corn, it must feed: they cleave not all to the Antichrist; we have only set forth the wicked Antichrist, who rideth in the Hearts of Men: we despise none for their good Conscience: Only the Antichrist shall stand Naked for a Witness to All People: He rideth over the face of the Earth in all Countries and Nations. [Note, wheresoever Pride, Covetousness, Envy and Wrath, are predominant in falsehood, deceit, self-seeking, and an hypocritical show of holiness, there is the Greatest Antichrist of all].  
106. People now suppose they have rooted him out, and are now in strife and contention about him; every one will slay him: O thou blind simplicity, thou slayest him not; do but go out from him, and enter into the Temple of Christ; and let Antichrists houses stand [empty], and then he will fall of himself, and at length be ashamed of his own abominations and whoredom: only do not 
r Or, Pray to.  worship him: do not bow thy knee before him: but 
r Or, Pray to.  worship God.  
107. Do but open your Eyes, the whole world is full of God, the whole matter [of Conversion] is about the outward Life, in the Inward God dwelleth in himself; and the outward Life is also Gods; but the Abyss is in it, viz. the Centre of Nature, in which the severe, stern life, is, which is the cause of this Warning.  
108. There are Three Principles, (Three Kingdoms,) two are Eternal and one hath a beginning and is transitory: Each of them is desirous of Man: for Man is an Image of All Three: and the Being of all Beings, is a longing, seeking, and desiring; which existeth out of the Eternal Will, and the will is the Eternity.  
109. In God there is no Dominion, but in the Three Principles, in their Creatures: There is in God no more but one only Spirit, which cometh to secure his whole Being in the Water and in the Fire, out of which every thing existeth; He is no destroyer; but preserver of a Thing: and if any thing perisheth, the fault lieth in the 
s Government.  Dominion of Nature; but that which is out of the Eternal, cannot perish; but only changeth into another property; for which [cause] we give you warning: and all the Teaching and seeking in this world is only that you may be warned of the severe source or property of the Fire; there is indeed a Life in it, and no Creature can subsist, without it have that life: but we that are Men, are not Created for that life, and therefore God would have every Creature in that property wherein he created it: that his Eternal Will may stand steadfast, and not be broken.  
110. Every thing hath Free Will, and therein its inclination to its property; the whole Being of this world, and of the Angelical world, also of the Hellish world, is merely a wonder in the presence of God: He hath set light and darkness before every one, thou mayst embrace which thou wilt: thou wilt not thereby move God in his Being; his Spirit goeth forth from Him, and meeteth all those that seek him, it is Gods seeking, in which God desireth the Humanity, for 
t The Humanity.  it is his Image, which he hath created according to his whole Being, wherein he will see and know himself: yea he dwelleth in Man, why then are we so long a seeking; let us but seek to know ourselves: and when we find ourselves, we find all; we need run no whither to seek God, for we can thereby do him no service; if we ourselves did but seek and love one another, than we love God, what we ourselves do to one another, that we do to God; whosoever seeketh and findeth his brother and sister, hath sought and found God: In him we are all one Body of many Members, every one having its own Office, Government and work; and that is the wonder of God.  
111. Before the time of this world we were known in his Wisdom, and he created us into a Being, that there might be a sport in him. Children are our Schoolmasters (in all our wit and cunning we are but fools to them), when they are borne, their first lesson is to learn to play with themselves, and when they grow bigger they play one with another: thus hath God from Eternity (in his wisdom, in our hidden childhood) played with us: but when he created us in knowledge and skill, we should then have played one with another, but the Devil grudged us that, and made us fall out at our sport; and therefore it is that we are still at variance in contention, but we have nothing to contend about but our sport, when that is at an end, we lie down to rest, and go to our own Place: and then come others to play, and strive and contend also till the Evening, till they go to sleep into their own Country out of which they are come: for we were in the Land of Peace, but the Devil persuaded us to go in to his unpeaceable Country.  
112. Dear children, what do we mean; that we are so obedient to the Devil, why do we so contend about a Tabernacle which we have not made, nay this Country is not ours, nor this Government ours: it is our Mothers, and the Devil hath defiled it, let us pull it off, and go to our Mother that she way put us on a fair pure Garment again, and then we need not contend about the defiled Garment: here we contend about a Garment, because one brother hath a fairer Garment than another; and yet the Mother putteth every one's own Garment upon them: and why therefore do we contend with our Mother, who hath brought us forth? are we not all her children? Let us be obedient children, and then she will purchase a new Garment for every one of us, and then we shall rejoice, we shall all forget the defiled one.  
113. We go into the Garden of Roses, and there are Lilies and flowers enough, we will make a Garland for our sister, and then she will rejoice with us: we have a Round to dance, and we will all hold hands together: let us be very joyful: there is no more might to hurt us, our Mother taketh care for us: we will go under the figtree, how abundant is its fruit: How fair are the Pine Trees in Lebanon: Let us be glad and rejoice that our Mother may have joy of us.  
114. We will sing a song of the Driver [or Oppressor] who hath set us at variance; How is he captivated? Where is his power? He is not here to be found; neither hath he gotten the defiled Garment, which we contended about, the Mother hath it in her keeping; How poor he is? He domineered over us, but now he is bound: O Great Power, how art thou thus brought to scorn, thou that didst file aloft above the Cedars, art now laid under foot, and art so void of Power: Rejoice ye Heavens, and ye children of God; for he that was our Driver [Oppressor and persecutor] who plagued us day and night, is captivated; Rejoice ye Angels of God, for Men are delivered, and malice and wickedness is taken captive.    

The Twelfth Chapter.  
Of the [true] Christian Life and Conversation. What Man is to do in this Valley of Misery, that he may work the works of God, and so attain the Eternal Highest Good.  
1. THere is nothing more necessary and profitable to Man in the valley of Misery upon Earth, then for him to learn to know what he is, from whence he is, and whither he tendeth; what 
a Or, business he undertaketh. What he getteth or acquireth.  course he taketh, and whither he goeth when he dyeth: there is nothing more profitable then to know these things: for the outward conversation remaineth in this world, but what the heart conceiveth, that a Man taketh with him: The will of the spirit of the soul is Eternal, that which is comprehended in the will of the spirit of the soul, that, the soul carrieth with it when the soul and body part. Therefore it is necessary for us, to labour for somewhat that is Good; wherein the soul may accomplish its Eternal sport, and have its joy therein: for the works of our soul follow after us: and the works of our hands, and of the outward spirit remain in this world: for the soul is in the Eternity, whatsoever it maketh and imagineth here, that standeth always before it: unless it break that again; and than it is as a broken work, which it hath no more to do withal: for it is gone out from that; for the Eternal cutteth an Eternal Model, and the corruptible and 
* Or, Inchoctive.  inceptive cutteth a corruptible Model: for after this time every thing will stand in its own Model; for that which the Eternal Will conceiveth, that getteth an incorruptible form, if itself do not break it.  
2. Therefore it is good for Man, to choose in this life that which is best, in which he may have joy Eternally: for when thou choosest Beauty, Bravery, and Honour or Riches, than thou art thereby made 
b Vselesse●  unbeneficiall to thy brother and sister, who are in Misery in this world: for the Bravery of this world despiseth the mean and simple; and Riches wringeth away the sweat from the poor, [or grindeth the Faces of the Poor], and great Power and Authority presseth and oppresseth the low and miserable: Great honour, despiseth the simple, and will not condescend to the needy: seeing therefore in the other life, the souls of many that have been simple, miserable, and in this world contemned, poor, oppressed, and dejected, will appear; and seeing it is certain, that in their form will not be comprehended much highness, bravery, desire of might and honour: for their souls have in this valley of misery, only shut up themselves into the meek Love of God, and yielded themselves into simplicity and lowliness, and have not dared to have communion with might, pomp, and great honour, for such things have had no affinity with them.  
3. And seeing it is so, that the souls in the other life shall have Joy one with another, and enjoy the gifts and virtues one of another; and seeing then the souls will have their substance which they have here taken in and conceived, appear in their Eternal Will, as a Figure: therefore we ought very highly and hearty to consider it, that we do not in this world conceive and let into our hearts, Pride and stoutness, also covetousness and oppression of the miserable: for with these we cannot enter into the Congregation of Christ, they receive us not into their society: for it is a contrariety to them.  
4. For in the Kingdom of Heaven there is nothing but Love and Concord: every one inclineth his love and favour to the other, and every one rejoiceth in the gifts, power, and 
c justre or Brightness.  Beauty of the other, which they have obtained from the Majesty of God: and they all give thanks to God the Father in Christ Jesus: that he hath chosen and received them to be children: for the mighty power of the strong [who have been Mighty in Faith, and in the Wonders of God] rejoiceth for the weak, that the Spirit of God is in them, and that they also are in the Wonders in the Eternal Will.  
5. Therefore dear children and brethren in Christ, let us, in this world, enclose our hearts, minds, and wills, in humility into one Love, that we may be one in Christ: If thou art highly advanced to power, authority, and honour; then be humble: despise not the simple and miserable: but consider that in the other life they shall be in one highness with thee: squeeze not the oppressed; afflict not the afflicted: that they may not take it to 
d Or, conceive it in their Heart.  heart, and bar up the Gates of Heaven against thee: If thou art fair, Beautiful, and comely of body, be not proud, nor do thou despise those that are not like thee: that thy simple brothers and sister's soul may not loathe thee, and reject thee out of their Mind: Be humble that thy brother and sister may rejoice in thee; and present thy Beauty to the Praise of God, who hath created so Beautiful a  and Humble Creature; be 
e Courteous.  modest and friendly in words and works.  
6. Thou that art Rich, let thy streams flow into the houses of the miserable, that their soul may bless thee; Thou that art in Authority, bow not the Right to please the Mighty; that the oppressed may bless thee in thy Righteousness; and then thou also art in the Congregation of Christ: If thou art exalted to high dignity, give not place to thy mind to fly [aloft,]; humble thyself, in the Congregation of Christ, and then the Congregation will bless thee, and will receive thee into their Love.  
7. O how well is it with the Rich, and Potent, when the mean and simple Congregation of Christ love and 
f Desire all happiness to them.  bless them: O how well is it with a Teacher & Preacher, who is a right Minister of Christ, who giveth the meat and drink of Christ to the Lambs that are committed to his trust, and refresheth them therewith, so that they yield their souls into his obedience, and hearty love him, and desire all welfare to him; O how happy and shining is he in Christ, how Glorious a Shepherd is he: for his Lambs follow him, and he bringeth them to the chief Shepherd.  
8. O how ill a condition is he in, whom they curse according to his true deserts! the bright Garment will be taken away from him, and he putteth on the vizard of wickedness: But he that is cursed for righteousness sake, he presseth forth as the Gold out of the 
g Or, Stone.  oar, and putteth on Christ's Crown of Martyrdom; wherein all the holy souls at the Last Day will highly rejoice, in that he hath continued a steadfast Disciple of Christ, who hath not looked upon honour, power, money or goods, but hath rightly fed the sheep of Christ.  
9 Dear Brethren and Sisters in the Congregation of Christ, bear with us: let us a little rejoice one with another: we bear a hearty Love towards you, and speak from the Spirit of our Mother: out of the Spirit of the Eternal Wisdom of God [viz. from the Spirit of humility].  
10. We will speak friendly with you, concerning our Mother, and concerning our Native Country: we will speak of Great Wonders, how things go with us all: and so we will comfort ourselves: for we are in a strange Country; we will persuade one another and agree, and will go home into our own Country to our Mother; O how will she rejoice when she seethe her children [come to her into the Eternity] we will tell her of the Great afflictions, which we underwent in 
h That is, in the way from Jerusalem falling among Thiefs.  Jericho, we will speak of the great danger we were in, among many evil Beasts: we will speak of the Driver or Oppressor, who held us so long captive, and we will speak how we were freed from him: let us be unanimous, that our Mother be not grieved and offended with us.  
11. Rejoice ye Heavens with us, and let the Earth be glad, for the Praise of the LORD goeth over all Mountains and Hills: He openeth the Doors for us, that we may go to our Mother: let us rejoice and be glad: for we were borne blind, and now are come to see; Open the Gates great honour and reverence to Men: even from a good meaning out of your Love, as thankful People towards the Government of the Holy Ghost: But because ye have given such honour to Men as belongeth unto God, (though God was contented, so long as they continued in the Love of God in humility) therefore they are fallen off from 
n From being endued with the power of God and his true Ordinance.  what they were, into lust after temporal honour, and have fallen into a Lust to domineer with cunning and deceit, over your Goods and souls, and are become a snare unto you: for the Antichristian Devil is slipped into them, and the Spirit of God is departed from them, and they have no more spoken from the Spirit of God, but from their Pride and Art: strange Languages must do the work, and must be the bringers forth of the Mysterium Magnum.  
19 But behold dear Brethren, how very Theevishly they have dealt with you, they have set themselves up over the Earth, and have 
o Usurped.  drawn to themselves all Power, might and honour, and ascribe all authority to themselves, and have blinded you with flattering Hypocrisy, and have lead you from God into Opinions, and there you go astray; they have egged ye on to Contention and Wars, so that you have murdered one another, and wasted your Native Countries: they have bereft you of body and soul, also of your goods and wits, and made you believe, you did God good service in it, when you became Enemies to those that are not of your Opinion; and yet you are all thus blind [even on both sides].  
20. Behold! these are the 
p That have Cure of souls, Beneficed Ministers that have Live.  Curates over your souls, your Spiritualty the Clergy: look upon Popery, whence hath that sprung, from the Devil at Rome, He hath caused Asia, Africa, Assyria, Persia and Greece, to departed from his deceit: for the Antichristian Priest-Devill hath blinded the whole world, and brought them into vain Traditions and Opinions, and turned them away from that unanimous Love: he hath placed more holiness in one Order and Opinion then in another, and hath sold the highest Degree of 
q Such as the Orders or Ordinations of Deacons, and the several Orders of Priests or Presbyters, and of Bishops, Primats, Arch-Bishops, Cardinals, etc.  Orders for Money: that Order which had much and rich Live and Revenues, must give much to the Chief Devil, that he might be fat and a Lord upon Earth: the simple Lay People were persuaded these Orders were Holiness, and so worshipped before the Dragon in the Revelation, and sought for Pardon, Absolution, and forgiveness of sins from thence; O how the Common people were tied to them; whosoever spoke against it, was accounted a Heretic, and the People burned them with Fire; thus did the simple People do, and were persuaded they did God good service in it.  
21. O thou simple 
r Devotion.  Holiness! thou art not Guilty in so doing: neither shall it be imputed or accounted to you at the Last Day (for you went on blindly in it, and though on that day the Holy Martyrs shall be set before your eyes) yet you have been Zealous for God in Blindness; The Blessed Martyrs (who have seen the Light of God) will not therefore cast you out of their 
s Communion and fellowship.  Congregation, seeing you knew not [what you did] but were blindly lead on to do it.  
22. Yet Behold and Observe, what a Zealous Will, or Earnest desire, can do, if one enter into the will of God with his whole desire; and although he doth not know what he doth, and is Zealous in a strange Opinion, and yet his heart is directed into God, and believeth in ignorance very steadfastly, that it is pleasing to God. In such an Opinion many Great 
* Or, Miracles.  Wonders and Works have been done in the midst of the Antichristian Kingdom: for there is not any thing impossible to a strong Faith.  
23. Into these Wonders hath Antichrist insinuated himself, and hath made almost as many 
t Tenets or Sects and Orders of Religion.  Opinions, as there be Days in the year: amongst which in the Believers who have so in blindness believed in their Opinion, even Wonders and Miracles have been done; and the Antichrist hath ascribed it to the Opinion, whereas the Opinion could not make a fly to stir, but the firm and strong Faith, which went out of the Opinion into God, that hath 
u Or, wrought the Miracles.  awakened the Wonders: for the Spirit of God is in the Faith, and not in the Opinion; and the Faith is from God; for the soul inclineth itself in the Opinion into God, & layeth hold on the Spirit of God: the Opinion is the Fire; but the soul stayeth not in the Fire, but presseth out from thence into God, it blossometh out of the Fire as a fair flower [out of the Earth].  
24. The Opinions have been Tolerable enough, in God, and God rejected them not, so long as the soul sought God through the Opinion, and so long also the Church of Christ 
x Or, had a true Government.  stood in a Government: but when the Devil crept into it, and made a stately Glistering Kingdom of it, when the Priests sought only honour, covetousness, and voluptuousness in it, and did lead men away from God merely into their 
y The performance of Ceremonies.  Works, and so the Opinions became altogether blind: for they themselves went out from God into the works of their hands, in forged and invented ways, therefore God let them go, seeing they would not be directed by his Spirit.  
25. And Asia, Africa, and Greece, are to be accounted happy, in that they are gone out from the Works of Men into the One only God again: although indeed they have been blind concerning the Kingdom of Christ; yet their Mind continued in the One only God, and in concord one among another; and have not so vehemently scandalised and reproached one another about the dear Name of Christ, as these have done who have been lead blindfold in the darkness of their works, for these have not only hated those that departed from them, but they themselves have reproached and snarled at one another in their Opinions, as Dogs about a Bone, and have lead the 
z Or, Common People.  Laity astray, who go groping in the dark, and know not which Opinion is the best.  
26. Thus you hang to Opinions, and are perfidious to God, so that when a simple Man cometh to die, he knoweth not whither his soul shall Enter: he hangeth to his works and 
a Or, Profession of Religion.  Opinion, and forsaketh the Will of God, and so remaineth without God: And where now do you suppose the poor soul remaineth, when it is 
b Extra dei voluntatem.  without Gods will? Behold we will tell you: for we know certainly, for the Spirit of our Mother openeth it to us, so that we see with both Eyes.  
27. Behold! Christ saith; Where your Treasure is, there is your Heart also. Behold! the soul is involved in the Opinion, and so runs with it to the Patron [or author of it] who hath so taught it, and seeketh him, and if it find him not, than it becometh sorrowful, and hath no rest: and so hovereth between Heaven and Hell, and would feign 
c Or, Get away from the Devil.  escape the Devil: therefore it happeneth, that many times the poor souls have appeared again in the Congregation, or else in houses, fields, and Churches, and have cried to the Congregation for help with their Prayers, and have submitted themselves to the Order, and supposed so to find Ease; from whence Purgatory was framed: for that soul hath the Purgatory indeed, if it cannot attain the will of God: and in such fervent casting itself down in the Opinion, it is sunk down through the Opinion, and at length come into the Still Eternity. But we understand here those souls, which in their Opinions have Imagined [or sought] after the Kingdom of God; and not the souls of the Deceivers, who have sought their profit and pleasure therein; those are quite gone a whoring with Antichrist, for they are bound to him with an Oath: and though they sit in hellfire a whoring with him, yet they flatter him with their hypocrisy, and reproach God, as if he had dealt unjustly with them; for what the soul doth here in this [life] time, into which it involveth itself, and taketh it into its will, [that it taketh with it in its will, and after the ending of the Body cannot be freed from it: for afterwards it hath nothing else but that; and when it goeth into that and kindleth it, and seeketh with diligence, that is but an unfolding of the same 
d Being, Essence, or Substance of the work it hath wrought here in this life.  thing; and the poor soul must content itself with that: Only in the time of the Body it can break off that thing which it hath wrapped up in its will: and that standeth afterwards as a broken wheel, which is broken and useless, and no soul entereth into it any more, neither doth it seek any more therein.  
28. Thus we say unto you, that the Antichristian souls after the breaking of the body, seek no more for the Door of Christ, for they know nothing of it; they know only of what they here conceived, or took in, and the souls sink down in that Opinion into the deepest Ground, much deeper than they here conceived; for that which was known in many of them of the same Opinion, what any or all of them know in the same Opinion, that one soul alone knoweth: for it is one Body with all those that are of the same Opinion, and they have one Heart in many Members, wherein every one manageth their business, which standeth so till the Judgement of God: which afterwards shall make separation, where then all kindreds upon the Earth, shall howl and lament when they shall know that Judge whom they here so despised.  
29. Harken you accursed Antichrist, what answer will you give? in that you have lead astray the People from faith in God, and from the Justification of the Passion and dying of Jesus Christ, into thy deceitful hypocrisy in Opinions, only for thy Pride, honour, and covetousness sake? You have persuaded them so, that many of them in their youth and ignorance have sworn and vowed to you: What have you done? even the same that Christ said to the Pharisees: Woe unto you Pharisees, who compass Sea and Land, till you have made a Jew and Proselyte; and when you have made him so, than you make him twofold more the child of Hell than yourselves; and this also the Antichrist doth.  
30. In Germany they suppose they are now gone out from Antichrist with their Contentions, but it is not so yet: for they which now curse Antichrist, and lay his shame open, are even grown out from the Tree of Antichrist, and are the Wolves and Bears of Antichrist, which suck from him, and devour him, for the Spirit of this Principle hath commanded them so, they must do it, for they are one Trumpet among the seven Angels in the Revelation: but they all wind one horn, and sound so that the Earth shaketh with it: but when the Thunder of it shall follow, then will the Mystery of the Kingdom of God be revealed again, and our Door of Grace in Christ be opened again, which Antichrist had sealed up, for he shall be thrown down into the Abyss: Observe this.  
31. The Opinions about the Cup and Person of Christ, which are frequent now in Germany, are also sprung from the Antichristian Tree, and they are the Children of Antichrist, which he introduceth very finely and suttlely: O what a Cunning Artist is the Devil! If you will not open your Eyes, it will continue so to the End; It is told to the simple, and they are directed to open their Eyes, and not to regard Opinions: there stick mere Heresies in Opinions: and though they be zealous in their Opinion, and in the Opinion press into God, and so attain God and the kingdom of Heaven, yet they have the Tail of Antichrist hanging on them, for they are zealous against others, and reproach and persecute them, who are not of their Opinion.  
32. Mark this ye Princes, Rulers, and Magistrates, suffer not yourselves to be seduced, drive the Teachers into the Churches, and command them to teach the Will of God in his Love, give them not Lordly Power, and do not put any Authority into their hands to make Cannons and Constitutions, else they will hang to Covetousness, and Antichrist sticketh in all Covetousness, and so do what you can, you will have him on your Neck.  
33. Look to it ye Princes, and regard to hear those Men that are Borne of God, and not of Art only: for where there is great 
e Or, Learning,  Art, and not an humble heart inclined to God, that seeketh not its own honour and Covetousness; there is Antichrist most assuredly: for in 
e Or, Learning,  Art sticketh Pride and selfe-honour, which would feign Rule the World and desire to get much Gain to themselves, trust not these, they are not Christ's Shepherds: if you will not follow what is revealed to you, than the last Antichrist will be worse than the first, and it will come to that pass, that the world will be constrained to cast them headlong together on a heap into the Abyss, which Daniel and the Revelation showeth them plain enough, and as we have known it, that it will so befall them: for they are now a Besom and 
f Or, Scourge.  Rod upon the Old Antichrist their Grandfather: But there is one Coming who will Gird them also, and set the Truth before their face.  
34. Observe it ye Children of God, this is a sign of the last Antichrist: in his Kingdom and Opinions they deny the Body and Blood of Christ, in which we are Borne in God; lift up your heads, and behold: for your Redemption draweth near: be not so lead astray, and lulled asleep, look not with strange Eyes, but open your own Eyes, and fly from Antichrist into the Spirit of Christ; there is no more ways but one to enter into the Kingdom of Christ; which is set down thus, [as followeth].  

A Gate [showing] which way we must walk though this world into the Kingdom of God.  
35. You must go out from your Reason out of the fleshly Spirit, and bring your heart, mind, and thoughts, wholly into the Obedience of God, and yield your will into God's will, and do not feign ways of your own Reason, or ask, Where is Christ? Direct your way into Christ, and know for certain, that Christ is in your Heart: submit yourself to him in great humility, cast all your purposes and do into his will and pleasure, and consider that you always stand before the clear countenance of God, and that Christ sitteth on the Rainbow at the right hand of God in you, and consider that you stand Every moment before the Holy Number Three: and that God the Holy Number Three always examineth and seethe the Abyss of your Heart; and take heed that you enter into no deep Thought or searching, but merely into his Love and 
g Bamhertzigkeit.  Mercy: and resolve never to go out from it any more, but ever to continue therein.  
36. And then secondly, consider that you do what is pleasing in the sight of God the Most High, when you seek with your love your Brethren and Sisters in this world, whosoever they are, and by what name soever they are called, and what Opinion soever they are of, Embrace them in your Heart, help to pray for them, and help them to wrestle against the Devil, and as far as is possible instruct them with all humility: but if they will not receive it; then put on the Garment of Christ, and be a good example unto them; be serviceable and helpful to them; forgive them when they hurt and wrong you: when they curse you, do you bless them; when they do you injury, if you cannot turn it into Good and avoid them, let it pass, and consider you are but a Pilgrim here: withdraw your Love from none, for your God in whom you live, withdraweth himself from none that do but seek him; be readily yielding to your adversary, if he once offer to turn his mind; In all your affairs and conversation love Righteousness, and always have a care that you do your work for God; we must in this world, in this troublesome valley of misery, compass our affairs with labour and pains, we should not go into holes, Cloisters, Cells and Corners: for Christ saith; Let your light shine before Men, that your Father may have praise in your works: do all things from a 
h Hearty, from the bottom of your heart.  sincere heart, in a pure mind, and consider you do it to Christ, and that the Spirit of Christ doth it in you: be always ready, expecting the Bridegroom: let your heart have no leave to meditate and search into any other opinion: it is not profitable for you to know much: let every one learn to do his own work, wherewith he may have sustenance for his body, whether he be 
i Superior.  Magistrate or 
k Inferior.  Lay Person.  
37. Let the 
i Superior.  Magistrate learne righteousness, and to distinguish the false from the pure, for he is the Officer of God: what he doth and judgeth, that he judgeth for God and God through him. Let the Laity be humble & 
* Or, respective  mannerly before the Ordinance of God: if any wrong be done him with a high hand, and that it cannot be otherwise, let him consider that he suffereth wrong for the truth's sake, and that it is a great honour for him in Christ, in the presence of God.  
38. In all your matters, conversation, dealing and actions, always see; t the judgement of God before your Eyes, and have a care that you live blamelessly here, for this [life] time is short: and we stand here in a field a growing: therefore see that you be good fruit for God, at which all the Angels and Hosts of Heaven may be pleased and rejoice: bear malice to none, for that inviteth the Devil to a Lodging; Be sober and Temperate: let not the desire of this world persuade you; and though it happen sometime; do not go on in it: Go every hour out of Death into Life: Crucify yourselves in true Repentance and Conversion from Evil.  
39 When you are reproached for your fearing God, and evil spoken of, and that it be false and untrue, then rejoice most of all, that you are become worthy to suffer reproach for the Doctrine and honour of Christ: when you are in affliction, be not dismayed, consider you are in the will of God, he will suffer no more to be laid upon you then you shall be able to bear.  
40. Turn away your Eyes from covetousness, from highmindedness and state, and do not readily look after such things, that you be not captivated: for the Devil catcheth his birds with state and highmindedness, but go not into his net: Be always watchful, never be secure: for that fowler goes constantly about to see where he can catch any one; where honest people are mocked and scorned, go not thither, make not yourselves partakers of such wickedness, let it not enter into your Ears, that the Devil may not tickle your heart with that foolish Laughter, and so you become infected with it.  
41. Summarily, commit yourselves to God in Christ, and pray to God the Father in the Name and upon the promise of Christ, for his holy Spirit; desire it upon the promise of Christ, and so you will receive it: for he is faithful who hath promised it; he will not deny you of it: you will receive it most certainly: only give give yourself wholly up to him, that, is the greatest and chiefest [thing]: commit all to his will: and when you have it, that will teach you sufficiently what you are to do: he teacheth you to speak: he giveth you a mind and knowledge and understanding how to behave yourselves: be not careful after what manner you should do a thing when you are to deal with Men; but commit all your do to him, he will do that in you well enough which is well pleasing to God; and though you should be in a burning Zeal, and should bring fire from Heaven from the Lord of Lords upon the wicked, yet it is acceptable to him, for the wicked hath awakened and kindled it.  
42. But go on in the Power of God, and then all your doing is well pleasing to God, for that any defendeth himself against his Enemy upon necessity without any other intent or desire, that is not against God: for he who hath his house on fire may quench it: yea God hath given leave to Israel to defend themselves.  
43. But he that causeth and beginneth a war, he is the Devil's Officer: for all wars are driven on by the Anger of God wherein the Devil dwelleth, God hath not been the Author of wars: for he created us in Love, that we should dwell together in Paradise in friendly Love, as loving children, but the Devil grudged us that, and led us into the spirit of this world, which hath awakened all wars and mischief in the Anger of God, so that we hate and murder ourselves.  
44. Seeing then we are thus begirt with Enemies in this valley of Misery, so that we grow among thorns and thistles, therefore we ought to watch: for we must watch also over the Enemy which we carry in our Boosom: viz. our mind and thoughts, for that is the worst Enemy, also the Devil hath his 
l Or, Fort of Prey.  Den of Thievery therein, and there is required great labour and toil, to cast out that Devil: he slips many times into our Mind, and leadeth us on in smooth delightful hypocritical ways: so that we suppose we are in God, and that our ways are Right: there we should constantly have our Touchstone with us, which is the Blessed Love towards God and Man: we should not take pleasure in ourselves, but we should be of such a Conversation that God and Man may take pleasure in us for our virtue. [self-seeking must be quenched, and true Resignation and selfe-deniall must grow and flourish].  
45. And when we thus converse in the Love and the Righteousness of God, and in the Obedience of Faith; then we put on Christ, who setteth the fair orient Crown of Pearls upon us; viz. the Crown, the Mysterium Magnum: he crowneth us with his wisdom, so that we know his Wonders, which we were blind in before, as it hath happened to this Hand, which before the time of the Tenth Number, when it was yet in the unite, was as simple in the Mystery as the meanest of all; But as the Gold must be tried in the Fire, so also it happened to this hand▪ Corruption and Putrefaction was not wanting: every one would needs tread the simple child under foot, where was the first time that a Garland was set upon it: O what great labour and toil, did the Devil take that he might fully it, O how busy was he, which when I think upon it, I very much wonder, and thank God who hath preserved me: O how he bestirred himself that he might tear the Garland in pieces; O how eagar was he with Antichrist, in putting him on to persecute this hand: that every one might abominate it. But it happened to the Devil, as about Christ, when he so set on the Pharisaical Antichrist that they Crucified Christ, then thought the Devil: he is gone now, I shall be quiet enough, and not be troubled with his Doctrine, which destroyed my Kingdom: so also here; but he thereby awaked the first storm; Christ stormed his Hell, and took him captive in the Anger: and so his Den of Robbery was first opened by this hand, which he shall never be able to shut up again, but it shall stand open till his judgement: this we write for an Example to the Reader, that he may know what he must expect in this way, even nothing else but scorn and reproach.  
46. But be of good courage ye Dear Children of God, do but help to wrestle faithfully and valourously, for we all wrestle in this life for an Angelical Crown, which Lord Lucifer had upon his head. And how can he but be Angry, who hath lost his Country and Kingdom? when another cometh and taketh his Crown, and throweth him to the Ground, and holdeth him Captive.  
47. But wrestle courageously, ye dear Children of God, it is but for a little while, and then we shall get the Sceptre and Crown; it is better to be a Lord, than a captive slave and servant: the sufferings of this world, if they cannot be avoided, are not worthy to be called sufferings in respect of the great Glory, which shall be manifested on us.  
48. We stand here between Heaven and Hell in a field, and there groweth either an Angel or a Devil out of us: now therefore if any have a Love to the Kingdom of Heaven, and would feign be an Angel, he ought to look well to himself; it is soon done with a Man, Thou hast free will, whither soever thou inclinest, there thou art: What thou sowest, that thou shalt also Reap: let this be told thee [for a warning].    

The Thirteenth Chapter.  
Of Christ's most precious, 
* Baptism and the Lords Supper.  Testaments, That Fair Garland of Pearls of the Noble Highly Precious Stone 
a Mysterij Magni & Lapidis Philosophorum.  of The Great Mystery and Philosopher's Stone, which the Antichristian Church Danceth about, and is ever seeking it: but not in the Right Ground and Place.  
1. IN this Stone there lieth hidden, whatsoever God and the Eternity, also Heaven, the Stars, and Elements contain, and are able to do: there never was from Eternity any thing better or more precious than this, and it is offered by God and bestowed upon Man, every one may have it, that doth but desire it, it is in a simple form, and hath the power of the whole Deity in it.  
2. Christ saith; I have the water of Eternal Life, whosoever thirsteth let him come to me and drink of it for nothing, it shall flow in him into a fountain of Eternalll Life, and whosoever drinketh thereof shall never thirst any more: Christ giveth us his flesh for food, and his blood for drink: we should eat his flesh and drink his blood, and then he will continue in us, and we shall continue in him, where he is there shall we be also, both here and there [in the other Life]: 
* Note.  for he will be with us always unto the end of the world: he will not let us his children want; as a father careth for his children, so He careth for us; and though a father perhaps should forsake his children, yet he will never forsake us: for he hath imprinted us in his hands struck through with nails, and received us into the 
b Or, Hole.  wound of his side, out of which did run water and blood; we should believe and trust him, as his precious Word hath told us; he is the Mouth of truth, and cannot lie.  
3. Hear thou dear Christianity: open thy M●nde, and let not Reason, which is without God, lead thee astray: consider this well: we will show you the right ground and scope, without conceits and opinions; we will set it before you wholly pure without spot or blemish, and only show you what Christ is; we will bring no conceit of humane Invention, to please any Man's Opinion; neither will we take it from that which the World sets forth, as in their Glosses, but we will speak, that which is revealed to us out of the Mouth of Christ, and what his Testaments are in 
c Or, in substance indeed.  reality.  
4. For this is the Jewel, the Noble Stone, which the Church of Babel danceth about, and about which she raiseth wars and persecution; how very many scandalous and scurrilous Books and Pamphlets have been written about it.  
5. This is the true Jewel of the Congregation of Christ; when the Church of Rome lost it, than it became a Babel, and the Spirit of God departed from her; and the most potent Countries towards the East, South, and West, turned away from her: For the Revelation told them, saying; If thou continue not in my Love, I will come unto thee, and take away thy Candlestick from thee: which came to pass thus.  
6. Europe kept the Name of the Jewel, and Asia, the Colour of it: but the virtue of it remained sealed to them both, for they were both departed from it; they went Groping in the dark, they grew fat, proud, and stately, and would be Lord over the Jewel: they only sought 
d Frolic days.  good Days, great honour and glory by it; they built them upon it a brave Glistering Earthly Kingdom, as is to be seen by the Romish Babel, which they do as hypocrites, that they may be honoured by the Congregation, and had in great esteem. That which Paul and the Apostles left [behind them] viz. That the Congregation should abide in reverence and in Love; and that the Elders which behaved themselves well, should be accounted worthy of double honour (which was right in the Congregation, to do it to them that behaved themselves well) this they usurp to themselves into their own Power in [away of] Compulsion; men must perform it to them, though they be no way worthy of it: and because they could not handsomely use any other sword, therefore they made to themselves a false sword: viz. the 
* Censure.  Curse [of Excommunication] and that should make men reverence their holiness, that they might not seem to be bloody Executioners themselves; just as the Pharisees did; who delivered Christ up to Pilate: so these also, they are so devout in show and appearance [they will shed no blood with their own hands,] but their heart is a Devil: They stir up the Magistrate upon their Devilish 
* Censure.  Curse of Excommunication, who must be their Executioners to execute what their Devilish Heart hath concluded upon.  
7. O Dear Princes, open your Eyes; your office if you do that which is Right is indeed grounded in Nature: but their fictions and conceits are not: therefore be not Executioners under them: see with your own Eyes, ye shall and must at the Last Day, give an account of your Office, be not led about without Eyes blindfold, you should see with your own Eyes: ye are the true Heads of the Congregation: the Lambs of Christ are committed to your trust, the Priests are but Elders in the Congregation, if they walk rightly before them, and give good Example to the Congregation, by their good Doctrine, life, and conversation; and then honour and respect should be given to them as Elders of the Congregation of Christ: not that they are Lords over the Congregation, but servants of the Congregation: they should have the Spirit of Christ, and bless the Congregation: and the Congregation should give themselves up with them into one Love, into one Will, and so pray, and, sing, and speak together of God's Love and Wonders, that so there may be one Spirit, one Heart, in one Will, and so the weak may be helped by the Prayer and Faith of the strong.  
8. The Congregation should incline their Ear to the speech of the Elders, who are strong and powerful in the Spirit, and should receive the Word of the Spirit with earnest desire: The Elders should teach with meekness, and deal with the Congregation as with their own Children, they should instruct them in their teaching an reproving with modest admonition: they should not bring bitter Hearts into the Congregation, in sending forth reproaches against the weak chlidrens, that the feeble be not quite 
e Afraid and disheartened or daunted.  discouraged.  
9 But he that despiseth the Congregation of Christ, and departeth from the Christian way, they should privately warn and admonish such a one: if he will not regard, than they have the Curse [or Excommunication] of the Spirit, to bind him in Hell in the Anger of God, that Satan may 
f Disquiet his heart with Anguish.  vex his Heart, till he turn and repent: For the Congregation hath in Christ Great Power, they have the Key to open and shut: but as is mentioned before, the Priest alone hath not the Power: No, he hath it not alone: for he is but the servant of the Congregation: the meanest of them all, if he be 
g A Believer.  faithful, hath as much authority in the Curse, or Excommunication as the greatest: for we are all Members of the Body of Christ: if the meanest of all shut any out of the Congregation in the Curse of Excommunication, if the party be guilty, than he is in [or under] the Curse, or Excommunication: but if the party have wrong done him, than he is in the Curse or Excommunication who hath done him the wrong, who hath belied him: therefore look to it ye Elders, consider what ye do: and do not make the Congregation of Christ, which Christ hath dearly purchased with his blood, to 
h Reproach or offend.  scandalise one another, else you yourselves are in [or under] the Curse of Excommunication, and are without the Congregation of Christ: 
i Try and examine.  search and consider beforehand, ere you judge: what Spirits child he is whom you judge: try his spirit before hand; for many are zealous out of Ignorance, 
k Bear with him and help him up.  whom you should instruct and receive: you know not what Gods Spirit giveth to every one: for he hath many and sundry Gifts: Judge all in the way of Love, be not rigid, be not furious, stern, and obstinate; instruct the simple in meekness, that he may place his delight in the Congregation: for such were Christ's Apostles, your Predecessors; they taught in such a manner, and did instruct the Congregation by Good Bxample, Doctrine, and Life.  

[Concerning the Lords Supper].  
10. When they met together, and did make known the Wonders of the LORD, and sat together with a fervent Spirit; then after exhortation one of another they distributed the Lords Last Supper, as he had commanded them: they took Bread and broke it, and eat of it, and thereby, and therewith have Commemorated the Lords Death: in like manner also they took the Cup, and drank of it, and Commemorated the shedding of his blood, saying one to another, Take and eat the Lords Body, which was given for us on the Cross.  
11. So also they did with the Cup, they took it in their hand, and drank of it: for the uppermost of the Congregation began and said to the other: Take the Cup and drink the Blood of Christ our Lord, which he hath shed for us on the Cross, for the Remission of sins, and Commemorate his Death, and the shedding of his blood, until he come again to Judgement, and bring us into himself.  
12. This Dear Children was the true Apostolical practice, and the Last Supper of Christ was even so: for when Christ had instructed and taught his Disciples, he began (after Supper when they had Eaten the 
l Or, Easter-Lamb, or Passeover.  Paschall Lamb,) the right Eating of the Paschall Lamb, and gave them that Paschall Lamb to Eat, of which the first instituted by Moses was but an Image and a 
m Or, T●pe.  shadow: for he gave them his heavenly body to eat, and his heavenly blood to drink, which he had introduced into Mary's womb in the Eternal beginninglesse Heavenly Virgin of God, in the Pure  Immaterial [Virginity] without spot or blemish, and had asssumed it from his Earthly Mother.  
13. You ought 
n Deeply, or accurately.  highly to understand this; he gave not his Disciples the Earthly substance, which did but hang to Christ's Body, in which he suffered Death, which was despised, buffeted, spit upon, scourged and slain: for than he had given them the mortal flesh; but he gave them his holy Body, his holy flesh, which hung also on the Cross in the mortal substance, and his holy blood which was shed together with the mortal, as an immortal flesh and blood which the Disciples received into their Body, which was put on to the soul as a new Body out of Christ's Body, whereby the Disciples were capable of [receiving] Christ, and became Members of his Body.  
14. You must not understand it thus, that Christ's Disciples took a piece of the outward Body of Christ, viz of his Earthly Body, and put it into their mouths, and did chew it with their outward earthly Teeth, and so swallow it down into their Bellies; no: which is apparent, in that he sat with them at the Table, and did not divide his outward Body.  
15. 
*.  But Note! As the Deity had conceived in its will, the Image, which God created in his Virgin of his Wonders and Wisdom, and brought the flesh and blood together with the Eternal Tincture in which the soul liveth, (viz. the Eternal Fire, which reacheth into the Deity after the substance of the Majesty, and allayeth, filleth, and strengtheneth itself therewith) out of Mary in the Virgin into the Holy Ternary, into which the Word gave itself (as a life in the Tincture of the Eternity) and became the spirit, life, and virtue of that flesh, which sprouteth out of the Tincture of that fire of the soul: for the Spirit was in the Word, and the Word was the Power of virtue, and out of the virtue shone the Light of the Majesty, and the Kingdom, with the Power of this world, hung to 
o The Spirit.  it also as its proper own, which was generated out of the Virgin of its Wonders and Wisdom out of the Eternal Centre of Nature, wherein also Mary stood, with the outward virtue and life, with the outward flesh and blood: so also in such a manner as this, hath Christ the true Son of God, [and] our Brother, given to his Disciples, his body to eat and his blood to drink.  
16. And as God, in his heavenly Virgin, (out of which the heavenly Substantiality is espied, and attaineth substance in the Tincture of the Fire) is a substance; which substance, God (with the Word and Heart, with the receiving in of the Tincture out of Mary's blood, in which the soul dwelled, did,) with the Word Fiat, as with the Eternal astringent Matrix, comprehend, and let them together become flesh and blood after a humane way and manner; (understand, as the Eternal Substantiality, with the Wisdom, viz. the Eternal Virginity, hath given itself into the perished Tincture and Matrix of Mary, wherein was the Promised Word, which gave itself also in the Eternal Substantiality into the Perished Tincture [or life] and so became a New Man, being strange and unknown to the Earthly Man,) so this New Body of Christ, (understand the Inward 
p Christus.  Christ, which the outward Man which was mortal covered,) gave itself, under Bread and Wine as an Outward [thing], into the Tincture of the Souls of the Apostles, and became Man in the Apostles in the Tincture of the soul; and that is the New Body which Christ hath brought us from Heaven; [of which he said: None goeth to Heaven, but he that is come from Heaven] so that when we wholly yield up ourselves to him in Obedience, and with our old will, go out from ourselves into his will, and so come into Christ's Congregation, and desire his flesh and blood, with all his benefits, than he giveth us this body and blood to eat and to drink: which the Inward Man borne of God receiveth: for the Body of Christ is 
q Omnipraesens et Omnisubsistens Corpus.  Every where present in Substance: it containeth the Second Principle: [that is the Angelical world, according to which God is called Merciful, and the Eternal Good].  
17. For, to say that Christ feedeth the soul with Spirit without Body, is not true; the Holy Ghost maketh not a Principle, but the Eternal Substantiality in which the Holy Ghost dwelleth, and goeth out from thence in a form, of many thousand innumerable Essences, even that which is so gone forth, is the Virgin of Chastity, viz. the Eternal Wisdom, in which all the Wonders of this world were beheld from Eternity.  
18. Understand us right, according to its high and precious worth; That Substantiality wherein the Virgin of God consisteth, Adam had on him: for the Spirit of this world was given him, and breathed into him therein; but the Essences were paradisical, and sprung up through the [one pure] Element, which the Substantiality containeth, and that Substantiality the Spirit of this world in Adam took into itself, into its Power, [as the Water taketh the Light (in a flaming red hot Iron) into it, and quencheth it].  
19 First the Heavenly Substantiality had the Power [or predominancy] but afterwards when Adam went back with his lust into the Earthly [Substantiality] then the Earthly [Substantiality] got the Power and predominancy, and that is the Cause that our perished heavenly Substantiality is become Earthly: and therefore must God with the heavenly substantiality in us become Man, and in the Heavenly Virgin and in the Earthly, God is become Man, and hath put on upon our souls the heavenly Substantiality again, viz. his heavenly body: yet our Earthly must pass away, but the heavenly remaineth standing for ever.  
20. And yet nevertheless, we are captivated poor sinners with the old Adam, into which the Devil hath an entrance, and we go many times out from the fair Image, understand the soul turneth its will often into the Outward Man; and therefore God hath appointed this 
r The Lord's Supper.  Testament, so that when we turn again to him, he than giveth our soul the New Garment again, viz. the New body, and reneweth and feedeth it.  
21. He that once getteth the Body of Christ, it departeth not from him, unless he spoil it as Adam did, it is only covered with the old Adam, and moreover passeth into the Mystery, and it is very possible for the soul to go out from it, therefore the soul should not be secure or careless, but watchful.  
22. Therefore know, that Christ gave his Disciples his True All-present Eternal Divine Body to Eat, and his Blood to drink, out of which the Holy Ghost proceedeth: and the Inward Mouth which received it was the desirous willing of their souls; for the soul of Man hungreth and thirsteth continually since the heavy fall, after such flesh and blood, and putteth the same on as the Garment of God: for the soul in itself is a Spirit, and hath need of a Body; and there it attaineth a body, a new Eternal incorruptible body into the old Adamicall Body.  
23. Thus you are to know, the bread which Christ gave to his Disciples, was that which the outward Mouth took, and gave to the belly; but the word, whereof Christ said: Eat, this is my Body, that same word was the Eternal body of Christ, and had heavenly flesh and blood in it, and that the soul received, as a New body: and thus there was at once in the hand of Christ, two Kingdoms, viz. a Heavenly and an Earthly.  
24. But you must know, that the Heavenly cannot be comprehended or carried forth by the Earthly: for the heavenly Man, viz. the heavenly Body of Christ, which was in the Outward Christ, that all at once and in Eternity also filled the Angelical world, viz. the second Principle of God, so that without that same bodily substance God is not known at all, for the power of the Deity hath manifested itself therein, and yet the Outward Image remaineth standing, 
s Note.  so that in heaven men see the Humane Nature palpably and apprehensively standing in that form it was in here upon Earth: thou seest nothing else in it but the Majesty of the Clarity of the Brightness, which filleth the Angelical world: and wheresoever now the Majesty is, there is the Substantiality of Christ: for the Heart and the Word of God hath united it in the Substantiality: as we consider, that the Word is every where, so is the Substantiality (the body of the Word) [every where] though indeed without Image: for the Creature hath only the [formation or] Image.  
25. Behold I give you a similitude; Consider, all things are created out of the Water, and in the Water was all Power and virtue; for you find that all things have Water, though it be a very Stone, or flesh, or whatsoever it is; but the Sulphur is therein with the power of Nature, which formeth the Substantiality.  
26. Now behold, in the whole Deep, there is nothing but Water, Aire, and Fire, out of which there is the Substance, viz. the Body or the Earth [come to be].  
27. Now you see very well, that the Sun (being but one) causeth that, and is also the virtue and majesty in this Elementary Substance: It all belongeth to the Sun, and all desireth the Sun, and the Sun with its virtue affordeth the Dominion [or Government of every thing in the Universe].  
28. See and consider this in a similitude; God is the Eternal Sun in the second Principle: understand the Heart, splendour, virtue, and Majesty: and the Elements, Fire, Water, and Earth, are, (spoken by way of similitude,) [as it were] God the Father: Now the Sun standeth there as a Body, as indeed it is, which resembleth the Creature Christ: and the whole substance of the four Elements, resembleth the Substantiality of the Creature, wherein the splendour of the Sun shineth: the Sun resembleth the Word and the Majesty; and the four Elements resemble the virtue of the Body, and the Father, out which the Son shineth.  
29. Therefore know, that in Heaven every where all over is the Father's virtue or power, and in the virtue the Word: and the Word hath the substantiality, which belongeth all to the Person of Christ: for Christ standeth in the Father [as] an Image, as the Sun in the Elements.  
30. If God should once open himself, the whole world would be mere Sun: for the Deep receiveth the splendour of the Sun: or else if there were no such thing in the Deep as the Sun is, the Deep could not receive the Light: but thus it desireth its like: and thus it is, also in Heaven; the Son is every where in the Father, and is become Man; the Totall Holy Number Three without end and substance, hath manifested itself in an Image in substance, and that is Christ, and we are his Members: we are Gods, if we continue in him; he is our fountain, our Light, and we are his Stars: He giveth us his Body and virtue, and his splendour for [our] Light.  
31. Thus he feedeth us here upon Earth in the Supper, and when we desire it with the virtue of his Body, and with the spirit which proceedeth from that virtue; (for that is the spirit and life of the virtue or power,) than we receive the Totall Holy 
t Or, Trinity.  Number Three: the substantiality hath Sulphur, understand the Body of Christ, that is the Father, and the Sulphur hath the virtue or power: and in the virtue is the Light of life as another Person, and out of the virtue in the Light goeth forth the smell and spirit of the virtue, and is not comprizable or detainable by the virtue, and yet it goeth forth from the virtue, and is the Holy Ghost.  
32. Understand us aright thus; we receive not in the Supper, another creature, with a new soul; no: but we receive on to our soul, the Body of Christ, which filleth Heaven, and is already [beforehand,] the Eternal Creature: the soul Eateth Christ's flesh, and drinketh his blood, which filleth Heaven: and out of that which the soul receiveth and eateth, there groweth a body to the soul, and in that body, it is in the hand of God, and can at the End of the world, go with that Body through the fire of the Anger of God, without feeling [of it] and as the fire cannot lay hold on Christ in the Number Three; so not of us neither: for the fire receiveth the meekness [or allay] from God's meekness and ours, and becometh in us changed into a rising up of the desire of Love, so that our fire and burning in us is a mere Love-desire: for it cometh to be a brightness of the Majesty, and thus we are in God, and the Children of God, hallelujah, hallelujah, hallelujah.   

[Concerning the Baptism].  
33. And after such a manner is it with the 
u Poedobaptisme. Baptism of Infants.  Baptism of Children, the soul consisting in two things, viz. in Fire & Water: for the blood hath two forms, viz. sulphur and water: sulphur giveth Tincture and life: for it giveth light, which is the burning out from the sulphur, and that is life. The Phur is fire, and the sul is Light, and out of the Light goeth the Meekness, which draweth the phur to it again, and quencheth its fierceness therewith, and that attracting maketh the meekness substantial, which is water; and Mercury maketh therein the Great Life, viz. a life in the water, and the Heavenly Luna breedeth it that it turneth to a liquor and to blood, wherein is the Centre of Nature with seven forms.  
34. Now Observe; When the Seed to the child is sown, than the Tincture of the Fire, viz. the Man's Tincture, is sown into the Tincture of Venus; out of which proceedeth a Twofold Life, viz. a fire-life of the soul, and in Venus a water-life of the Spirit, [or a Water-Spirit-Life], which spring up together, and become a Man. And thus now both Tinctures in Adam are corrupted.  
35. The Tincture of the soul was captivated by the Eternal Anger of God, wherein the Devil sat, and the Tincture of the Spirit was captivated by the Spiritus 
x Macrocosmi.  Majoris Mundi, the Spirit of the Great World, the Spirit of this world, and they had both remained captivated by the Devil, if the Verbum Domini, the Word of the Lord, which at length became flesh, had not interposed in the midst [as a Mediator].  
36. Therefore hath God through Christ, instituted two Testaments: One [Testament] (for little Children), in the Holy Ghost, who performeth the Office, who chief manageth the office in the Baptism, and maketh in the water of the soul a water of life in his virtue: and one [other Testament] (for poor sinners that are more in years, to understand it,) in the Word of Life, as in flesh and blood, where the Word, viz. the Heart of God, chief manageth the Office, and feedeth with his body, and giveth his blood for drink: which Testament with flesh and blood belongeth to the Tincture of the fire-life, to the soul: and the Testament of water belongeth to the Spirit-Life, viz. to the other Tincture, and yet is but one Man; But before the Birth of Christ, the Devil used great treachery, and wrought much mischief with Man: in that he spiritually possessed them [as may be read concerning the Idol Oracles], and here [in the Baptism] his trade and handicraft was laid aside: for Christ erected for the Children, a Laver of Regeneration in the Holy Ghost, (for a Child hath not Faith as yet; also there are very few that learn [or are taught] what Faith is;) that there might be one Testament that might preserve poor ignorant Man.  
37. Not that the Holy Ghost alone baptiseth: indeed he chief manageth the Office, and taketh the virtue of the Number Three wherewith he Baptizeth; and so when the Baptizer saith; I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost; then the Holy Ghost taketh hold in the Number Three, and Baptizeth in the Water of the soul, in the Water of Life, which is in the Blood of the Tincture, which containeth the Spirit Life, viz. the second Centre of Nature: and so the spirit of the soul receiveth the virtue 
y Of the Office.  and Office of the Holy Ghost; and here lieth the Mysterium Magnum, [the Great Mystery].  
38. Dear Brethren in Babel, do not so dance about on the outside of the Mystery, enter in, or else ye are not the Ministers of Christ, if you cannot apprehend this, yet continue in the Faith on the Word: But when ye say, Christ's Testaments are only signs and not substance, than ye are the Antichrist, and deny the Deity; and are not capable of the Office; you cannot Baptise the Child, but the Congregation of God, (which hath the Faith,) Baptizeth it: a 
z A Shepherd, or Swinheard.  keeper of sheep, or a keeper of swine, that simply believeth that Baptism is a Great hidden Mystery, wherein the Holy Number Three Baptizeth, and that himself is but the servant, Minister or Instrument, which performeth only the outward work, he in his simplicity baptizeth much better than ye do.  
39 Ye great Schoole-Rabbies, and Masters, that sit aloft, let this be told you; There is one a coming, who will baptise you with the fire of Wrath, because you deny his power and virtue: ye have a hard bit [to chew] of Christ's Testaments: if ye will not go forth from your Councils into the Temple of Jesus Christ, ye must be quite cast away.  
40. In times of old ye were very many of you: for ye propagated yourselves, and not the office of Christ: but ye are now become very thin in Germany, where ye were a thousand, ye are now scarce a hundred of you; if ye will not leave off your humane wit and your own Inventions, God will so cast you away; that where ye are now a hundred, there shall not remain ten of you, nor a less number. Awake from your sleep, lest you thus go down into perdition into the Abyss.  
41. Ye say we laugh you to scorn: it may be you think so, for there is one that laugheth you to scorn, whom we know, who showeth it to us: he will suddenly awake, be not so secure and careless, consider of it: for none taketh any thing to himself, unless it be given him of God; neither will this be spoken in vain.  
42. 
a Note.  O beloved and worthy Christendom, observe it well: do not say: if our Teachers lead us not aright, let them look to it: O no, it concerns your very self, it will cost the loss of your body and soul. Dear Christendom is departed from all the Apostolical Ordinances, virtue, and power, into humane Inventions and Institutions: and in stead of Christ's Kingdom, there is a Pompous, Stately, Hypocritical one set up, by Baptism and the [Lords] Supper.  
43. Men set up Ceremonies: O, if they had kept the true Faith, and had shown 
b Godly or Pious.  people the Divine way unto the New Regeneration, if they had shown them the clear countenance of God, than people had departed from their sins, into a 
b Godly or Pious.  Divine Life.  
44. But thy wit and suttlety O thou whore, hath blinded all: if my Eyes had not been opened by God, how should I have known thee: I should indeed have still worshipped thee: the world shall seek thee; and at length find thee: and then Europe shall be a Crown, and Asia the 
c Or, husband.  Man, and Africa the Country, and a simple Shepherd shall lead us to Pasture, if thou didst understand this, thou wouldst enter into thyself: but thou wilt be blind till thou art recompensed; as thou hast poured forth affliction, so thou shalt drink up misery and torment, for thou hast made it so very great, as it is: and art a wild Tree, and shalt be broken off: There is no remedy, thy own wrath casteth thee to the ground: for thou art weighed in a Balance, and art found too light, saith the Spirit of the Great Wonders.   

The Magia out of the Wonders.  
45. A thing which groweth out of a beginning, hath beginning and end, and groweth no higher than that thing hath in its Number, out of which it groweth; but that which is in the 
d Or, Unite Number.  One Number, is uncorruptible: for it is but one and no more, there is nothing in it that can break it: for, not any thing that is one is at enmity with itself: but when there are two things in one, there is plain contrariety and strife: for that which is one striveth not against itself, but draweth into itself, and out of itself, and remaineth one, and though it seek more in itself, yet it findeth no more, and that can never be at odds with itself; for it is one thing, whither soevet it goeth, it goeth in one will; for where there are two wills, there is division or separation: for one will often goeth inward, and the other outward; and than if that thing have a Body, than that Kingdom or Government in that Body is at odds: and so if one enter into the other with Enmity, there that is a contrary will which goeth in against the other, and then therein dwelleth the Third Number: & the third Number is a Mixed Essence out of the first two, and is against them both, and will be its own, and yet hath also two wills in itself, from the first two, one whereof tendeth to the right hand, and the other to the left.  
46. Thus the Thing riseth up from two into many, and every one hath its own will, and if it be in one [only] Body, than it is at odds with itself, for it hath many wills, and needeth a Judge to part them, and keep the wills in awe; but if the wills be strong, and will not be kept under in awe by the Judge, but go out aloft, then of one 
e Or, Kingdom.  Government there becometh two, for that which is flien out judgeth or ruleth itself according to its own will, and hateth the first, because that is not in its will, and so there is a strife, one desiring to 
f Or, quash.  keep down the other, and so to elevate itself alone in one substance, and if it cannot 
f Or, quash.  keep down the other, (though it make never so much opposition) than each of them increase in itself to its highest 
g Degree or Pitch of its strength or limit.  Number, and is always in strife against the other: and if it come to pass, that it be grown to its highest Number, that it can go no farther, than it entereth into itself, and vieweth itself, to see, why it can grow no further, and so it seethe the End of the Number, and setteth its will in the End of the Number, and desireth to break the band or limit asunder, and in that will, (which it puts into the End of the Number, wherewith it will break it,) the Prophet is borne, and he is its own Prophet, and 
h Foretelleth, Divineth, etc.  Prophesieth of the Errors in the Will, that they cannot go further, and of the breaking of them, for he is borne in the highest Number of the Crown, at the End of the Limit, and speaketh of the 
i Or, Disturbrance.  Turba in its Kingdom, how it shall have an End, and what the cause is that it cannot go beyond its own Number; and then he prophesieth of a New [Kingdom or Government] which shall be again generated out of the Breaking: for he [the Prophet] is the Mouth of that Kingdom [or Government] and pointeth at the contrary Will, how it is grown from one will, and how with its own desire, it is gone out of itself into many wills, and discovereth the Pride of the Kingdom [or Government] and the Covetousness and Envy of it, and in that the Kingdom had but one Root, out of which it was grown; therefore he showeth the Evil Twigs or Branches which are grown out of the Root, which are the distraction and disturbance or Turba of the Kingdom, which destroy the old Tree, and take away its virtue and sap, so that it must whither away.  
47. And then he showeth also the falsehood of the twigs and Branches, which have taken away the virtue of the Tree, and thrown it to the Ground. They say they are a New Tree, and a good Kingdom, [or Government] and vaunt it, as if they were strange Guests, with great wit and seeming Devotion, and yet they are grown out of the old Tree, and are its Children, and so devour their own Father: and therefore saith the Prophet, they are no children but Wolves, they are come, to murder and devour, and to set up themselves in the stead of the Old Tree: which Pride of theirs thus also driveth on, till the limit, and then it will again be devoured by their Children.  
48. This is their own Prophet, which is grown upon their Crown: for he declareth the evilness of the root, out of which the first Tree was grown: he showeth the poison wherewith the root was poisoned, so that out of one will many wills are grown, out of which the strife and malice is sprung.  
49. And so then if the Turba in a thing be grown up with it, which of one maketh many, where the Multiplicity is at Enmity to itself, than the Turba also breaketh the Multiplicity; for the first will to a Thing, desireth only that one thing which is its Body and delight: but the Multiplicity in a Thing maketh Enmity; for the one will always rise up above the other: and yet the other will not endure it, and thence cometh envy and falsehood, out of which grow anger and strife, so that one desireth to break off, and throw down the other: and although the first will be Judge, yet the Turba is also sprung up in all the twigs and Branches, which destroyeth Obedience, and so each will go its own way, and will not be judged or ruled, but taketh upon itself, and contemneth the Father, and all the [other] Children, which yet are its brothers and sisters: and saith itself alone is the Tree and the virtue of it, whereas it is but a broken selfe-willd proud Murderer, which opposeth itself against the first will, viz. the Root.  
50. And now when the Father seethe his evil disobedient child, he seeketh a Remedy, to heal that which is broken, and poureth Oil into the wounds: but he findeth that the Oil is poison to them, for they have turned away their will from the first will, as from the Root, out of which the Oil floweth, and the Turba hath generated another Oil in them: so that there is no Remedy to heal this 
k Government, or Dominion.  Kingdom: it must be devoured in and by itself, as an evil 
k Government, or Dominion.  Kingdom: and yet it groweth to its highest Number, as to the Number Thousand, till the End: for the Crown hath the Number Thousand, and then there is no Remedy more; for than it will be wholly one with itself again, and go into the first will again, and give itself into obedience, and become one thing again, and then it beginneth to Number again, yet it is good at first, so long as it remaineth in 
l Or, a small or little thing.  paucity: but that which hath a great deal of room is not easily quashed; but that which is squeezed into a narrow room, and shut up close, will always strive to get out above its limit, and easily surmiseth that its neighbour's dwelling doth also belong to it, and will always break the rain and Bounds. And although, thus out of one thing there groweth another, yet being not agreeable to the first will, out of which it is grown Originally therefore it is not its true son, but is a wild 
m Or, Branch.  Twig, which is opposite to the Mother, and loveth not the Mother: for it groweth up in its malice, and therefore the Mother taketh it not again into her first will, that it may subsist Eternally, but letteth it run on to its Limit [or End].  
51. But when the Mother seethe, that all her children thus break off from her, forsake her, and become strange to her; she falleth into sorrow and lamentation, she hopeth for amendment, and yet it cometh not, and then she herself seeketh the Turba [or destruction]: for she turneth her will again into herself, and seeketh the Genetrix: and there she findeth a new Child in the 
n The Purity.  Lily Twig, and giveth the Apostated children to the Turba, so that they themselves devour and murder one another; also she poureth forth their own Turba and poison upon them, that they may be divided and taken out of the way; that she may bring up her young son that may continue in her house, wherein she may have joy.  
52. Thus it is spoken to thee thou Great and Broad Tree of the Generation of Adam] who in the beginning wert a little Branch, thou wert created in one will only, all thy twigs should have that will of thine, but the Devil grudged thee that, and strewed poison into thy will, out of which the Turba grew: and so thou hast spoilt all thy Children and twigs therewith, so that the Turba is grown up also in every little Twig: Thou didst enter into Pride, and goest forth from the first will, which God gave thee, into the Great Wonders of the Great Turba [or Uproars and Commotions, Contention and Destruction in the four Elementary World]: wherewith all thy Children were enamoured, and left 
o Thy first will.  thee.  
53. Therefore saith the 
p The Eternal Nature.  Mother of the Genetrix, I am in Anguish, I had planted me a little Tree, and desired to Eat of its good fruit: but it hath borne much wild fruit, which I have no mind to Eat of, I will conceive, and bring forth a young son in my old Age, which may continue in my house, and do my will, that I may have joy at last; since all my children leave me, I will take comfort in my young son, and he shall remain in my house while I live, and Satan shall not tempt him, I will put a child's Garment upon him, and he shall dwell with me in a total childish simplicity: behold! I will generate him out of the first Root, and will break the Turba: for 
q The highest pitch of the Apostate children.  its number in the Crown is accomplished.  
54. What seek ye so much, ye wild Branches? ye say ye are above the Mother, [above the Spirit of God]; ye have Art, Knowledge, and Learning; what delight hath the Mother in your Wit and Art? She desireth no Art and Wit; for she is altogether simple, and counteth but [the Number] one; if you would please the Mother, you must go from the Multiplicity into One again, not through Art and Wit, but you must go forth out of your proud Turba, out of self, into simple Humility, you must leave the bravery and hypocrisy of your own wit that proceeds from the Turba, and become as children, else ye are not acceptable to your first Mother, but the Turba taketh you up, and then consider where you shall remain, when God shall judge the secrets of Mankind, when all shall pass through the fire of his wrath, saith the Spirit of the Great Wonders.  
55. Mother Eve said, when she brought forth the first Child: Behold! I have the Man, the Lord: he shall Effect the breaking of the Serpent's head, and possess the Kingdom, but it was Cain the murderer.  
56. And thus also you now say, we have found the Lord: now we will possess the Kingdom; for we have found the true Doctrine, we will teach thus and thus, and then we are God's Children; But harken! You have indeed found the true Doctrine; But you are Cain, you look after the Kingdom, and not the power and virtue of Abells' sacrifice: you desire only to continue in fleshly pleasure, and retain only the shell of Godsword, which hath no virtue or power: You retain the History (and contend about it, and so destroy your Country and People) but you deny the power of it: you say, we are near to the Kingdom of God, and are yet fare from it, which your End will testify.  
57 What doth your knowledge avail? The Devil knoweth as much as you, but he doth it not, no more do you: and therefore the Kingdom of God remains hidden from you both: your knowledge is the snare that catcheth you: if you were simple, you would not be so proud: what do the simple know concerning the false, subtle, cunning deceit, if he learn it not from the wit of the 
r Contentious jangling Disputations.  Turba? Do you say, that you have Gods Will and Teach it? Are you not Cain, that murder Abel every day? Consider yourself well, you are he indeed: Abel lieth at your feet, and beseecheth you, but you are that Evil Beast, that treadeth Abel underfoot, you ride over the bended knee, and account the poor and simple to be but dirt and dung, and yet devour his sweat and labour and fill yourself with deceit without measure: How dare you then say, Hear is the Church of Christ? O you are Babel, that City of whoredom and falsehood.  
58. Thou knowest the Will of God, and yet dost only thy own will, and sayest moreover, We are gone out from Babel: we have the True Teaching [or Doctrine] amongst us: indeed if you had the spirit of righteousness, and truth, and would content yourself with a little, than the Mother would always give you enough, you should want nothing: but your Pride and haughtiness, doth not trust God, therefore you trust only upon Covetousness, and are greedy to devour the fat of the Earth; you take it by force and not of right, the right you produce, claim, and plead, hath only been invented by your covetous heart, you live only in deceit: you persuade and deceive yourself to your own loss: if you had wit and understanding, you would have respect to your end, and what will follow hereafter: but you blindfold your self with Pride, and say: Behold here are Golden Times; many have desired to see what we see; and hear what we hear, and have not seen nor heard it; Harken: indeed that shall be a witness against you, and will make your Judgement the heavier, you have not hitherto been the better for it but the worse, therefore know that what is declared to you [by the Reformation] is by your own Prophet, who hath called you back again from your Pride into your Mother Humility: but you are become worse and worse; you have broken the sword of the Spirit, that you may do what you list: but he hath left you, and given you up to the Turba, which shall devour you: as was done of old to Israel: there is no Council or Remedy to help; Your Covenants are all Nothing, while you rely upon the Arm of flesh, and so God also is departed from you, and leaveth you to devour yourself.  
59 Or wherefore do you take the Covenant of God into your Mouth? seeing you hate to be reform, and thirst after Covetousness, do you suppose God to be a false hypocrite and liar as you are? leave off your Clamouring, you are not acceptable to God, except you turn, and go out from your falsehood.  
60. It is with you now according to the Turba's driving, which taketh its recreation, in accomplishing the Anger of God; and to devour what is grown in its Kingdom, and you are blinde concerning it, and see it not: why are you so covetous: go but out from it, do you not see, how the 
s The Blossom of Life.  Noble Tincture hath raised up itself: it is near its blossoming, and then you will have Silver and Gold enough.  
61. But what shall we say? you have committed whoredom till you are fallen asleep: you go down alive into the Abyss, rather than you will forsake the whore; and therefore it shall be unto you, as your own Prophet Testifieth, who hath very long called you by his Trumpet; you wait for [deliverance by] the fiery sword, which will also cut you in pieces.  
62. Or do you suppose us to be mad, in that we speak thus; Indeed we are borne out of you; we see and understand, the Complaint of our Mother, which reproveth her children; for she declareth the wrath in the Turba, which is grown up into the fierce wrath of God.  
63. We speak what is given to us, which we know in the Zeal of the Lord: what have we to do with 
t Confusion, strife, and jangling.  Babel? we speak to ourself, and to the fellow-members of our body, and those that dwell in the Courts of God, with those who at present mourn with us, whose mourning shall be turned into Joy.    

The Fourteenth Chapter.  
Of the Broad Way in this World which leadeth us into the Abyss. And of the Narrow Way [that leadeth] into the Kingdom of God.  
1. Dear Children of God, let us hearty and seriously Consider, from whence we are, and whither we are to go, and what we do and purpose, that we may not lose the Eternal and highest Good: wherefore do we so very much labour after temporary pleasure and voluptuousness, after Honour, Money, and Goods: are we not in this world strange Guests, and Pilgrims, which should continually expect when this life shall End; we are not created for the pleasure and lust of this life; but for paradisical Joy, and to lead a simple childlike life; we should not know of any pomp, state, or haughtiness: but live together as children in a loving sport of Joy: we are gone out from our true, pure, paradisical Mother; wherein we should live in her as dear and loving children.  
2. We are shut up in the Mother [the Temporary Nature] which generateth the Evil Beast; and have received bestial Properties; we do no otherwise, then as Evil Beasts, we have given up ourselves to a strange Mother, which educateth us, and leadeth us captive in her bands: and we must at length leave the outward Man to the Earthly Mother, we cannot get away from her, for she hath captivated us in flesh and blood: she breedeth us, and bringeth us up in herself; and keepeth us for her children; But yet we have a very precious Jewel hidden therein, with which we are God's children: with that let us endeavour after the highest Good, that we may attain it.  
3. Dear Children, our strife about the Highest Good, consists not in the sword, in killing and slaying, that we should make Wars and fight for the Cause of God and his Kingdom, and so persecute and murder one another: neither doth it consist in much knowing: but merely in a simple childlike obedience, that we should go out from the will of our flesh, which is Bestial, wherein the Devil dwelleth, and enter into the will of God: it lieth in no man's opinion or knowledge; 
a Note.  for the Spirit of God giveth knowledge to every one out of the Wonders, out of which he is borne.  
4. You see how we are put under subjection to the spirit of this world: for when a child is sown 
b Or, into.  in its mother's 
c Or, Body.  womb, that Spirit is there ready, and formeth it according to the wheel of the outward Nature; that giveth condition, will, and disposition to it: that showeth it the wonders of its secret Mystery, and openeth to it the way of the will 
d Of the spirit of the outward world.  thereof, that leadeth it in the entrance into its Mother, and out of its Mother through this world: that giveth its body to the Earth, and its soul to Hell.  
5. Therefore since we know this, we ought to lift up the Spirit of our soul, and make war only against that evil Earthly Spirit, and oppose it with our soul and body, and not against our brethren and sisters; we cannot overcome the Devil with disputing and knowing much; neither can we maintain God's Word, with wars and the sword, but with the simple obedient 
e A Godly or Divine Life.  life of God, that we be contented with that little which we have, and departed from the Evil lust after Pride, into an humble childlike life, wherein every one should with all diligence perform his work, for the benefit and profit of his brethren and sisters, endeavouring thereby to serve God his Creator, and to pleasure his brother: not seeking his own honour, but with a desire to do so well, that his brother and sister may sincerely love him, and wish all happiness and welfare to him.  
6 If you will serve God, give offence to none, that your good and benefit be not hindered; Let not Satan have power over your heart to sift [or prevail with] you; Put away all evil thoughts, instigations, and influxes [of the mind]; for Satan insinuateth himself, in the influxes from the spirit of this world, and possesseth your mind; be continually watchful, and strive against him; cast those false and evil influxes upon his head, and send him away with them; and consider that you walk upon a very narrow path between Heaven and Hell in very great danger, be at no time secure or careless, for you know not, when the spirit of this world will take away from you, it's own; for your limit was set in your Mother's 
f Or, Body.  womb, which you cannot pass, neither do you know the day and hour, wherein the Spirit of this world will leave you, and then your poor soul will stand quite naked, hungry and 
* Or, naked.  empty, and then if it have not Christ's Body on it, it will be captivated by the Devil.  
7. Dear Children, it is a very strait narrow way that leadeth into God's Kingdom; he that will walk therein in this life, must [submit and] prepare himself for affliction; for every thing is against him; the Devil is altogether against him; his own flesh and blood set themselves earnestly against him; for the Spirit of this world in flesh and blood seeketh only the matters and Dominion of this world: the Devil continually sets on his children and servants against him: he [that walks toward Heaven] must be trampled upon and despised: he is not in this world acknowledged to be a child of God.  
8. Dear Children, look well to yourselves in this world: at present Men lead you on in hypocritical ways: they Boast much of Faith, and lead people on in an Historical Faith, which is but mere 
g Or, knowledge.  Notion, they teach you the 
g Or, knowledge.  Notion and he that doth not stick to that, is accounted an Heretic: O how dead is the present Faith, it stayeth at the knowledge or the Notion: they suppose that when people know how to speak much of God, of Christ's merits, sufferings and death for Mankind, and comfort themselves therewith, that it is the way to eternal life.  
9 O no, all that availeth nothing, that thou knowest and ticklest thyself with it: True Faith in Christ is quite another thing; it lieth not barely in the History, and in the Letter: the [bare] Letter is not the Word, it is but a leader and director to the Word: the Word is Living, and hath the Spirit; 
h Note.  the right Faith is the right will, which entereth into the Living Word.  
10. If you comfort yourself never so long with the sufferings of Christ, and yet your will and purpose remains in deceit and wickedness, than the spirit which proceedeth out of your will, is a thief and a murderer; you teach one thing, and do another: God desireth no flattering Hypocrisy, but an Earnest [sincere purpose and] will, which entereth into him by obedience, and this is right 
i Or, Faith.  Believing in the Holy Ghost; and therein is the Word and Death of Christ fruitful indeed.  
11. Christ saith; You must turn and be as little children, who are not yet conscious of any falsehood, deceit, or wickedness, and in Christ through Christ's death, be borne of his flesh and blood, if you will see the Kingdom of Heaven; for he that eateth not the flesh of the Son of Man, and drinketh not his blood, hath no part in him.  
12 Dear brethren, it consisteth not in the 
k Oast which the Priest delivereth for Holy Bread.  Oast only which you deliver to the people, and in the Cup or 
l The Chalice, or Cup, wherein they carry the Oast.  Chalice: No, but when the soul converteth and bringeth the body under subjection, and giveth itself up wholly in obedience unto God, and into his will, and desireth to go in at Christ's Entrance to the Father; than it goeth out from the life of this world: and goeth with Christ into the Father, who giveth it Christ's flesh and blood; for it eateth of the Word of the Lord at God's Table, and getteth Christ's flesh for its body, and Christ's blood for its Refreshment and habitation; for the soul dwelleth in the Heart, and burneth out of the Heart blood, as a kindled light; and hath its principal Dominion in the Head, in the Brains, and there it hath 
m The five senses.  five open Gates, in which it governeth, with the spirit of its life.  
13. And therefore if the Tincture in the soul in the Heart blood, be entered into Christ's will, then that Will governeth the spirit of the soul in the Head; and though it have many obstacles, and hindrances from the Earthly bestial spirit; as also from the Devil, who infecteth the Earthly spirit (so often as the soul is secure or careless) and bringeth it into fleshly lust: yet nevertheless, when the soul doth but reject the Earthly bestial thoughts and influences, or instigations, than it remaineth in Christ still; for the body of Christ, which the soul hath, is too hard a bit for the Devil to overcome: and yet a harder bit it is for the soul to turn away from the spirit of this world, and enter into the Obedience of God.  
14. Dear Brethren, it is not a handful of Historical Faith that will do it: for men to set the Merits of Christ aloft: it must be sincere and Earnest, you must earnestly enter through Death and Hell of the Devils into the Merits of Christ: you must overcome the spirit of this world: your will must press itself with all its reason and thoughts into the will of God, and then you will well see how little the Historical knowledge can do.  
15. If you will not drive the Devil out of your Heart, than he will not let you enter into God's will; if you will keep the iniquity of falsehood in your heart, and so fight with the merits and satisfaction of Christ against him, than you will be hindered; for the Devil opposeth it strongly: he striveth against the soul as long as he can; he letteth not the soul go, before it heap all Earthliness upon his neck, and departed from it; when the soul doth so, than it departeth out of his Country, and then he is overcome: but O how doth he continually lay that [as a Net] before it, and goeth always about like a Fowler, and if he can possibly he will cast the Earthly Garment on to it again.  
16. O how hard a Combat must the poor soul hold out, against the Devil: but therein the sufferings merit satisfaction, and death of Christ is available when the Devil hath ensnared the poor soul again, and will not let it go, but goeth down with it into the Abyss into despair: there the soul must take with it the sufferings and death of Christ, and walk with the Devil through Hell into the Death of Christ; and out of Christ's death spring up with Christ into God again; and than it is the Lily which the Devil doth not like to smell upon.  
17. But for you to depend wholly on the History, and so to apply the merit, suffering, and death of Christ, and will still keep the Devil lodging in your soul, that is a reproach to Christ; What doth it avail you to pray, that God would forgive you for Christ's sake; when you forgive not all others? your heart sticketh full of revenge and robbery.  
18. You go to Church, into the Congregation of Christ, and you bring a false hypocrite, liar, covetous, angry adulterous, proud person and soul, in with you, and the same you bring out with you again, what benefit have you thereby? You go into the Congregation to the Supper of Christ, and desire Christ's flesh and blood, and yet keep the black Devil in you for a Guest: what mean you? you receive nothing but the severe Anger of God: how will you feed upon Christ's flesh and blood, if your soul be not inclined with all earnestness and sincerity into God: do you suppose that Christ's body and blood dwelleth so in the Earthly Element, that you can chew it with your Teeth? No, friend, it is a more pure and subtle thing; the soul must apprehend it, the mouth of the soul must receive it; but how shall it receive Christ, if the Devil be still lodging in the soul? the soul must be in the will of God, if it will feed upon God; indeed it can continually eat of Christ's flesh, if it live in the flesh of Christ; for every Spirit 
n Or, is fed by its own substance, which is its flesh and body.  eateth of its own body.  
19 This Testament is ordained to that End, that in the Congregation we should there eat the flesh of Christ, and drink his blood: that we should thereby commemorate his Death, and teach the same to our children, and tell them what Christ hath done for us, that we might be preserved in one mind and will, and that we should be one body in Christ, and walk together in one Love: and therefore we should eat of one and the same Bread, and drink of one and the same Cup, and acknowledge, that Christ hath begotten us again to one Body in himself, and that he hath, through his death brought us again through Hell and the fire of God's wrath, into his Father in himself, that we might wholly put our wills into his will, and love one another, and make one another rejoice, in him, and sing, speak of, and declare his marvellous Deeds and Benefits, and thereby renounce the old Devil, who hath held us captive, and tread him under foot in our Mind.  
20. This is the right Catholic way of true Faith: he that teacheth and liveth otherwise, is not appointed for a Shepherd, by Christ: but is a Shepherd sprung up of himself from his own Art and Reason, which, in the Kingdom of Christ, according to the Outward Man, should be continually dead, that Christ in us may live; None is a true Shepherd over Christ's sheep, unless he have the Spirit of Christ; if he have not that, than he hath not the true 
o The true Jus. Divinum.  Apostolical power and authority of Excommunication: he must in Christ's Spirit have the Key to Heaven and to Hell, else he is but a vizard and Image without Life: How can such a one who is captivated by the Devil, judge in the Congregation of Christ; can the word and Commandment of such a one be the Word of God, whereas he speaketh but from a false Spirit.  
21. O ye false Bishops [come] from the Universities, how hath the Devil of Pride blinded you, that you set Shepherds over the Lambs of Christ, according to your own favour and respect: Saint Paul teacheth you, do but read it, what an heavy account you are to give: nothing availeth with you but Art: and in the Kingdom of Christ, Art is but dross and dung; God leadeth a pure heart by his own Spirit, if one incline towards him, and submit unto his will, to such a one he teacheth heavenly Art.  
22. The Congregation of Christ should be in one will, and the Shepherds thereof, should have the spirit and 
p Or, Consent.  will of the Congregation: It is not so slight a matter to put on the Garment of Christ, as many suppose, who seek only covetousness and honour therein, and they find nothing but the Anger of God therein.  
23. Or what shall we say? The Priest Devil hath blindfolded the Kingdom of Christ, so that the Congregation of Christ is stark blind, where men suppose they are Gods, and that they teach from the Holy Ghost, whereas their own honour and covetousness is merely sought after in deceit and falsehood: Men see how great mischief they have caused in the world, how many Countries have they caused to be laid waist, and murdered many hundred thousand persons with their false Opinions, and have only served the Devil, in the Garment of Christ; if the Congregation did but discern it, they would presently consider it; but all this cometh to pass, in that they afford not honour to the Spirit of Christ: Men will choose Shepherds themselves, whereas the Devil is in all mere humane Elections, when it concerneth the honour and doctrine of God.  
24. The 
q Or, Pastors.  Bishops that are grown up of themselves and chosen for favour without the Spirit of God, are as profitable to the world, as a fift wheel to a waggon: indeed they do but little, except it be to make the Congregation go astray, slander, jangle, and dispute, as their scandalous Pamphlets testify, in many of which there is as much of the fear of God and love to their Neighbour, as the Devil in Hell hath: Bloody provocations are the Devil's Drums and Trumpets, by which he reproacheth the simple Congregation of Christ.  
25. O dear Children, open your eyes wide, go out from the Priest's Contentions: and enter into combat against the Devil, against your voluptuous flesh and blood: A Christian is not a wrathful Soldier or Warrior, who desireth the Kingdom of this world: for Christ saith, My kingdom is not of this world, else my servants would contend for it: Saint Paul saith; Seek that which is above, where Christ is; we are called by Christ out of this world; that so we might serve God with the soul, and be in Christ; but with the body in this world, that we may have maintenance and sustenance for it: therefore the Earthly life ought to labour and maintain its body, but the soul should be Lord and Governor, and rule the Body, it should not suffer the Starry-Spirit to practise any falsehood, and fill itself with lies and deceit, for such things are so brought into the soul,  
26. The poor soul is here in this life in very great danger, where the Jaws of Hell continually reach to its lips, for it is infected with the Spirit of the Stars and Elements, which fight against it day and night; Consider thyself now thou dear Mind, and think in what vessel thy soul, viz. thy best Treasure lieth, and thou wilt surely awake out of the sleep of the bestial Life, and consider what will follow hereafter, when the Spirit of the Stars and Elements will leave thee, where then, thy best Jewel (which thou thyself art,) will remain; in what condition thou wilt be for ever without end; for we know that the soul dwelleth in the Heart: it's own substance is the Centre of the seven Spirits of Nature: the six Spirits are the Government of the Life, and the seaventh is the Tincture of the Substantiality, for its Substantiality is blood and flesh, which maketh the Tincture, though the Tincture is not blood and flesh, but a virgin without Generating; yet the six Spirits in the Tincture continually generate one another, as is mentioned heretofore concerning the Centre of Nature; But the brightness of the Noble Pearl of the soul, is especially known in the Tincture; for therein it attaineth God's power and Spirit: and there getteth its right Name, [Seel], SOULE; for as God is above Nature, which cannot comprehend him: so the virgin in the Tincture, is a spirit above the spirits of Nature, which belong to the Centre; and yet the virgin, without the spirits of Nature, would not be; even as the Number Three of God, without the Eternal Nature, would not be known; so also the soul.  
27. The six spirits of Nature contain the Eternal Centre, with which the Darkness and Anger of God is comprehended: for the Original of Mobility consisteth therein; for the fire existeth therein, though indeed it standeth but in four forms, and in the fift form springeth up the true Life, and in the sixth the understanding: and then first there is in the seaventh another Spirit, which is not the Centre in the Anguish-source, [or property], for in the seaventh form there is another source [or property], indeed the first six forms rule therein, and are the life of the source, and a cause of the life; but they make together one Spirit, which liveth in the Blood, Water, and Air.  
28. And though it be so, that we are through the heavy fall of Adam, brought into the outward Dominion, so that the soul swimmeth in the palpable [or visible water], yet the Eternal Water, viz. the Mother of the Water, is hidden in the outward, in which the soul is an Angel; we give you to understand, that the soul is a Spirit, as God the Holy Ghost is, who goeth forth from the Father and the Son, and is the Mobility of the Deity: for the Father standeth still, and hath moved himself but once, viz. in the Creation: but the Spirit hath the Word of the Father, and performeth all things through the Word.  
29. And thus also, the soul is a spirit generated out of the Eternal Centre of Nature, out of its own spirits of its own Nature, not strange ones, 
* Viz. the soul.  which hath the word, which compriseth itself in the six forms of Nature upon the wheel of the Cross, and performeth all things, through the Word: for it is the Spirit and Life of the Word, and moveth upon the Wings of the Wind as a flash or blaze, it formeth the Word, and produceth it, and the Six Spirits are its Counselors; though there are but five: for the sixth is the form of the Word itself: but the five contain the five senses.  
30. Where we woefully find and have great cause to lament it, how our father Adam hath here introduced the Evil, poisonous, Earthly Dominion: so that the poor soul is thus wholly captivated by the Spirit of this world, which floweth forth and worketh powerfully in the soul, so that often and hourly, there breaketh forth out of the Word of the soul, the Evil of the Abyss; in which the Devil mingleth himself, and possesseth our hearts outwardly, and then also most inwardly, viz. in the first four Forms of Nature, and turneth us away from the Will of God, into all abominations and wickednesses which are in him: And as he now observeth how Man is qualified, viz. what spirit is predominant according to the Dominion of his Body [whether it be pride, covetousness, envy, wrath, unchastity, wantonness, voluptuousness, and such like] accordingly he 
* Or, Tempteth.  assaulteth him continually, and effecteth such great wickedness with the soul, as no Tongue can Express; for in the outward Dominion there are also seven Forms, viz. the seven Planets which Rule the outward Man, and reach into the bottom of the soul, if without ceasing it do not resist, and reject the Evil malignant 
r Influxes or instigations.  influences: in the same the Devil hath a powerful access to the soul, but yet he hath not that Dominion, nor any complete power therein, unless the Turba Magna in the Anger of God be kindled, [as in Judgements, Pestilence, Thunder, and the like Plagues and Punishments] and there he is the Executioner: but he hath the inward Dominion of the four Forms to the fire-Life, these he can possess, as often as the soul plungeth itself thereinto; if he get it there, O how fast he holdeth it, and will quite down with it, for that is his Kingdom [viz. the Abyss of the four Forms].  
31. And Observe it according to its precious depth; The Four Forms contain in them the Original of Nature; where first (in the desiring willing,) the Darkness with the attracting entereth into a desire: and so the desiring becometh strong, 
s Sharp astringent.  harsh, hard and cold, and the desiring maketh an attraction and stirring in the strong harshness, which are two Forms, and the third Form is the great Anguish, in that the Desiring would be free, which stirreth the anxious wheel of Nature, and in the End [stirreth up] the flash of fire, which is the fourth Form, as is at large mentioned before.  
32. And so that harsh attraction maketh in the desiring of the will, in the outward Nature of this world, a great Covetousness, so that the Mind would attract all to itself, and possess it alone, and though it cannot devour it, yet will possess it, and would not willingly afford any thing to any other, and this is one Root of the Abyss of Hell, wherein the Devil vehemently assaulteth the soul, that it might nor go out, and come to the Light of God.  
33. The second Root is the bitterness of Nature, which in the harshness is an enimicitious sting, and will not endure to be subdued: the more it is resisted, the greater is its sting; This is the second form, which maketh in the outward Nature, an enimicitious stinging, envious, bitter Mind, whereinto also the Devil windeth himself, and kindleth the Word of the soul, with a despiteful, stinging, envious 
t Matter or substance.  subject, so that the will continually burneth in envy, and never speaketh any Good, but mere vanity and wantonness, which is serviceable to the Devil: whence proceed liars, slanderers, backbiters, false hearts; God have mercy upon us in our great misery, into which we are plunged.  
34. The third Root is the Anxious Wheel of the Mind, whence the 
u Or, Thoughts.  Senses arise and are Generated, which containeth in it especially, the miserable house of 
x Or, Mourning and Lamentation.  sadness, and yet is the house of the springing up of Life, this is chief the dwelling place of the Devil, within which he seateth himself; it is his seat, and he continually raiseth up that house of sadness, so that the soul groweth timorous and doubteth of the Grace of God, and of the Light of Eternal Life: he continually casteth in the two first forms, viz. covetousness and envy, and with that poison windeth the wheel of the Mind about, and maketh a hurlyburly in the Essences of the thoughts: he continually mixeth Covetousness and Envy together, that he may retain his seat: and so when the poor soul would go out aloft and be gone, than he barreth it up into the Chamber of Anguish, and straitneth it, than it might and should despair: for the Chamber of Anguish is always in Darkness, and there he casteth it down, that it may not get aloft on the wheel, lest it should 
y Or, cause ●he fire to appear.  discover the fire, and so he would be known.  
35. The fourth Root is the fire-flash; and when the Devil cannot detain the soul still in the house of sadness, but that it reach after the flash of the Light of the Liberty of God, than he slips into the flash, and bringeth the thoughts in the word of the soul out aloft above the Cross, in highmindedness, [as Men that through Learning strive after the Light of God, and having attained it, little think how the Devil slippeth into it, and bringeth them into highmindedness, to be proud of themselves, esteeming themselves as Clergymen to be better than the Laity] so that the soul thus flieth out aloft, and elevateth itself above the Meekness, as the Devil himself did.  
36. For (as we have mentioned before) Nature getteth in the kindling of the Fire, two Kingdoms [or two Principles, as may be seen in a Candle, out of which (in the kindling) ariseth the Consuming fire, and the pleasant refreshing Light,] viz. one in the fierceness of the fire, which flieth out aloft above the Centre, with the sour wrathful severe forms: and the other, in the Light of the Meekness, which remaineth standing immovably, and hath also all the power of the Centre, in which power the Spirit of the Deity and of the Majesty is known; wherein standeth the [Rain]- Bow with the Cross of the Number-Three: for the Majesty is here the Brightness of the Deity: and here the Eternal Liberty 
z Extra Naturam.  without [or beyond] Nature (which hath but one only will) getteth the strength, power, majesty, and glory; for the Eternity is thus 
a Or, manifested.  Revealed, which otherwise would be as it were a still nothing, in the Creatures esteem and account.  
37. Above this still soft humility, the Devil leadeth the soul of Man in its will out aloft in the fire-flash: for herein according to the spirit of this world, consisteth the Dominion of the Sun, which giveth might and strength to the Outward Man, and also the light and power of the outward senses, so that Reason cometh to see; and the outward spirit getteth great outward skill and wisdom, according to the Dominion of this world.  
38. Also herein all subtleties of the Essences and senses disclose themselves: which the Devil very well observeth; if any in the 
b Predominancy.  upper Dominion, according to the spirit of this world, be a child of the Sun, than he, in the Centre of Nature without ceasing, slippeth into the fire-flash of the soul, where the fire and heat existeth, and always bringeth in with him the other three poisonous forms in the Original; he bringeth the soul out aloft over the Cross above the Meekness of the Majesty, in the wrathful fire-flash, so that it groweth proud, lascivious, and fierce; he maketh it to contemn meekness and humility: and so it flieth forth in its own wit in the fierceness of the flash above God and the Kingdom of Heaven, [and scorneth all that belongeth to God and to Eternal Life].  
39 And all this, (dear Brethren in Babel) proceedeth from hence; that you are void of the Divine wit and understanding, so that you fly above the wheel of Nature in your own wit, you should stay in the Cross in humility; and your soul should be inverted and inclined in to the meek Majesty of God; but now you fly upon the wheel of the fire, in your pride, aloft over the Deity; and this the Devil doth to you in subtle craftiness, that he may thus lead you, that thereby the Kingdom of God might not be known; you seek the Kingdom of God in Art; but Art hath the six forms of the wheel of Nature; the Deity hath another Centre in the Cross: for the Divine Spirit separateth itself from the fire, and yet is not quite asunder from it: but it maketh another Principle, which consisteth in meekness, in mere Love and Joy, the forms of Nature are therein a mere Power of Love; for it is an 
c Or, fullfilling.  accomplishment of the Eternal Will, out of which Nature existeth, and the wrathful kingdom is an accomplishment of the Eternal hunger and thirst, which cannot be otherwise in Eternity, for the 
d Being of Beings. Substance of Substances.  Essence of all Essences is thus.  
40. For it is sufficiently known to us, (seeing God is merely Good) that he created nothing Evil: for that which was not from Eternity, was not in the Creation.  
41. God created no Hell, nor no Devils, but Angels: only Lucifer hath turned himself away from the Meekness, and is flien out above the Cross of the Number Three, and hath himself awakened the fire of Anger in the flash; which had from Eternity remained hidden in secret; which is now his Hell and Habitation, he can now be no otherwise then Covetous, Envious, Anxious and Wrathful; there is no other 
e Quality, or living faculty.  property or source in him; for his own Mother, out of which he was brought forth and created, holdeth him now, so that he is a Devil with all his Legions.  
42. Therefore dear Children, since we know that we are thus environed with Hell and the Devils, in the Anger of God, it is very necessary for us to fly into Humility: and therefore Christ teacheth us, so very earnestly to study Meekness, Love, and Mercy, that we should Love one another; and should not so eagerly endeavour after the Spirit of this world; for the Devil slippeth into it, and seduceth us; we should watchfully take heed of Pride, for the Devil flieth into it: and of Anger; for that is the Devil's sword, wherewith he committeth all Murders.  
43. O how lamentable a thing it is, that the poor soul is thus blinded, that it knoweth not the heavy shackles and bands wherein it lieth captive. The fire of Hell riseth up to its very lips, the whole world is full of snares which the Devil hath laid to catch the poor soul: if the Eyes of the outward Man should be opened, he would be terribly affrighted; All whatsoever Man doth but touch or look upon, there is a Net and snare of the Devil in it; And if the Verbum Domini, the Word of the Lord, which is 
f Incarnate.  become Man: were not in the Middle, so that the hidden Eternal substantiality of the Word is a Body, there would none be saved; the Devil would catch and devour all souls.  
44. Therefore dear Children, Christ hath well told us, That the Kingdom of God in us, is small as a Grain of Mustard seed: but he that endeavoureth seriously, and striveth after it, to him it groweth great, as a Tree, and the Devil must needs let it alone: and though he often break off a Twig, yet the stock standeth still.  
45. Christ warned the Rich young Man, To beware of Covetousness, and told him, that a Camel would easier go through the Eye of a Needle, than a rich Man enter into the Kingdom of Heaven; and the Cause of all this is, that the soul entereth into Lust, and into the Dominion of this world: for if the soul wholly give up itself into the lust, pleasure, and Dominion of this world, than the Devil doth not 
* Or, Tempt.  Sift it so strongly, but carrieth it in his 
g Or, Bride-Chariot.  Triumphant Chariot; from one abomination and wickedness to another: his Chariot is Venus, viz. the Love of the flesh, wherein the soul continually endeavoureth after Temporary Power, Authority, and Honour, after Riches, Beauty, and the desires of the flesh, after Bestial inordinate Copulation: though indeed the soul doth not so eagarly desire it, unless it be totally infected: but it is only from hence, that the soul in Adam hath lusted after it, and is captivated therewith; and the Devil continually maketh it stirring, he continually tickleth the soul therewith, that it might, confidently and freely eat of the forbidden fruit.  
46. We find that the Humane Life is Threefold, with Three Spirits together in one, as if it were but one Spirit, and it is indeed but one Life; but it hath Three Dominions, each of which hath its own Mother, which affordeth or generateth it; the Centre of Nature with its forms [or properties] is the Eternal Life; for it is the fire-life; and the spirit which is generated and goeth forth out of the Centre of Nature, which dwelleth in the Tincture, is the Eternal 
h Soule-Life.  life of the soul; and the Air spirit, with the qualities or properties of the Dominion of the Stars, is the beginning, ending, and Transitory Life, which is the Bestial Life, [the Animal Life which we have common with Beasts].  
47. Now the soul is generated only out of the first two, and the Third is breathed into it: not that it should enter into it, and give up itself thereto, as Adam hath done, but that the soul should mightily rule over it, and therein open the Great Wonders of God, which from Eternity were beheld in the Wisdom of God: for the Third Dominion is generated and Created out of the first; and the second Dominion should continue in its own place (in the Noble Tincture) in Paradise; and should open the great Wonders in the Third: and therefore Man was made Lord over all things; he had the Tincture [or life] of the Earth in his own hand [or power] and Gold and Silver were as easy for him to find, as any other visible thing; The Tincture of the Earth was his Ornament and sport, altogether childlike, without Covetousness; he needed no other clothing; and as the Gold was pure without dross, so was his childlike Mind also.  
48. But the Devil awakened unto him the Sulphur [or Gross Matter] therein, and hath set the Bestial spirit in the superior Dominion in him, that which Man should have ruled over, ruleth over him, and that is his Fall.  
49. Thus now the Devil hath gotten power, in as much as the Outward Dominion is generated out of the Inward [viz. the Centre of Nature] and that he dwelleth in the most innermost; and so he slideth out of the innermost into the outermost, and kindleth the outermost in the Mind; from whence arise false lusts and inclinations, and evil Concupiscence, so that two Dominions [viz. the inward and the outward] strive against the soul: and so the poor soul is in the midst between the Dominion of this world, and the Dominion of the Hellish source [or quality], and there it standeth before the Gate of Heaven in a very great Deep in great danger, its Root is the Anger of God and Hell-fire, its superior or predominant spirit is the Dominion of this world; and there it standeth in the Tincture of the Fire, in the midst; and whither soever it inclineth, thither it entereth; if it go into the lust and pleasure of this world, than it standeth therein, and is captivated by the Devil; but if it enter into itself inwards into God, than the Devil will buffet it: for than it is in his Country.  
50. But when it getteth the flesh of Christ for a new Body, than it is not in his Country, that is a Tree before him, which is poison and death to him; at which he is vexed, and loath to touch it: but he stirreth up his servants and Ministers against the outward Body, that must bear 
i Shame and disgrace.  reproach and scorn, that thereby he may cover and hid this Tree, that it may not be known; else it might bring forth more branches, whereupon at last, Hell would be too narrow for him: therefore he will prevent it as long as he can.  
51. And so now when the poor soul breaketh away from him; and with its dear Bridegroom Christ, turneth to the Love of God, so that through earnest Repentance and turning into God, it enter into the will of God; yet than the Devil hath seven 
k Snares or Begins.  coards still, with each of which he holdeth it fast, before he will let it go: and then it must get itself through all the seven, and leave his cords wholly to himself. [These seven Bands are the seven spirits of Nature hereafter mentioned.].  
52. And Eightly, it must go through the Fire, and there is the Earnest severe Proba or hard trial; And when it is come through it getteth the heavenly Tincture in the Ninth Number: and in the Tenth Number upon the Cross, it getteth the Body of Christ, and so is an Angel in Heaven, and a stranger and Pilgrim upon Earth in this Tabernacle.  
53. The seven snares wherewith it is entangled, are the seven spirits of the outward Nature of the Dominion of this world; these it must wind through, and press quite through them, and cast them all behind it, and in the Eighth Number standeth Moses with his Law; and there is first read to the soul, what a 
* Or, fair Bird.  fine Fowl it was; and there cometh the Devil with his 
l Or, Account.  Register or Catalogue, and readeth what it is, & showeth his right to it: and there it is directed to bow down and lay hold on the Wounds and Passion of Christ: and here it is necessary that the poor soul take hold on the Merits and Death of Christ, and wrap itself fast therein, for out of these swaddling bands, the Devil cannot pull the soul, nay he dareth not touch them: and here the Devil must leave the soul, for Christ standeth in the fire of the Father's Anger, and is the accomplishment of Obedience; and there the soul is brought into the Ninth Form, into the Tincture of the Eternal Life; and there it is surrounded with the Majesty of God; and the fair blessed Virgin (the Wisdom of God) meeteth it, with her Garland of Pearls, and Crowneth the soul, as a heavenly Conqueror.  
54. What Joy is here to the Angels of God, and what Joy the soul attaineth there, we have no Pen to describe it, nor in this world any tongue to Express it; Only we wish to the Reader and all Men, that they might themselves have experience of it, for which cause we go about this Writing with much toil and deep labour.  
55 For we writ what we ourselves have known, and have seen with spiritual Eyes; we speak it not to our own boasting, but that the Reader may know, that if he will follow us, what he is to expect from it; seeing he perceiveth, how the world maketh a Gazing stock of the children of God; But we shall after this short Life have full recompense: and moreover, this Garland is more delicious than this whole world: and though it be often covered and hidden from us, yet it dyeth not.  
56. For as the rough winter hideth the budding and flourishing of the Earth, so that reason saith all is Dead; but when the Spring cometh, than it beginneth to bud and blossom again; and so also it is with the Noble and fair Garland of Christ; when that springeth again, than it produceth Lillyes without Number, and every Spring, when the Mind is renewed in Christ, it multiplieth Tenfold.  

Of the Company and assistance of the Holy Angels.  
57 As we that are Men in this world, if we be the children of God, assist and help one another in necessity and distress, and readily deliver one another from misery and trouble: thus also it is in heaven, concerning the children of God, while the soul belongeth to the fellowship of Angels, they affect the company of honest, virtuous, and chaste Men, that fear God, and stand by them in necessity: for the Scripture saith; They are all Ministering Spirits, sent forth for the service of those that are to inherit the Kingdom of God; they often avert the fiery darts of wickedness: what mischief would the Devil often do, if he were not opposed and hindered by the Throne-Princes of the Legions; how often would he terrify and cast men down headlong to the ground.  
58. But the Angels are our servants and keepers, if we be Christians, and not Beasts; though indeed the Devil setteth upon Christian's most of all; how very often would many be drowned and killed by a fall, who yet receive wonderful deliverance from Angels: they are ready about people, who sing and speak of God; they have great delight among little Infants, so that they many times manifest themselves to an Infant, and play with it, if it be the child of God.  
59 How many Examples are there in the Scripture, of the Angels leading and conducting of the Children of God; Especially the Example of Tobiah: though our School- Rabbis will rather have it cast out of the Bible [then believe it]: but consider of the Three Angels with Abraham, and the two Angels with Lot: also how they have plainly foretold and declared the Conception of highly worthy Men, [as of Isaac, Jacob, Samuel, Samson, etc.] Especially of John [the Baptist] and of CHRIST: consider what was done at his Birth [to the Shepherds in the field] and to the 
m Or, Magi.  Wisemen of the East: and at length to Joseph [how he was directed] to go with Mary and the Babe into Egypt: whereby we may sufficiently perceive their great carefulness about us; for they are Gods Ministers; he sendeth them to conduct us, [through this valley of misery, through this world of Thistles and Thorns] and to defend us from the Devil: O how great joy they have for one poor soul, when it is delivered from the snares of the Devil, yea more than for Ninety Nine righteous, as Christ saith.  
60. Therefore we should not so suddenly 
n Be dejected and discouraged.  despair in adversity, when we are in 
o Streits and afflictions.  necessity, when we often suppose, that the whole world is against us, yet the Choir or Host of Angels, and the Spirit of God, are with us; It is often with us as with the Canaanitish Woman, so that we cannot find the Countenance of God; but we must wait; for the proof and trial must pass over the soul; the more Gold is Purified, the finer it is: so also the soul, the more it is brought into Trial, if it hold out, the fairer and brighter it is: and Gods aim is to have fair lovely children, and such as are of understanding, and do learn to discover [the deceits of] the old Devil.  
61. But you must know, that the Angels are very pure, chaste, modest Spirits, also humble and friendly, and are like to Infants, who know of no deceit or iniquity, but what is 
p Or, Generated.  innate in them.  
62. Now whosoever will enjoy the company and assistance of Angels▪ must not be a Lustful Bull or Heifer, or a lascivious wanton Venus, or have a false wicked mind, which day and night studieth nothing but cunning tricks and deceit, how to get money and wealth: neither must always dabble and swim in the world's backbiting, scoffing Jests and conceits, and tickle and feed the soul with them, in which the world useth to provoke one another, and to 
q Or, find fault and stir up malice.  take exceptions one at another; No, no Angel will stay with such Men, but the black Devil, who possesseth the Hearts of these Men, so that they take pleasure in wickedness.  
63. Whosoever will have the assistance of Angels, need not call upon them or pray to them; for they accept not of that honour, they give all honour to God, but [he] aught only to turn away from uncleanness of Heart, and enter through true Repentance into God's will, and continually put away evil thoughts and 
r Influxes and Instigations.  influences; he must continually incline his will to God [and Goodness] and pray to God for the guidance of his holy Spirit.  
64. And though the Devil hold fast, and will not let go, and doth lay open his uncleanness before him, there is no better course to be taken, then to leave all his uncleanness and filthiness upon the Devil's neck, and wind himself out from it, in spite of all [Carnal] Reason, and cast himself in humility into God's will, and commit himself to it, and leave all doubting to the Devil, (for that is his lodging) and he must consider that it is a great sin to continue in doubting; he should consider, that doubting is the Devil's Band wherewith he holdeth the soul fast; When any Man's uncleanness meeteth him and representeth itself before him, so that the soul can receive no strength; that is not Gods hardening [of the Heart], but the Devil wrappeth himself about the soul, and will not let the soul come to the light, that it may receive strength and virtue; and there the words and promises of Christ, with his bloodshedding, suffering and Death, is a sovereign Medicine; when the soul wrappeth itself up in them, and leaveth all its uncleanness upon the Devil's neck, that is poison to the Devil, which maketh him faint and feeble; and so the soul than presseth forth into the Light of God, and receiveth strength and virtue; and there it must earnestly enter into humility, and then it treadeth upon the Devil's Head, and destroyeth his Hell; and then the Angels associate with that Man, and have Great Joy, that the Devil is overcome, who intended to be God and Creator in the soul.  
65. But a soul in Christ must be a continual 
s Soldier, Champion, or Resister.  Warrior, and although the Devil cannot get possession of the soul, yet he still holdeth it before the unclean forbidden Tree, that it should, taste of unchastity, iniquity, lies and deceit, of Anger and Envy: and if he can bring it to pass, that the soul let in the evil lust and desire into itself; O how doth he hid and cover it? how doth he strew sugar upon it? and if he should once draw it into Venus'es' Heaven, he will spare no pains to get his 
t His Fort of Prey in the soul again.  fortress again. For the Devil is never better at ease, then in Man, for there he can be Lord of this world, and perform his work, and accomplish his will; which he cannot do, 
u In Spiritu Mundi, Extra Hominem.  in the spirit of this world, without Man; for his Kingdom is not in the outward Dominion of this world, but in the inward, in the Root in the Abyss.  
66. He can do nothing in this world, in the Externall [partly], unless the Turba Magna in the wrath of God, be kindled, and there he is busy, especially when the Elements are kindled [or inflamed] with Tempestuous storms [of thunder and lightning]; and than if the Anger of God, burneth therein, there he is a busy Executioner; if he could ruin the whole world, he would do it; but he hath no further room, than the fierce wrath in the Turba affordeth him; The 
x Plague, Vengeance, and Destruction.  Turba is his Master, he is but a Juggler and destroyer, so far as the Anger in the Turba is kindled.  
67. Know also, that the Devil often striveth and fighteth with the Angels; and when the soul is careless and secure, he setteth upon it strongly: but he is held off, that he cannot do what he will; but so soon as the soul Imagineth, and is captivated by the Lust, [like Adam and Eve] then the Devil overcometh; but then again so soon as the soul casteth away that evil Lust [and entereth into Repentance] then he is driven away by the Angels.  
68 And there is a continual strife about the soul of Man; God desireth to have it; the Devil also would have it; and the cause of this is, that the two Kingdoms do part in the Cross: the one is the Love of God, the Kingdom in Ternario Sancto: viz. the Angelical one: and the other is the fierce wrath out of the Centre of Nature, which is the Anger and 
y Or, sharpness.  Severity of God.  
69. And therefore it is, that God manifesteth his will to us, and setteth before Man Light and Darkness, he may endeavour after which he will: And that we might know, that God would have the soul into his holy Kingdom; he affordeth us Teaching and Instruction, and showeth us the way to Life; [or Light]: he stirreth up by his Spirit highly worthy Teachers, who are the Light of the world, that Men might beware of his Anger and fierce wrath, and not 
z Or, stir it up.  awaken it in themselves.  
70. For the Anger must indeed be in every Life; [as the Gall in living Creatures], but where the love and meekness prevaileth over it, it is not manifested in Eternity, but is only a cause of the Life; for in the Love, the Anger maketh the great exulting Joy and Paradise. The Anger [or Mars] in the Kingdom of God is the Great Wondrous Joy, where nothing of the Anger is perceived. As Weeping and Laughing come from one place, and the Weeping is turned into Joy: after such a manner is it with the Love and Anger of God.  
71. Therefore it is, that Christ so earnestly teacheth us, Love, Humility, and mercifulness; and the cause why God is become Man, is for our Salvation and happiness sake, that we should not turn back from his Love: God hath spent his Heart, that we might be his Children, and remain so Eternally: when there was no Remedy neither in Heaven, nor in this world, than he Moved himself for Man's sake, that he might be delivered from the Devil, and from his Anger: [into which he was fallen in Adam].  
72. Therefore dear beloved Children, do not so reject and cast from you, the Love and Grace of God, else you will lament it in Eternity: for after this Time [of the Temporary Life] there is no more Remedy or help: Pray learn Divine Wisdom, and learn to know what God is; and do not Imagine or set an Image of any thing before you, thinking God to be an Image any way but in Christ: we live and are in God, we are of his [Essence or] substance [or Being] we have Heaven and Hell in ourselves. What we make of ourselves, that we are; if we make of ourselves an Angel in the Light and Love of God, in Christ, we are so: but if we make of ourselves, a fierce, angry, false and wicked, haughty, flying Devil, which flieth aloft above all Love and Meekness, in mere Covetousness, greedy hunger and thirst: then also we are so: for after this Life, it is otherwise with us there, then here; what the soul here embraceth, that it hath there; and so though the outward breaketh in Death, yet the will retaineth that embraced thing in its source [or property] and that is its 
* Food or recreation.  sustenance: but how that will subsist before the paradisical source and dominion of God, and before his Angels, you yourself may consider: we would have it faithfully set before you 
* For a warning. , as it is given to us. [for that purpose].    

The Fifteenth Chapter.  
Of the mixed World, and its wickedness; as it now standeth, and as it Exerciseth its Dominion at present. A Glass wherein Every one may see themselves, and may try what Spirits Child they are: Out of the Seal of the Wonders.  
1. CHrist saith, Matth. 23. O Jerusalem, Jerusalem! how oft would I have gathered thy Children together as a 
a Clock-Hen.  Hen gathereth her Chickens under her wings, and you would not: O Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, etc. Also, we have piped unto you, and you have not danced, etc. What should I do more to this stiffnecked People, who will not suffer my spirit to reprove them. Also, their Mouth is full of cursing and bitterness; the Poison of 
b Or, Asps.  Adders is under their Lips; they speak mere deceit, and their hearts are never at unity. O how feign would I eat of the best Grapes: but I am as a Vine-dresser that Gleaneth: I had planted me a Vineyard, but it bringeth forth nothing but sour Grapes: I am become strange to my Mother's Children; they which eat at my Table, tread me underfeete.  
2. Thus the Mother then complained of the wicked children of Men: but what shall she now do in these present times? she standeth yet in great sorrow & lamentation, and hath turned away her countenance from those wicked Children, and will not have any of them that are in 
c Of filthy Lust and wickedness.  that Garment: She cryeth, and none heareth; she standeth in great mourning and lamentation over the wickedness of those false unruly and perverse Children: Every one runneth after the covetous Whore, who is full of Blasphemies and Abominations; both the 
d Pastor and People,  Shepherd and the sheep do so: it is a most Lamentable Time: and if it should not be shortened, no man should be saved.  
3. It is a Time, which all the Prophets have prophesied of, and thou supposest it to be a Golden Time; but consider thyself thou blind Man, whither art thou Gone? Dost thou suppose that this wickedness and falsehood which thou practisest is the Ordinance of God? Wait but a while, and you will soon see. It is the Time of the last Seal, wherein the Anger of God hath poured forth its Viols, so that the Wonders of Hell come to Light, [that they may be known]. Let this be told you, we have known it in Ternario Sancto: [or understood it in the Angelical world, in the Heavenly Substantiality].  
4. For the Mother hath rejected 
e This wicked time or Generation.  it; and will none of those Abominations any more; She is big with child, and bringeth forth a son in her old age, which shorteneth the days of wickedness. Let this be told you; whosoever persevereth and goeth on in wickedness, shall have great shame thereof.  
5. Is not the little boy (which runneth up and down in his childish sport) very full of the poison, venom, and wickedness of the Devil, and do not all vices and abominations stick in him: he is a 
f Mocker or Scoffer.  scorner, and blasphemer of God, a swearer, curser, liar, and deceiver, very fit and apt to serve the Devil in all manner of shameful filthiness: scurrility and obsceneness is his best Latin or Eloquence, he knoweth how to mock, disgrace, and lay all manner of aspersions upon the simple; all manner of thievery, cheating tricks, and cozenage is fine Art with him; deceit, overreaching and circumvention is his Glorious Boasting, they mock and deride poor people without any cause, he that feareth God is by them accounted a fool, and set as an Owl to be wondered at; This, Parents and Ancient People see, and take delight and pleasure in it, that their children are so dextrous and witty in their wantonness and waggery: they are tickled at the heart with it, when they unhappily jest at honest People; that which Old folks dare not do for shame, that they Teach the children, that thereby the lust of their hearts may be brought to pass; all this the Devil teacheth them; and so rideth in their hearts as Lord over body and soul.  
6. If any can but conzen and cheat his neighbour, despise, slander, and find fault with him, and bereave him of his honour and goods, that is the satisfying of their lusts: all immodest wanton words and manners are held the best Art and Courtship; he that can laugh and jeer his neighbour out of countenance, is Master upon the Place: all these are the Devil's Pranks and Tricks: and thus he leadeth the poor soul in his string, and Man understandeth it not.  
7. Youth, both of the Male and female sex, learn first the Devil's Trade, before they take any thing else in hand; disdainful, malicious wantonness, is the first work they learn: and the Parents encourage their children in it, and hold it for a necessary worldly fashionable accomplishment.  
8. When they are grown up a little, than the desire of bestial unchastity is the second work they learn, which they call a trick of youth; and allure one another to it: thus youths give room to the Devil, at the first blossoming, to enter into the Heart, so that the Devil maketh his nest therein, and so catcheth one, with the abominations of another, the male with the female, and the female with the male.  
9 If any send a son to the University, to learn somewhat that is Good, that he may be serviceable to God, and useful 
g To his Country.  in the world; then he learneth wantonness, bravery, Pride, suttlety, how to deceive the simple of their own, and bereave them of their sweat, and contrive a cloak for it; saying, it is 
h Sua Jura: Rights, Titles, Interests.  his right by Law: but that cloak is the Devils, and the false deceitful heart is his Minister. If he can speak a little Latin or foreign Language, than no simple Man is good enough for his company; his highmindedness flies aloft, the stinking Carcase [which is but meat for Worms] must be trimmed with Ribbons and babbles; to go a whoring, and deflowering Maids is Courtship: there are people that can behave themselves so finely, till they awaken the gnawing worm of Conscience in the heart of many a Mother's daughter.  
10 And such are advanced in the Churches and Universities, and set up, for 
i Pastors or Ministers.  Shepherds of Christ, and yet they have the Devil lodging in their heart: and so also they are promoted to worldly Government [or the Civil Magistracy] and then they Govern as their Guest in their heart will have it: Thus the Superior or Magistrate worketh the greatest abominations, and the Inferior learneth of him; He inventeth 
k Tricks and slights of Law.  tricks how he may with the appearance of Law, Justice, and Equity; get the Goods or Estate of the Inferior to himself: He maketh Constitutions, Orders, and Statutes, and saith they are for the public Good: he constraineth the poor and miserable to do hard service, that he may satisfy his Pride and State: he crusheth the simple with harsh, cruel Language, he taketh away his sweat, and tormenteth his body: he maketh him his very slave, and though he hath no more but one soul of his own, [no more than others] and is but a stranger and Pilgrim in this world, [yet he thinks] the needy must spend his sweat wholly in his service; there is no pity nor release to be had from him: His Dog hath a better life than the poor needy soul under his roof, and this he accounteth his Right and 
l Or, Privilege  Prerogative; whereas it is not at all grounded in Nature, but only in the Abyss, where one form or property plagueth, vexeth, and tormenteth the other, where the Life is its own Enemy▪ [and there it is grounded].  
11. This the Inferior learneth from the Superior, and so getteth his living also with suttlety and deceit, covetousness and knavery; for if he do not use these things, he can hardly fill his belly in righteousness: and therefore Reason persuadeth him, that necessity forceth him, that he must enhance his labour and commodities, and must wrest from his neighbour, his sweat again, without love and righteousness, that he may but fill his belly; he learneth from his superior to Gurmondise and Pamper his body, and live a bestial life. What the superior spendeth in a Courtly stately fashion, that the inferior spendeth in a Beastly swinish fashion, and manner of life: thus one wickedness effecteth another, and the Devil remaineth Prince on Earth over body and soul.  
12. How wilt thou be able to subsist, when God in his Zeal, or Jealousy, shall Judge the secrets of Mankind? when the cause of every thing will appear, why that or the other thing came to be Evil: and there every soul, will cry out of those that lead it astray, and curse them; Every thing will have its cause appear before it, and the soul will feel it in its Conscience: where then will you superior remain, when your inferior shall cry out and say, woe be to you, in that you have forced him to such wicked courses, and that you have bereft him of his sweat, and consumed his goods and labours in Idleness and Wantonness: how will you give an account of your Office, into which you are put, wherein you should stop unrighteousness, and hold the wicked in awe by reproof and Punishment: and you have not regarded his wicked courses, that you might prevent and hinder them, but have only looked after your covetousness, how you might bereave him of his sweat: you have not sought his souls Good, but his sweat and labour; he might else do what he would: and besides, you have given an Evil Example to him, so that he hath looked upon your courses, and made it his Pattern. Cursing, blaspheming, threatening, daring, 
* Or, provocations to wrath and malice.  surliness hath been your fashion, and that he hath learned of you, and hath so constantly reproached the Name of God; which you have not regarded; you have only looked after his money, and not after his soul.  
13. And now when the severe Judgement of God shall appear, and that every work shall be manifested in the fiery Essences, where then all shall be tried in the fire: What think you? Shall not all such works remain in the Eternal Fire? and there will the poor soul cry out upon your ungodly cursed deeds, words and works: and one will curse and wish all Evil to the other, for being the cause of such Evil to him, and the source or property of falsehood and wickedness will rise up in the soul and gnaw it, that, for so short and empty vanity, voluptuousness, and false lust, it hath fooled away such great Eternal Glory.  
14. All manner of reproachings, all slanders, all scoffings, all Covetousness, Pride and Deceit, shall rise up in the soul, and one source [or property] shall continually kindle and gnaw the other, which hath given cause to the stirring up of the other, and the soul will think, if these abominations were not in thee, thou mightest attain Grace; and when it shall behold and consider itself, it will find how one abomination hath generated another, and will see that itself is a mere stinking abomination in the presence of God: and there it will cast itself down in the source of anguish into the Centre of Nature, and curse God, that he hath made it a Soul; and the deeper it desireth to plunge itself, the deeper it falleth, and yet must continue in the place of its abominations, it cannot go from thence for the hellish Matrix holdeth it, and it must thus feed itself with anguish, cursing, abominations and bitterness, and even with that which its heart hath done here [in this life] wherein at length it despaireth, and that is its Eternal food.  
15. All Earthly food and lust passeth away at the End of Days, and it returneth again into the Ether: but the will remaineth standing Eternally, and the desire in the will.  
16. Therefore ye Parents and children, ye Superiors and Inferiors, Observe! We have filled the Mother of Nature full with abominations, the fierce anger of God is at hand, the Last Judgement is at the Door, God will purge the Earth with fire, and give every one his wages, the Harvest cometh, this Garment will remain no longer, every 
m Or, property.  thing will be gathered into its Barn; He that will not take counsel, let him take his course, he will find by woeful Experience, what the Seaventh Seal 
n Or, at its End.  at the Centre bringeth with it.  
17. When Reason looketh all about and considereth, it saith; I see not yet that it is otherwise then it was in former Times; moreover, the world was always good and bad, as Histories relate: Also a man must take such courses, else he will be accounted a fool and an Owl in the world, and must starve and perish for hunger.  
18. If I do not give my children leave to learn the manners and fashions of the world, than they would be despised and scorned of every body: and if I myself did not carry it out with state, loftiness, and stoutness, I should not be regarded: and if I must have credit, I must use some cunning to get it: for with truth; love, and righteousness, I shall not attain it: I must therefore do as other People do, and then I may be able to live amongst them: must I needs be made the fool of all the world? though indeed I commit Sin, yet God is Gracious and Merciful; and hath not Christ slain sin, and Death on the Cross, and taken away the Power of the Devil? I shall one day Repent well enough? & be saved.  
19 This is the Rule of the world which the Superior and Inferior go by; also 
o Pastor.  the Shepherd and the Sheep: Christ's sufferings must be a cover for their wickedness: Every one will be a Christian under the Cover of Christ, when the poor soul, sitteth a whoring with the Devil; if one do but say with the mouth he is a Christian, and yet covereth his wickedness with the purple Mantle of Christ, all is well: thus we are brave Lip-Christians under the Mantle of Christ, but in the heart we have the Antichristian Whore sitting as a Guest.  
20. O ye false Shepherds of Christ, who go into the sheepfold at your thievish back door, why do you cover your wickedness with Christ's sufferings and death; do you think Christ was wicked? Seek the Centre of Nature, and show people the Abyss that is in their Heart, show them the snares of the Devil, wherewith we lie bound, that they may not esteem cursed worldly things; but that they may learn to strive against flesh and blood, against the Devil, and against the hypocritical life and conversation, that they may go forth from the Devil's highmindedness into righteousness, into Love and Humility.  
21. The suffering of Christ is profitable to none unless they turn from their false evil purposes, and repent, and enter into the Covenant of God, and to these it is very Effectual. The Hypocrites use this for a show, that they may be called Christians; but thereby they take the Name of God in vain, and must give a strict account thereof.  
22. O ye Antichristian Shepherds of the 
p Made in the New way of Ordination.  New Order, who use the suffering of Christ with false hypocrisy, to please Men, for their favour, and for your Idol the Bellies sake, to cover over the hypocrite and false 
q Or, Impostor.  deceiver, who is but a shew-Christian: how will ye be able to answer it, when Christ will require his sheep at your hands, and you have wittingly and willingly, under his purple Mantle, covered Wolves, in whom the Devil dwelleth? why do you not crack the Nutshell wherein the Kernel and Heart lieth, and tell the Superior as well as the Inferior of his abominations? Are ye Christ's Shepherds? why do you not then as Christ did, who set the Truth before the Eyes of every one; he reproved and healed, not for Man's favour and respect, but according to the will of his Father: and so ought Christ's Shepherds to do also.  
23. O dear Reason, thou walkest wisely in the Paths of this world, in what concerneth the outward Body: but where lieth the poor soul? the soul is not at home in this body, that is not its Eternal 
r Inheritance, or Patrimony.  Native Country; what will it avail thee to enjoy Pleasure for a little while with Eternal shame and Torment? Or why dost thou suffer thy children to have their wills, to follow fashions and bravery, for a little while in this world: and takest delight therein, when they scorn the miserable and needy; and shalt lose them hereafter Eternally? thou thinkest thou lovest them, and dost well for them; when the world commends their cunning and bravery, falsehood and wickedness, that commendation delighteth thee, but the Devil accepteth and receiveth it as belonging to him, and thou art the Murderer of thy children, thou art their greatest Enemy: for children look upon their Parents, and when their untoward tricks please their Parents, than they follow them the more, and grow the more 
s Bold, sturdy, and stout in them.  audacious in them. At the Last Judgement day, they will cry out of their Parents, that they have not rebuked their wantonness, and ungodly life, and brought them up in modesty and in the fear of God.  
24. If you love your life, and your Children, then lose them as to the wickedness of this world, that they may not be, nor converse therein; and than you shall find them, together with your life, in Heaven again; as Christ teacheth us: saying; He that loveth his 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Animam suam, his soul.  life shall lose it: but he that looseth his life, goods, and honour for my sake, shall find it in the Kingdom of Heaven; Also, when the world despiseth, persecuteth, and hateth you for my sake: then rejoice; for your recompense is great in the Kingdom of Heaven. Also; What will it profit a Man to have all temporal honour and pleasure, and lose his own soul: whereas this life continueth but for a Moment, in comparison of the Eternity.  
25. Dear children in Christ, let every one have a care in what soil he groweth: you must not expect any better time of life to repent in, but to day, while the voice of God soundeth, let every one enter into himself, and search himself, let none regard the broad way of this world, for it leadeth into the Abyss to all Devils, but the way to the Kingdom of Heaven is very narrow and straight, he that will set into it, must not defer nor linger out the time till the Devil barreth up the Door: he must not regard the course of the world, he must go directly into himself, and 
* Or, search.  seek himself; the time will come, that he will think, that he is alone in this way, but God hath always his seven Thousand with Eliah, whom he knoweth not of.  
26. For a sincere Christian doth not wholly know himself, he seethe nothing but his 
u And untowardness.  vices, in which the Devil striveth against him, they are continually before him; but in this world he knoweth not his 
x Or, Holiness  Sanctity: for Christ hideth such people under his Cross, so that the Devil doth not see them. Therefore be watchful and sober, and resist the subtle Devil, that ye may live Eternally.   

The Sixteenth Chapter.  
Of Praying and Fasting, and Due preparation to the Kingdom of God. What Praying is, and bringeth to Effect: What the Power of it is, and what the final use and benefit of it is.  
1. TO the Instruction and Comfort of the sincere simple Christianity, and for a constant awakening of ourselves, that we might be found worthy to hear the voice of the Noble Bridegroom, who calleth his Bride, and will bring her home!  

A very lovely Gate.  
2. A hungry Spirit that is weary and faint, is desirous of the Still Meekness and Rest, that it may go forth from the 
a Swindge or power.  source of the Driver, and may satiate itself with meekness and stillness, and so with that which is the desire of its Life, whereby it may sustain its body.  
3. Thus my dearly beloved Mind; thou art generated out of the Eternal Still meekness: and wert (before the time of this world,) in the Wisdom of God: [in the Eternal Virgin]: the Meekness of the Love of God, was thy source [or property] and thou wert a fruitful 
b Or, shower.  Rain in thy Still Eternal Mother, [the Eternal Nature], where thou wert not yet created a Spirit: Consider thy self, how great unquietness thou art now in; thou art immeasurably hungry, thou always thirstest after the food, and source [or property] of thy Mother: O that the Time of Refreshment were come: this doth the poor soul wish and pant after: one day cryeth to another, the Morning cryeth to the Evening, and the Night longeth after the Day, and there is no place nor rest (from the 
c Persecutor, or Tormentor.  Driver) for the poor soul, the Driver taketh hold of its very Throat: and though it hid itself, yet it findeth no place nor rest free f●om the source [or property] of its Driver; he driveth it further and further, till it findeth the boosom of its Mother, where it layeth down its self, and is as one that is escaped 
* With his life among the slain.  in a great Battle, who dareth not lift up his head for fear of the Enemy.  
4. My dear Children in Christ, and all ye that have given up yourselves in Christ, to the Kingdom of Heaven, ye Elect in Christ; thus it is with our souls, our souls stick in such great unquietness; and as it is with a Soldier in a fight, who is continually in expectation of Death, where the Enemies press upon him on every side, and strike at him, and continually desire his Death: or as it is with one that is fallen into a Deep Sea, and swimmeth there, and seethe no shore, and continually expecteth Death, where the water goeth into his Mouth: who sigheth and desireth help from above. Or like one that is falling into a Deep Pitt, where no help is discerned, who also expecteth help from above.  
5. So it is also with the poor soul, it is fallen into a dark Dungeon, and swimmeth in a dangerous and deep water, where it is encompassed with Enemies on every side, who all strike at it; Every one would murder it, and it seethe no help about it, if it search through its body, through its flesh and blood, also through marrow and bones, it findeth they all are its Enemies, which lead it unto the Abyss.  
6. The spirit of this world (in flesh and blood) draweth it, and boweth it down to the ground, in the Deep of the waters, and continually desireth to drown it; for it would only maintain and Pamper the Bestial Life.  
7. So also the Devil draweth it mightily down into the Abyss, and would feign throw it into the Eternal aching source [or Torment] of Hell: and if it resist, he striketh at it with the Anguish of Hell, that it should despair, and throw itself into the Abyss: and there it hath no helper with it, nor about it, nor can it discover any to appear, till it raise itself upwards into the Love and Mercy of God, where then it must leave and forsake all whatsoever is in its house, and must wind quite through from it, as a spirit without substance, that is, it must go forth with its will from all its Thoughts, and out from all its Mind, into the Mercy of God, into the first Original 
d The Eternal Nature.  Mother, where it was only a seed before the Creation of the world.  
8. And when it cometh thither, it findeth, that the same Word, which Created it, is become Man; into which it casteth itself, and eateth of that humanity, as of a pure and new body, in which there is no source [or property] of Enmity, but only a meek, pure, desirous Love, and there its will is 
e Or, received.  accepted of God, and the Holy Ghost entereth into its will, and bringeth to the poor captive soul, Heavenly Refreshment and Comfort, so that it feedeth on the flesh of the Eternal Word, of its Original Mother, and drinketh of the Water of Eternal Life, wherein, before the world, it was only a seed.  
9 There it findeth the place of its Rest, and cooleth its flames therewith, and resteth in the boosom of its Mother, for it entereth into the Land of the Living, and the Holy Ghost leadeth it out of Prison, and it eateth at God's Table, and sitteth among the children of 
f God's Love.  Love. O how humble it is, that the Holy Ghost hath delivered it from the Strife of Battle, and then God hath a true obedient and humble child of it. And thus it is with the souls which forth out of this Sea of Misery into God, or which with the Deliverance from the Earthly Life enter into God, and so are released from the Driver [the Devil].  
10. Since therefore it is certainly thus, and that we have found out the way; we will speak what we know, and testify the Truth; For Christ saith; My Father 
g Desireth to give the Holy Ghost.  will give the Holy Ghost to them that ask him for it: No son asketh the Father for an Egg, and he offereth him a Scorpion in stead of it: or for Bread, and he giveth him a Stone, or for Fish, and he giveth him a Serpent: Ask and ye shall receive, knock and it shall be opened unto you, saith Christ.  
11. When the Heart and Mind, and all the senses or thoughts, resolve into a will and purpose, that the soul will enter into the Mercy of God, and repent of its misdeeds, and is resolved to seek after Love and Mercy: than it is said; Before they call, I have heard them: as may be seen by Daniel, when the Angel said to him; When thou chastizedst thyself, and didst intend to pray for thy own sins, and the sins of the People, I brought thy Prayer before God, and this command went forth. Read the History of Tobiah, what Praying and fasting and due preparation for the Kingdom of God, is able to effect briefly; the whole Scripture is full of such examples.  
12. Consider the Prayer of Christ; how his humane soul in God the Father called, and awakened the Verbum Domini in him, when he would do Great Wonders [or Miracles], especially about Lazarus, whom he 
h Awakened from Death.  raised from the Dead: Then he sighed to his Father, and awakened the Centre of Nature and the Word in the Centre of Nature on the Cross of the Number Three: there the Holy Ghost, and the Word which the Holy Ghost then awakened, went forth in his soul: and then the soul of Ghost thanked his Father, who had heard him, and said in the power of the Word to Dead Lazarus: Lazarus come forth: and there they saw the power of the Word in the soul, that the Dead must arise: which Power the soul of Christ had opened and awakened with his knocking.  
13. You must know that Lazarus was awakened from within, and we shall all at the Last Day hear the voice of God 
f Ab intus.  from within in the Centre of the soul: for the Word, with the Number Three, dwelleth within it, in the Centre on the Crosses, and that soundeth forth outwards, and raiseth up the Body of the Essences: For the souls of Men are all, as it were, one soul: for they are all propagated out of one only soul: and therefore they will all hear the voice of the Humane soul m Christ, and arise with their Bodies.  
14. So then when we pray to God, God heareth our soul in the Centre in ourselves, that is, the soul presseth forth with its repenting will, out of the Centre of Anguish, out of the Abyss of Hell, and also out of the Spirit of this world, into the second Principle into God, which is also in the soul: for all the Three Principles are in the soul, viz. the two Eternal, and the Corruptible, which maketh the Death of this world.  
15. Understand us accuratly according to its high worth, thus: God the Father moveth not himself [when thou Prayest] the Holy Ghost only moveth himself: though that indeed availeth not us neither; But the Word which hath created our soul is become Man, and that hath the Holy Ghost in it, and he goeth forth from the Father in the Word, and meeteth the calling Mind & Will, and 
k Or, Manifesteth, or revealeth.  openeth himself from within outwards into the soul; For the outward Bestial Body, is not worthy of the Holy Ghost, that he should open himself in it, though sometimes it happened so to the Saints, that he went forth of the soul into the Outward Principle; and then the body Triumpheth, and for very Joy knoweth not what is happened to it: but in the New body of the soul in Christ, when the soul attaineth the body of Christ, in that the Holy Ghost dwelleth.  
16. And so when the Devil cometh, and will set upon the soul from beneath, in the First Principle, in the Centre of the first four Forms to the source of the Fire, than the will of the soul presseth into the flesh of Christ, into the second Principle, inwards into itself, and there it is refreshed and released, and the Devil must go down; for that life doth not relish with him: yet he is so furious, that he setteth upon the soul, so often as he perceiveth it to be secure and careless, or never so little burdeneth itself with falsehood and wickedness: he always seeketh an opportunity, wherein he might find his Nest open [for him].  
17. Therefore dear Children; When ye Pray, think not that God dwelleth a fare off from you, and so neither heareth you, nor seethe you; that is a false Conceit and Opinion. Indeed those, who will not enter into God, those that stick fast in their Malice and Iniquity, and retain wickedness in their soul, those indeed are not heard. He that cryeth to God that he would outwardly accept his words from him, and yet retaineth the Evil one in his soul, he mocketh God: God dwelleth not outwardly; for the outward is the Bestial Starry Spirit: he dwelleth inwardly in himself; the outward Substance is only a figure and similitude of God: Indeed it is of God, and generated out of the Inward Centre, and Expressed [or spoken forth] through the Verbum Fiat: but it is not the substance of the Number Three, which is a Substance and Spirit in the Trinity, above Nature, and yet dwelleth in Nature in itself, incomprehensible to Nature, as the Wind and the Light is not comprehended by the Fire, and yet are the spirit, brightness, and life of the Fire.  
18. Therefore, when you will pray, put away the abominations out of your soul, and enter into yourself, that is, you must loathe the Abominations, and frame a will and purpose in your soul, that you will not let such abominations into you any more; also you must not suffer your will to stick in any 
l Lusts and unchastity.  abomination, and despair: for when you despair, you sink yourself down into the Abyss.  
19 But consider, that it is the dear will and pleasure of God, that you press earnestly and strongly through, and leave the Abominations to the Devil upon his neck, and come very humbly Praying, as a sinful child to God: he is the Father of the Lost son, you have vainly rioted and spent your beauty and righteousness, with the Devil, and with the Antichristian Whore, you are amongst the swine at Babel: and having lost your Goods, you eat grains and husks with the swine; you are naked and torn, and are not worthy to be called his son; Consider and Imagine this in yourself, for it is true, and so come with true conversion out of the filth and mire of the swine, to our Ancient Loving Father, and pray for his Grace and Favour, that he would but make thee as one of his hired servants in his Court: acknowledge to him thy evil deeds, and that thou art not worthy to be called his son. Behold dear soul, Observe it, it is the very precious Truth.  
20. When you thus enter into yourself, and search out your abominations, and the husks of the Devil, and of the world, which you have so long devoured: and Consider of God and his Mercy, then turn not again into the Hogsty, and say not, I am ashamed to come before my good old Father; I dare not come into his sight, for great shame and abomination: for I was a glorious son, and now am a naked Swineherd; but consider, that your Father taketh more care about you who are his lost Prodigal son, than you do about his favour and love, which you have wilfully trifled away.  
21. Frame but a loving, humble, submissive, obedient will and purpose, and come, come away from the Swine, leave the husks to the world, let the Swine devour them and feed themselves fat: but enter you into yourself, and knock at your evil Heart; break in through the Doors and Gates: and though all swine cry, and Devils should howl for their 
m Or, Herdsman.  Keeper; yet come you to your Father with any humble demeanour and words, you need not trouble yourself about the adorning of them with accurate Eloquence; for though you have no more words then the Poor Publican, it is no matter, it lieth not in them, but in an Earnest constant purpose without ceasing: and though Hell should break in pieces, and body and soul part asunder, yet stand still, and go not forth again out of the Doors of the Father.  
22. For as soon as you will open the Door in your soul, and will go out of the Mire, towards the Ancient Father, that he doth but perceive that it is you his son, and that you are returned to him, than he saith; This is my son which was Lost, for whom my heart was troubled, and is entered into the Humanity, into this world, and hath sought him, and now I have found him.  
23. And there he sendeth the Holy Ghost to meet him, and falleth kindly about his Neck, and receiveth him with Joy, and for a token of his love, he putteth the Seal and the Ring of the Holy Trinity, in the suffering and death of Christ on to the Hand of the soul: and there he bringeth the blessed Virgin of his Wisdom, the New Angelical Garment (viz. the flesh of Christ) and putteth it on to the soul; and all the servants of God, (viz. the Holy Angels in the House of the Father) must rejoice and be merry with the lost son; and there the Ancient Father slayeth the fatted Calf, and feedeth his son at his Table, (of the Heavenly Substantiality) with the power and with the flesh of his Obedient Son Christ, and giveth him to drink of the Water of Eternal Life, in the blood of Christ, in the first Mother, out of which the soul hath been created; and there is Joy in Heaven among the Ninty-Nine Angels or holy souls, which are with God, that a dear brother is come into their Society.  
24. And although the own [Invented] works of Holiness (viz. the Elder son, who hath always been busy at home in the Antichristian house,) murmur and grumble at it (and boasteth of his Obedience labour and toil which he had taken in Hypocrisy) the Father regardeth not that; the New son pleaseth him better, than he that had continued in the House: he thought that he alone was heir, that the Kingdom of Heaven belonged to him: he had merited it, and hath not gone out of the house; to him belongeth the Keys of the Treasure; the other is but a Swineherd: All this doth not divert the Father, but he is merry with his servants the Angels and holy souls, and letteth him that was Angry (who would not rejoice with his brother) go down into the wrathful Pit of the Devil; and he is merry with his children. But seeing the Hypocrite is Angry, and despiseth the Supper of the Father, therefore he doth not taste of the Heavenly Joy.  
25. Harken you Roman Pope, and you Roman 
n Or, Caesar.  Emperor, why are you angry with us poor lost sons in Germany, who go in to our first true Father? Would he not feign have us? are you not our brother? wherefore then do you grumble? Are you Pope in the House? then have a care that you be the Father's obedient son, and rejoice with the lost son, when he goeth out from Antichrist, to the Father: If you will not do so, you must Eternally be angry, and shall have no Joy with us [once] Lost, but [now] again living children, to Eternity.  
26. O you Antichristian Wolf, why are you Angry, when the Father receiveth a Swineherd for a dear child, and Giveth him the Seale-Ring, the Mysterium Magnum? do you think you do right in it? though indeed you are borne of an Academy [or from an University] and the Swineheards [are born] in the field among the swine, as you account them; yet in them the greatest Wonders are awakened [or manifested] above your Hypocritical Reason: look to it, Rule well in the house of your Academy; we heard a Watchman say; 
o That the Contentions, Janglings, and Disputations may cease.  leave off; The City Babel is fallen; see that you be not taken in Babel: for it burneth in the Fire: the Turba Magna will spew it out, there is no other Remedy or Counsel, but for all to go, together with the Swineherd, to the Father, and pray to him for Grace; else you will be feign to try by woeful Experience, what this Pen hath written, and out of what Spirit it did flow and was revealed.  
27. When Christ drove the Devil out of the Lunatic that was possessed, his Disciples said to him: Master, why could not we drive him out? Then said Christ; This kind doth not go out but by Fasting and Prayer.  
28. Dear children, brethren and sisters, be advised, for the kind Love of the God the Father in his heart, (which for our sakes is become Man,) hath lifted up himself in the 
p Or, Highest Age.  Crown of the Spirit of this World, and calleth us; It grieveth his Mercy, that we are fallen home to the Wrath in the Turba Magna; he now sendeth you many Messengers, and calleth you in their voice, and he will send more unto you: why do you despise them, and kill them? Try them whither their Spirit be borne of God or no: or whither they seek their own way of their Belly in Antichrist: surely it is time to awake from sleep: No jesting matter will follow: you should not dare to jest so with the Keys of the Holy Ghost; and make Conclusions of Faith, according to your own Opinions, Tenets, and Conceits: Faith will not be begotten by Conclusions and Cannons; but is awakened by true sincerity; as by being obedient children of Christ.  
29. Saint Paul did not say to his Disciple: Dispute of the Mysteries of God; but he said, Awaken or stir up the Gifts that are in thee: No man's own wit can do it; much less the Pride of the High Schools [or Universities] which yet they cloak with hypocrisy, and hid it under the Mantle of the Holy Ghost: why do you make Conclusions about the Body and the Person of Christ? Have you power and authority to do so? Is it not a Mystery to you? and you understand nothing in it; unless you be new Borne again in Christ; Doth he not say? Behold I am with you even to the End of the World? Is he with you? Why then do you set yourselves upon his Throne, and deny his Presence? Are you not Pilate who sentenceth Christ? from whom have you the might and authority, to make Conclusions and Articles? are you his Lords? then you are not children: have a care you prove not the Eldest son in the House; who striveth about the Inheritance, and about the power and Authority, and yet continueth to be a proud Angry Murmurer against the Father? Dear children, it availeth nothing to go such a way: Christ said to his Disciples, when he drove the Devil out of the Lunatic that was possessed, which the Disciples could not do in their own Reason; This kind goeth not out but by Fasting and Prayer.  
30 Dear Brethren, you will not [be able to] drive the Devil out of us, if you have not Christ with you; your Art and Conclusions of Reason will do nothing else but cause people to go out from God into their own self will; We must fast and Pray, that we fall not into Temptation, and into the Nets and snares of the Devil, in our Reason: for the Devil always holdeth his Net before Reason, and he that falleth into it, supposeth he is caught in Christ's fishing Net; but he is taken in Antichrists 
q Pursenet.  Net; Reason Comprehendeth Nothing of the Kingdom of God, but the husk; the virtue and power of it remaineth hidden to Reason, unless it be borne in God, and then Reason goeth forth as a burning Fire in the Spirit of God but the Spirit letteth it not fly aloft, but boweth it to the Earth [in humility] for he knoweth the 
r Satan.  Warrior that fighteth against Reason.  
31. A watchful Life is requisite, which is chastened and not overflown with the fleshly voluptuous spirit of this world: and not a Life always drunken and full: for as soon as the soul is inflamed with the vigour and power of the Earthly Spirit, than God's Spirit passeth into its own Principle; and the soul is captivated by the Spirit of this world, and the Devil gaineth an access to it; and then its former wit and understanding (known●●n God) is changed into outward Reason, and then Man supposeth still, that it is God's Spirit.  
39 O no friend! the 
s Or, Configuration of the Stars in us.  Constellation, which should rest in the Spirit of Christ, lusteth also to possess such a heart and soul, where the Spirit of God hath been sitting; for every Creature longeth after the virtue and power of God: but the Constellation, though it come into the Temple of God, driveth on its own matters that lie in its power, it knoweth nothing of Divine Wisdom; it hath a wisdom, and 
t Maketh.  constituteth the Spirit of this world: indeed it hath great Art and Learning: for the Earthly and Elementary Mysterium Magnum lieth therein: but it hath not the Key to the Principle of the Liberty of God without and beyond Nature; for it hath a beginning and End, and looketh no further; it maketh and seeketh only an Hypocritical Bestial life.  
33. Therefore let us not be 
u Stout, surly.  proud and secure, nor rely upon Art and Learning, much less upon the Letter: for the spirit thereof is hidden to us, without the Spirit of God: we have the will of God in the Holy Scripture: yet without the Spirit of God we have but the Husk and the Dead Word: (except God's Spirit first awaken the Living Word in us, that we may understand the Letter, and the written Word;) which is plain enough, in that the Learned in Arts are but Learned in the Letter, and not 
x Or, Taught of God.  Learned in God, otherwise they would not contend and wrangle about Christ's honour and Doctrine, nor so dispute about the Cup of Christ.  
34. Though there were a Thousand men 
x Or, Taught of God.  Learned in God, who are borne in the Spirit of Christ, and were together, and had each of them a special gift and knowledge in God, yet they would all be but one in the Root of Christ, and would every one desire only the Love of God in Christ: what Disciple or Scholar, will exalt himself above his Master? we are one Body in Christ, why then should one Member contend with the other about the food? when the desirous Mouth feedeth, than all the Members receive strength and virtue; Every Member hath its own Office or work, in opening the Wonders of God: we do not all bring one and the same words, but one spirit in Christ: every one hath that which is his own imparted to him what he shall open in God, that the Great Mysteries of God may be made manifest, and the Wonders which have been foreseen from Eternity in his Wisdom, might be revealed: to which End the soul was created of God.  
35. I know, and the Spirit showeth it to me, that thou Antichristian Sophister will't Object against me: that even among the Apostles there hath been strife and contention about the words of Christ? 'tis true indeed, and it was Satan's Masterpiece, to sift Christ's Disciples, the Disciples of those Disciples, so soon as they became secure: forthey were Men well as we, and one was stronger in Spirit then the Other, according as they did 
* Or, Examine.  search themselves; and raise up themselves in God: for they lived among Evil Men: and many times must apply themselves to the world, and must give the Weak Milk to drink, at which others many times stumbled in their Reason, and grew hot and Zealous, and reproved one another for it; as may be seen about Cornelius, when Peter went in to the Heathens, and the other Apostles supposed, that the Kingdom of God belonged only to Israel.  
36. But you are to know, that the Love of God is so 
y Lowly, submissive and pliable.  humble, that when it hath kindled the soul with its self; itself is subject to the soul? but no soul will enjoy that, but those that are humbled in the Love of God, and constantly go forth from their desires, that the Spirit of God may live in them, and that they may have an eye unto him: the soul is permitted to be Zealous, but it doth better to live in Meekness, in which it entereth into the Majesty [of God] and is a totally beloved child: what doth it avail me, that I pour out fire upon my brother, and so burn myself therein: It is more blessed, to continue under the Cross in Patience and in Meekness, then to bring fire from Heaven.  
37. Christ is come to seek and to save that which was Lost; not to awaken his Anger against us, but that he might help us out of the Jaws of the Devil, and hath Regenerated us in himself to be a Living Creature in God, and hath brought us quite through the fire of his Father's Anger. He hath broken the Bands, that we might follow him in Love and Meekness, as children should follow their Parents: therefore he Teacheth us faithfully what we should do, and how we should Pray.   

[Of the Lord's Prayer.]  
38. The Prayer which he hath Taught us, is an Instruction and Teaching of all whatsoever we should do and leave undone; and what we should ask and Expect from God: and is always rightly to be understood according to the Three Principles, which we will here make a short 
z Manuduction.  Introduction to, though it cannot be 
a Circumscribed or limited in its Interpretation.  confined or concluded, for the Spirit in the Prayer comprehendeth in it the whole Eternity, also Nature and Every Thing; so that No Tongue can sufficiently Expound it. The more it is Considered, the more is found in it. Yet we will venture upon it, and give the Reader an 
b Manuduction.  Introduction; not to tie or limit the Spirit: for it riseth up in Every one's soul, as virtue and power is given from the Wonders of God. And so it is also with the Gospel, that is not tied to any Exposition: The more any search into it, the more they find therein: For the Spirit of God itself teacheth us to Pray aright, and also presenteth us to God. For we know not what we should say; out whole business of Praying and Conversion consisteth only in the Will and Purpose, that we give ourselves up into God; God the Holy Ghost himself maketh the springing and growing up through himself in God, he driveth forth the blossom of the New body of the soul, out from the Divine Centre forth through the soul, so that the fruit of Eternal Life, springeth forth out of the Souls body, with many Branches and fair fruit, and standeth as a Glorious Tree in the Kingdom of God; so that when we pray, our soul eateth of many heavenly fruits, which are all grown out of the Body of the soul, as out of a heavenly soil or ground: and the soul eateth of them again in Prayer, and they are its food on the Table of God: Thus it eateth ex verbo Domini of the Word of the Lord; concerning which Christ saith; Man liveth not by Bread only, but by every word which proceedeth out of the Mouth of God.  
39 
c The Pater Noster. Our Father.  The Lord's Prayer affordeth a very high and excellent understanding in the Language of Nature: for it expresseth the Eternal Birth, also all the Three Principles, also the Lamentable Fall of Man, and showeth him the Regeneration in Christ; it showeth him what he should do, and how he should behave himself, that he may come again into the Divine union, and showeth him how kindly the Spirit of God meeteth him.  
40. But because it is hard to be understood, we will set down a brief Summary Contents and 
d Understanding and meaning.  Exposition; and commit the further Work of the highest Tongue, to the Spirit of God in every soul, and may well be handled at large in a 
e It may be his Treatise, called, The holy Weeks, or the Prayer Book, which was not finished.  Treatise by itself, if the Lord give us leave.  
[Here followeth a Summary Exposition of the LORDS Prayer, how it is to be understood in the Language of Nature from syllable to syllable, as it is Expressed in the words of the 
f German Language.  High Dutch Tongue, which was the Authors Native Language; but because the Language of Nature is not yet clearly understood by me, therefore I cannot transfer it to the English Tongue: but must set it down in the syllables of the High Dutch words, and Interline the English under it. Whosoever desireth to see more concerning the Language of Nature, let him read in the fift Chapter of this Book verse the 85. upon the word Schuff, and 
g In the Aurora, in the Epistles, in the Mysterium Magnum, etc.  elsewhere in his other Writings.]   

[The Entrance.]  
Vnser vatter in Himmel.  
Our Father [which art] in Heaven.]  
41. When we say: V; nser vatter in Himmell: then the soul raiseth up itself in all the Three Principles, and giveth itself up into that, out of which it is created; which we understand in the Language of Nature very exactly and accurately. For vn-, is God's Eternal Will to Nature; - ser, comprehendeth in it the first four forms of Nature: wherein the first Principle Consists.  
42. Vatter, giveth the two distinctions of the two Principles; for va-, is the Matrix upon the Cross, - tter is Mercury in the Centre of Nature; and they are the two Mothers in the Eternal Will, out of which all things are come to be; the one severeth itself into Fire, and the other into the Light of Meekness, and into water: for va- is the Mother of the Lights, which affordeth Substantiality, and - tter is the Mother of the fires Tincture, which affordeth the great and strong Life: and Vatter is both of them.  
43. When we say in, we understand the innermost, viz. the Heart, from which the Spirit goeth forth: for the syllable in goeth forth from the Heart, and soundeth through the Lips, and the Lips keep the Heart in the innermost unawakened.  
44. When we say Him-, we understand the Creation of the soul. The syllable - mel is the Angelical soul itself, which the Heart on the Cross in the Centre between the two Mothers hath comprehended: and with the word Him-, framed it into a creature, viz. into mel: for Him-, is the habitation of - mel: therefore, the soul is created in Heaven, that is, in the loving Matrix [or Mother].   

The First Petition.  
Dein Nahme werde geheiliget.  
Thy Name be 
h Or, sanctified.  Hallowed.  
45. When we say Dein, we understand how the poor soul swimmeth in the water of this world: and how it casteth itself with its will into the Principle of God: it goeth with the syllable Dein into the voice of God.  
46. In the syllable Nah- it inclineth inwards, and in the syllable - me it comprehendeth the Heavenly Substantiality: and this is done in the Will of the soul.  
47. And when we say were-, than the whole Creature goeth along in the will: for were- hath the whole Centre, and with the syllable - de it layeth itself down in Obedience in the Meekness, and will not kindle the were- in the fire, as Lucifer had done.  
48. And when we say ge-, than the soul goeth into the Heavenly Substantiality, as a quiet child without Anger: and then - hei- is the powerful entering upon the Cross, into the Number-Three, where the souls will presseth into the Majesty, into the Light of God; with the syllable - li-, the souls will hath comprehended the Holy Ghost. [In the syllable] - get, there the souls will goeth forth with the Holy Ghost: for the brightness of the Majesty shineth in the will, and the Holy Ghost goeth along in the Glance of the Majesty upon the Chariot of the soul: for the will is the soul's 
i Or, Triumphant Chariot.  Wedding Chariot, with which it rideth in Ternarium Sanctum into the Holy Ternary, wherein the Holy Ghost sitteth with the brightness of the Deity.   

The Second Petition.  
Dein Reich komme.  
Thy kingdom come.  
49. Dein, there the poor soul giveth itself up again into the will of God, as God's child.  
50. Reich, here the soul giveth itself into the virtue and Power of the Angelical world, and desireth to come out of the Deep of the waters into the power of God.  
51. Komme, in the syllable kom-, it goeth in into the virtue and power, and apprehendeth it: and with the syllable - me, it maketh the Heaven be open, and goeth forth with the apprehended power, into the Kingdom, as a sprout: for the - me, maketh the Lips be open, and letteth the sprout of the Will go forth, and lets it grow softly by degrees.   

The Third Petition.  
Dein willen geschehe wie in Himmel also auch auff Erden.  
Thy will be done as in Heaven so also on Earth.  
52. Dein, here the soul doth with its will, as in the first and second Petition: it casteth itself into Gods will.  
53. Will-, is its desire to will the same with the Holy Ghost, - len, with this syllable, it taketh in the Spirit with the Will into the Centre, as into the Heart, and willeth that its will in the Holy Ghost should 
k Or, boil up.  flow up in the Heart.  
54. Goe-, with this syllable it goeth into the will, - sche-, with this syllable it worketh the work of God: for there it doth, what the Counsel of the Father is, what the Heart of God will: as the soul of Christ suffered itself to be hanged on the Cross, and as we in misery bow down under the Cross; - he, in this syllable it taketh patiently what God worketh; it 
l Yields or submitteth.  boweth itself as a child.  
55. Wie, there it goeth again into the voice of the high Majesty. In, is the Heart of God, out of which the Spirit goeth forth: in which will, it would be. Him-, is 
m See in the first Petition.  again the Creating of the Creatures; - mel, is the soul, that is, it willeth to act in the will of God, like the Angels, who do that which Gods will accepteth.  
56. All-, there it comprehendeth that will, and driveth it on with the syllable, - so, out of its Centre into this world, into the outward Principle. Auch, there it affordeth all whatsoever it hath in itself out into the outward, out from itself into this world.  
57 Auff, With this syllable, it apprehendeth the same again, and desireth that its substance should not be dissipated: for it only letteth the will of the substance go forth through the closed Lips to the Teeth: and desireth that the form of the will should remain as a figured substance Eternally.  
58. Er-, with this syllable it bringeth its substance into the Spirit of this world upon the Earth, and there the Will shall work 
n Or, Miracles.  wonders, as in the Kingdom of the Angels in the Power of God: the will must manifest the hidden Secrets of God: - den, with this syllable it showeth, that they must not be done in the fire of the Anger, in which the Devil dwelleth: for this syllable doth not break up the Centre: they should be done in meek Love, and yet be taken out of the Er-, The soul shall mightily rule in all hidden secrets: but it must not let in the Devil.  
59 Hear our want is very much, the Heavy Fall presseth us hard. O there is very much herein hidden, which would be too long to describe. For the Will of God should be done, and not the Will of the flesh, and of the Devil. 
o Note.  And therefore it is that we are so doubtful in Prayer, because the poor soul runneth on in the will of the Flesh, and of the Devil. If it did live in Innocency, we should have this skill perfect, and there would be no doubting in our Prayers, but an acting and accomplishment of them: [This the Apostles of Christ wanted when they asked why they could not cast out the dumb Devil] we do rightly swim here in misery, which the Spirit of the Wonders showeth us.   

The Fourth Petition.  
Gieb uns unser taglich Brodt heute.  
Give us our Daily Bread to Day.  
60. Gieb, there the will sticketh in the Heart, and presseth outwards, and the Mouth catcheth it: that is, the soul would be fed: what the Word giveth forth, that the soul taketh: for that belongeth to it, it will have that.  
61. Vns, with this syllable the soul desireth food for all its [fellow] Members, viz. for all souls, as if they were but one Tree with many Branches, whereof every branch must have sap and virtue from the stock: and so it desireth to have this in common out of the virtue of God, for the Life of all souls: for it attracteth that with all its desire to it, and in all [others], as a loving brother; it willeth to have it in common; and not alone to itself in Covetousness, as the Devil did.  
62. Vn-, with this syllable, the will of the soul goeth into the Eternal Wisdom, wherein before the Creation in the seed, it was discerned in the Eternal Will: - ser, with this syllable it taketh the Original of Nature in the Will, where one form in the Original generateth, filleth, and preserveth the other: and that is the Band of the soul, whereby it Eternally liveth and subsisteth: and that the will or the soul desireth, else it would be dissolved. For a Spirit desireth no more, then to retain its Band, and to fill it with virtue that it may flow forth.  
63. And here lieth the Key of the Greatest hidden Secret of the Being of all Beings. Beloved Doctor, if you were Learned, you would seek here; and if you understand nothing here, nor will to understand, than you are not learned, but are only tellers of stories, which the simple if he did use himself to it, would perform as well as you: This is the true Doctorship in the Holy Ghost: the outward [in the Learning of the School of Reason] is but a foppery, and puffeth up into a high mind.  
64. Tag-, with this syllable, the heavenly Number is understood, as wherein the Spirit on the Cross in the Holy Matrix comprehendeth the Genetrix in the Multiplication, where the Will of the Spirit, recreateth, confirmeth, and strengtheneth itself; - lich, in this syllable the souls will quickeneth itself in the light and virtue of the Majesty of God, and strengtheneth the soul with the heavenly Number, which springeth up out of the Majesty infinitely: and herein the soul is acknowledged for an Angel, and liveth in the Hand of God.  
65. Brodt, here the Corporeal substance springeth up, and our misery: for Brodt [Bread] is generated out of the Centre of Nature, although the last letter in the syllable Brodt 
p As it is pronounced, signifieth.  Expresseth that it is paradisical Bread: for the Cross ✚ Character [T] in the Language of Nature, carrieth the severe Name of God: [GOTTES]: which if mwn will rightly Expound it, and understand it according to the Language of Nature: may be understood powerfully, and in its highest depth, in the word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 *  
q 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEUS GOTT GOD.   Tetragrammaton [Jehovah], for that word comprehendeth all the Three Principles, And in the word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r  Adonai, God is understood as in one Principle, viz. in the Angelical World: which may be expounded in a Treatise by itself: we set down this, that this syllable might be considered of: For Brodt [Bread] is the food of the Body; and is to be understood concerning the fierce wrath, that it hath mixed itself in it, and signifieth the house of Lamentation and Mourning: but since we must have this food, therefore the soul reacheth after it for the maintenance of its Bestial Body.  
66. Heu-, This syllable signifieth the Eternal Bread of the soul, the New Body, viz. the Heavenly Substantiality: for the will goeth forth out of the Bread into the Heu-, that is, the Eternal Substantiality, viz. the bread of God, Christ's flesh; - te, this syllable confirmeth that it affordeth and frameth the severe Name [Gottes] of God: for the soul desireth a twofold Bread, one for the Belly, and the other for its holy Heavenly Body.   

The Fift Petition.  
Vndt verlasse uns unser schuldt, als wir verlassen unser schuldigern.  
And forgive us our 
t Or, Trespasses, as we forgive them that trespass against us.  as we forgive our Debtors.  
67. Vndt, this syllable is that, wherein the will of the soul awakeneth the Love of God; for the will sticketh fast in the word undt, as in the Meekness; it satiateth the ver- viz. the Anger, and springeth with the undt [or meekness] up, as a budding, 
* Vegetables.  growing Substance, like a blossom out of the ver-, and yet they remain one in another: for ver- is the Centre of the Life: it hath the fire of the wrath, and the undt belongeth to the second Principle: - lass or - lass is the cleansing of that which is generated out of the ver-, of which Isaiah saith; Were your sin as red as blood, if you turn, they shall be as wool, white as snow. In the syllable - lass, is the Bath or Laver, wherein the ver- must be washed, or else it cannot subsist in the kingdom of God.  
68 Vns, is the union again, where the will of the soul, viz. the Communion or fraternity, that is, all souls, in one will, desire to be washed.  
69. Vn-, there th● will yields itself into the Love of God, 
u Or, cleanseth.  and washeth the Evil Child, - ser: and thereby confesseth all Evil and wickedness [for all in common] as if they were but only soul.  
70. Schuldt: this is the true Catalogue or Register, which the Anger hath brought into the soul, which Catalogue the will desireth to cast away altogether: But the Mouth catcheth the syllable again as a flash: to signify, that our works shall stand Eternally to the wonders of God; and we need only wash them, that they might not be comprised in the fierce wrath of God, and inflamed; else they belong to the Abyss 
* Or, into.  to the dark Principle.  
71. Als, in this syllable, the will of the soul compriseth together, all whatsoever is called Soul, and speaketh of Many, as if they were but One.  
72. Wir, in this syllable the will complaineth against the Anguish of the source of disquietness in the soul, where one soul often 
y Offendeth or wrongeth.  hurteth another, and therefore, the will compriseth together the Turba of All souls, and saith [as followeth].  
73. Ver-, that is, the will [of the soul] desireth that the fierce wrath of all souls might be thrust downwards upon a heap, into the Abyss: - 'las-, that is, to 
z Put it away, or remit it.  let it go, and not know it more in the fierceness of the Anger: for the syllable - sen, retaineth the form of the Wonder: but it must be washed in the Lassen [or 
a Or, scouring it away.  letting it go] for lassen is the Laver or Bath [to wash it in].  
74. Vn-, this syllable yet again presseth into the Love of God, and desireth to bring the washed souls into the Love; - sern, this syllable, in the presence of God, showeth the Evil child, which is now washed in the Love, and there putteth it among the Wonders of God, for it setteth forth, whatsoever is come to be a wonder in the Tincture of the fire in the soul.  
75. Schul-, this syllable showeth the unprofitable [or vain] works, which one soul hath wrought towards another out of the 
b Or, Fierce wrathful Life.  Tincture of the Fire: and is a setting forth of the Evil, which the soul in the will itself, hath washed and cleansed again: - di-, this syllable putteth the union again into the Majesty, and into the Holy Ghost, where there is no contrary will any more: - gern, is the Evil child, which now standeth before God, to God's deeds of Wonder: from whence the will took its 
c Pravity or vileness and Infirmity.  fall, and desireth that the Holy Ghost will take it in as a Wonder in to the Majesty.   

The sixth Petition.  
Vndt führe uns night in versuchungh.  
And lead us not into Temptation.  
76. Vndt, is once more an injection into the loving Meekness of God, where the will of the soul in the Majesty humbleth itself before the Number Three [or Trinity].  
77. Füh-, there the will goeth along with the Holy Ghost; - re, there the will would not go through the fierce wrath: for it is afraid of the Prison of the fierce wrath; for the will should always be steadfastly inclined into God, that it may pass through the Fire without molestation, and also through the outward Principle, viz. through this world: and yet should not catch at, or offer to lust after any thing: but seeing the soul knoweth, that it stood not out in the first Temptation, when it was brought into the spirit of this world, when the Verbum Fiat breathed it into the Image, therefore it flieth now to the Holy Ghost, entreating that he would not enter with its will into the Temptation, Proba, or Trial, for it trusteth not in itself, that it shall stand steadfastly against the Devil, when he shall sift it: as Christ said to Peter; The Devil hath desired to sift thee: but I have prayed for thee that thy Faith fail not: that is, I have enclosed thee in the Word, and have not given the Devil any leave, but I have in my Prayer brought thee into the will of God, that thou shouldst be preserved by the Holy Ghost: else thou shouldst have been sifted by the Devil through the Anger and through the spirit of this world.  
78. Vns, this syllable once again compriseth the Brotherly union, as in one will in the Majesty, and flieth into the Spitit.  
79. Night, in this syllable the will rendeth itself quite out from the root of the Anger, and retaineth a peculiar Government 
d Extra Iram.  without the Anger, and then the soul burneth forth from the fire, and is the true Life without the Fire in the light flaming Tincture in Air and virtue or Power.  
80. In, there it standeth as a sound and substance of its own, as if it were the Centre itself: for-, there it must with the will go through the fierce wrath, and mitigate or satiate it, and must cool it, that it might not inflame its Meek Life: - such-, with this syllable it presseth through the fierce wrath with its love-Tincture, viz. through the Centre of Nature, and quencheth the fierce wrath after a Divine manner, and driveth the suttlety of the Devil out of the fire-source out of the Original, where otherwise he would have an access into the soul: - ung, there the soul taketh the virtue out of the seven forms of its Nature with it, as a Spirit, and setteth itself mightily over the Centre, and ruleth over it as a King over his Kingdom; for now it hath overcome [or cooled] the Centre with its Love: and will now let in the Tempter no more.   

The Seaventh Petition.  
Sondern Erlöhse uns vom ubel.  
But deliver us from Evil.  
81. Son-, in this syllable 
e The Soul.  it appeareth in the Majesty with its virtue, power, and brightness over the Centre of the Heart, and hath a principle of its own in the Majesty; - darn, there it commandeth the fierce wrath in the Centre, and ruleth over it, and tameth it with its will [as may be seen by Moses, when the fierce wrath said; Let me alone that I may consume Israel].  
82. Er-, there it bringeth a blossom and sprout out of the Centre, and openeth the Wonders of God: for it here goeth about with the Centre, as it will, for it hath overcome: - löh-, that is the sprout, which groweth out of the fierce wrath out of Nature, and is now lovely, good, and useful in the Kingdom of God; - se, there it continueth to be fruit upon God's Table, free from the Anger.  
83. Vns, there it once again taketh the union of all souls with it, and layeth it open there, that it was a root in the Kingdom of God before its Creation, and hath now brought forth many, that is, it is a Tree and hath put forth many Branches, and presenteth them there as in a Tree.  
84. Vom, that is the Great Wonder, that God hath made of one two, and yet it remains but one: it showeth this: for ye see that the Root in the Earth is another thing then the stalk which groweth out of the Root; so you must understand it also concerning the true holy soul: that groweth as a stalk out of the Root, out of the Centre of Nature; and is another thing then the Centre: and yet the Centre generateth it, and it moveth in full Omnipotence over the Centre, and ruleth over it, as God ruleth over Nature, and yet there the Name of the Number-Three in the Eternal Nature ariseth: And as God is free from Nature, and yet Nature is of his Essence or Substance, and unseperated from God, so is the soul also, it is free from Nature, and is a Lord of Nature; for it is one Spirit with God, and yet blossometh or sprouteth out of Nature. Indeed God is not wholly to be likened to the soul: for God's Eternal will is a cause and beginning of Nature, but [the soul is to be likened] to the Majesty of God, whose brightness ariseth out of the sharpness of the Eternal Nature, and yet ariseth before Nature, like the flash of the Eternal Liberty, from whence Nature in its sharp generating, receiveth the Lustre, and elevateth it in the fire, to a Triumphant high Light: for which cause sake, the Eternal Liberty without Nature, longeth after Nature, because it desireth to be manifested in Wonders, and will have Majesty in Glory and Power.  
85. For if there were no Nature, there would be no Glory, nor Power, much less Majesty: also there would be no Spirit, but only a stillness without Substance [Essence or Being]: But thus in Nature there appeareth, Power and Virtue, Might, Glory, Majesty, Number-Three, [Trinity] and Being [Essence or Substance]: and are the Manifestation of the Eternal Being. Now since the soul, as a Spirit is discovered and taken out of this Being; it hath therefore two forms, One is Nature, and the other is the Divine Blossom, or the Sprout out of Nature, which is above Nature, and is a Spirit in itself; as God is a Spirit in himself; as you may see this by the Fire: the Fire is the Nature, and the flame with the Air [or vapour] which goeth forth out of the Fire, is a Spirit with all the Power of the Fires Nature, and yet is above the Fires Nature; for the Fires Nature cannot 
f Or, rule it.  comprehend it: and so also the Fires Nature could not subsist, if the Spirit of the Air did not blow up the Fire again.  
86. Thus the Fire generateth the Spirit with the Lustre, and longeth earnestly again after the Spirit, and attracteth it continually into itself, and yet retaineth it not: for it is the life of the Fire, and the Glance or Lustre is out of the sharpness of the Fire, yet there is no feeling in the Glance or Lustre, and yet the Glance hath the virtue or power, and not the Fire: for from the virtue of the Lustre there springeth up and groweth a sprout, and not from the Fire, as you may perceive by the [Sunshine or] Lustre of the Sun.  
87. Now seeing the poor soul in the heavy fall of Adam was captivated by two fires, viz. by that fire, through which the Spirit of this world, hath comprised it in itself, under which lieth the fire of the Original; therefore it would be again free with its Spirit-Life, in which it is an Angel, and the Image of God, and goeth with its will Vom [from], that is, as a sprout out from Nature, and also out from the Spirit of this world out of the Wonders of God, forth from them; and standeth rightly quite vom [from] that is, it hath now the virtue of Nature and Mercury, in the virtue and power of the Majesty, which is another Principle, and yet hath also the severe fiery [Principle] but not manifested; for the Holy Principle in the Majesty changeth the fierce wrath into Love.  
88 And if the severe Principle should be awakened again, it would be fire, and the first four forms of Nature would flow forth: and therefore God is become Man, that the Love-Spirit [might] have a Body.  
89. Therefore it flieth (if it be yet unregenerated, and so doth stick only in the Earthly Body) and saith: Erlöohse uns vom ubel [deliver us from Evil]: it desireth to be released from the Anger; for v-, and - bell, are two wills in one Substance; v-, is the fire-childe, and - bell hath also two Principles; for the first letter - b-, hath the outward Dominion, and the other two, viz. - e- and - l, that is - el, hath the Angel, the will, to be delivered from both, [viz. from the child of the fire, and the spirit of the outward world] not presently separated (for it is the Counsel of God that they d●●●l in one another:) but the Angels will would be free from the falsehood: it would rule over the ubel or Evil: he desireth to be in the will of God, and the ubel or Evil shall stand, the one [part] according to the Spirit of this world) to the Wonders of God, and the other [part] (according to the source of the fierce wrath,) to the Wonders of the Anger of God.  
90. For both the Mothers are stirring, and desire to open their Wonders; yet the will of the soul would not go into the Anger; for it knoweth the Devil, that he is haughty, and flying aloft over the Love and Meekness of God, at which the soul is amazed; so also it would not willingly work in the Spirit of this world; for that hideth also God's Light from it, and therefore it goeth forth with its will from them both, and would be free in its will, the Spirit of this world may awaken its Wonders in the flesh; but it casteth its will into God's Spirit, he shall govern it: and he will not let the ubel [or Evil,] enter into its will: it desireth [with its will] to be dead 
g Or, to.  in this world, that it may live in the Holy Ghost: so also it will not awaken the Abyss, and therefore it hides or sheltereth itself under the Cross, and letteth the roaring Devil pass by; also it letteth the Spirit of this world, viz. the fleshly Life, pass by, it doth as if it were dead; it suffereth, yet not in God, but in the ubel [or Evil] which the soul of Adam hath left it as an inheritance: it holdeth not that ubel or [Evil] for its own, but for the Wonders of God.  
91. Therefore it remaineth Patiented, as a sufferer, (and yet also not a sufferer) under the Cross of Patience, till Christ shall settle it again upon the Cross, in the Rainbow [in the Eternal Substantiality, or in the Eternal Covenant]. For he sitteth on the Rainbow, and his body, his substance, is the fullness of Heaven [or the Heaven is full of his substance].  
92. The Three colours in the Rainbow, are the Three Principles, the fourth [colour] is his body in Ternario Sancto; [or in the Inward heavenly working power, in the Angelical world, in the Eternal Substantiality, wherein the Divine Trinity worketh.  
93. O how Great are the Wonders! he that comprehendeth them hath great Joy thereon, there can nothing be named that is like these hidden secret Mysteries, no Tongue can express them: for what is better than to have God for his Spouse, to be in God with ones will; and after this [life,] time, to be wholly in substance a heavenly body, and a Clarified or Glorified soul.  
94. O Great Depth, why art thou so hidden to Men? it comes from hence, because they love the Devil, and the haughty proud fierceness, more than thee; and therefore they are not able thus with fierceness, to enter into thee; O Mercy of God bring again the Tree which thou hast planted why should thy Wrath boast, that it hath borne more fruit upon thy Tree, than thy Love? Build again the ruined City Jerusalem, that thy Kingdom may come, and thy will be done; who will give thee thanks in Hell? Draw us yet in with thy Spirit, into thy Praise [or Temple, where they sing of thy Praise]. How long shall Hell drop with fatness? Behold! it hath opened its Jaws, and would devour us all; Come yet and build the City of thy Court, that we may dwell near thee, that thy Wonders may leap for Joy, when thy Love-Spirit 
h Or, is Judge.  Judgeth. Tarry not O Lord: for thy Tree is become old for sorrow: [that is, the Number of virtuous people is small]: bring yet forth the new green Branches, which against the Devils will spring up through his Kingdom: Let the Day break forth: wherefore shall the night of the Anger keep back the Lilly-Twigge? O Lord, thy Tree groweth through the whole world; therefore awaken us O Lord, that we may eat of its fruit.   

Of the Amen.  
So be it. And 
i For thine is the kingdom, the power, and the glory for ever and ever.  Close [of the Prayer in the Language of Nature.]  
95. A-, is the first Letter, and presseth forth out of the Heart, and hath no Nature [or fierceness in the pronunciation] but we clearly understand herein, the seeking longing or attracting of the Eternal Will without Nature, wherein Nature is generated, which hath been from Eternity. For the Will desireth the Heart, and the Heart desireth the Will, they are Father and Son, and the virtue, which goeth forth from them, is the Spirit of the Eternal Life, of which we 
k In this Book of the Threefold Life.  formerly made mention.  
96. Now as the A-, is generated out of the Heart, viz. out of the Eternal Will, and thrust forth out of the Will, so out of A- afterwards cometh the whole Alphabet with four and twenty 
l Or, Letters.  Numbers: for the A- beginneth to Number, and compriseth the whole Number in the [syllable] - men; These are the Wonders and Works of God, which appear in the Spirit above Nature, viz. in the brightness of the Majesty: which you may understand thus: we are with our Souls in a strange Inn, viz. in the spirit of this world; which holdeth it captive, and so it could not come into God, if God were not become Man, who hath brought our soul into the Word, as into the Living Power of God, in himself: but now we are branches on that Tree, and must attract the sap of the Tree into us; if we would spring from the Tree: else if we only Imagine, [and reach] after the Air and Sun, than our Branch withereth: Our Will must be put or grifted into the Tree; and that is 
m The Ground of true Prayer.  Prayer.  
97. When we Pray, than the will goeth into the Tree, and attracteth the sap of the Tree into the hungry thirsty and dry soul; and then there groweth out of that sap, a Body, and then saith the soul with great joy, - men: that is, it is mine, that is to say, yes, it is done, take what thy 
n The Desire of the Will is Faith.  will desireth: this is Faith; and not [the knowledge or] the History which Babel makes a stir about: for Prayer hath two things in it; one is the Earnest Will, which presseth forth out of the miserable smoky house of the Heart, out of the soul in great humility, and giveth itself up into the Heart of God, which became Man, as into the Tree of Life.  
98. And that is called 
o Glauben.  Glau- [
x Belief or Faith.  belee-]: and then the Will eateth of the Divine power, and that [is the other and] is called 
o Glauben.  - been, 
x Belief or Faith.  fe]: for the Spirit of the soul apprehendeth it, and holdeth it with the Tongue to the Teeth: Understand it according to the Language of Nature; and let the Holy Ghost go forth, out of the virtue & power which the will introduceth into the soul, out of the virtue & power which the soul hath apprehended: even as it mightily goeth forth out of the heart through the apprehended virtue & power through the Teeth: for in the virtue and power of God nothing consumeth; the more the will apprehendeth, and the soul Eateth; the more is the virtue and power, and the mightier and more joyful is the Body of God, that is, the Body of Christ, not that it is greater at one time then at another; no; for it is [always] greater than all: only the virtue and power in the Great Wonders of Joy, climb up out of Eternity into Eternity, [or from Eternity to Eternity].  
99 Understand us accurately according to its precious Depth thus: When we pray we do not only speak before God: indeed the Will boweth itself before God; but it entereth into God, and there is filled with the power and virtue of God, and bringeth that into the soul; the soul eateth at the Table of God; and that is it of which Christ said; Man liveth by Every word of God.  
100 The Lord's Prayer is God's Word; and hath seven Petitions, and an 
p Introduction, or Preamble.  Entrance, and Amen, or Conclusion; which together is Nine in Number, and the Tenth is God himself: with the Entrance of the Lords Prayer, the will of the soul entereth into the Father: and with the seven Petitions, it receiveth whatsoever is the Fathers; for thereby it becometh an Angel again; for in the seven Petitions it attaineth the heavenly and Divine Centre of Nature; and in the Amen it compriseth all together, and dwelleth therein: for it is the body of the soul, it is the flesh of Christ, the body of God: that is the Ninth Number in Ternario Sancto; herein is the Tincture heavenly and Divine; and the Tenth Number holdeth the Cross, into which no creature can go, the will of the soul only goeth thereinto; the will of the soul is as subtle as the Spirit of God, and God's Spirit rideth also in the will of the soul, it is his Chariot, which he loveth to have.  
101. Understand us thus, the mere Deity, is Spirit; and as thin as a will: but it is 
q Incarnate.  become Man, and the thin Spirit of God dwelleth in the Humanity, so that our souls may well come to God: and so when the soul thus eateth of the body of God, than it getteth also the body of God on to it, and is the child of God; God in Christ is the Tree, and our souls in its holy Body, are the boughs and branches thereof.  
102. Let this be revealed to you, O worthy 
r Or, Christendom.  Christianity, [from the East to the West] from the rising to the setting: the time is near, wherein the Bridegroom will fetch home his Bride: be not blind but see; buy you Oil, O you foolish Virgins, go forth from the whoredom of Covetousness, and of Pride, or else you will not taste of this 
s Wedding Supper.  Supper: whosoever shall not have the body of God on the soul, shall not be Guests, neither can they enter into the Kingdom of God.  
103. And so now when we speak of the 
t Or, close.  Conclusion of the Lords Prayer, we find that 
u God.  He is the Tenth Number: for it is said: Dein ist das Reich, und die krafft und die Herrligkeit in Ewigkeit: Thine is the kingdom, and the 
x Or, virtue.  power, and the glory in Eternity. That is, God himself in his Number Three [or Trinity]: for, understand it Right thus; The kingdom is the Fathers, he is it All, and the virtue or power is the Sons, who is also All in the kingdom: and the Holy Ghost is the Glory: for he possesseth All in the kingdom, and is the Life in the kingdom.  
104. And this Trinity is of the Eternal Liberty, and remaineth Eternally to be the Liberty. There is One God, one Will, one Spirit, one Lord, which together is called, Wonder, Counsel, Power, and is become Man; who is called, Prince of Peace, Saviour, and Conqueror; and it is done to the End, that his Dominion may be great, and that Peace may have no End: saith Isaiah the Prophet of God.    

The Seaventeenth Chapter.  
Concerning Gods Blessing in this World. A very good and necessary: 
a Or, discovery.  Revelation, for those that are weak in Faith.  
1. Dear Children; if we be converted from our Reason, and 
b Or, submit.  give up ourselves into the will of God, that he may do with us, and make us, what he will, then when we put our trust in him, we go in to our true Father, and are his children.  
2. And now, as a father careth for his children, so also God our Father doth for us, as Christ hath faithfully taught us: saying; First endeavour after the kingdom of God, and the righteousness thereof, and then all other things shall be 
c Or, added to you.  afforded you. Also: Behold the Fowls of Heaven, they sow not, neither do they spin, neither do they gather into the Barn: yet your heavenly father feedeth them: and are ye not more worth than these; O ye of little Faith!  
3. The soul knoweth, that this Garment (of Earthly flesh and blood) is a strange Garment; wherein it is hearty and deeply ashamed before the Majesty of God: and 
* Note.  therefore it doth so much doubt of God's Grace, when it prayeth, it always thinketh its sins are so many, that it cannot reach into the Majesty of God.  
4. And such pain the Devil putteth it to, who always openeth his smoky Pit, with the Anger, and draweth the smoke into the will of the soul, that it keepeth back, and is afraid of God: The Devil always presenteth God as a severe Judge.  
5. Thus the poor soul keepeth back, and entereth into the Spirit of this world: and seeketh a livelihood and maintenance; it thinketh God lets things go as they will; and that things prosper with those that build upon, and trust in themselves. For, when the soul thus sticketh in Reason without God, it supposeth that it must use carking and caring to bring it to pass, it thinketh there is no other way, it must be done thus, the Labour of the hands (or else cunning and suttlety) must do it: from whence so many 
d Strong Delusions.  potent Evils do arise.  
6. Dear Children, be rightly informed. The outward Earthly life is fallen home to the Spirit of this world, the Belly needeth Earthly food, and the Body Earthly Clothing, and a 
e Tent or Tabernacle.  house to dwell in, after these things the outward Spirit must endeavour: it should labour and travail: for in the sweat of thy face shalt thou (Earthly Man) eat thy Bread till thou return to Earth from whence thou wert taken: saith God in Moses.  
7. For the Body was taken from the Matrix of the Earth, and hath Imagined [or put its Mind] into the Earth, and the Earth hath captivated that again, so that it hath eaten Earthly fruit; and so is turned to Earth, from whence it was taken.  
8. For God took it from the Earth, that is, [he took] a Mesch, a Mass or Concretion of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f  Red Earth, [
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 *  from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f  Adamah] from the Fires-Centre, and from the Waters-Centre, viz. from both the Mothers of Nature, and breathed into it the breath from without by the Spirit of the great World, and the soul from within out of the second Principle into the Heart.  
9 The soul doth not dwell quite in the outward, only it is captivated with the outward: its will is entered into the outward, and there is 
g Or, big bellied.  impregnated with the outward Dominion, and so the outward Dominion is come into the soul.  
10. And that was it which God did forbid to Man, that he should not lust after Earthly fruit power and virtue: neither was there any necessity that drove him to it, for he was in Paradise, and had paradisical food without need and Death; And as God dwelleth in the Earth, and yet the Earth knoweth him not, and apprehendeth him not: so also Man; he could have dwelled in the Matrix of the Earth, and yet have been with the soul in God, and the will of the soul had brought divine food to the soul: but now being turned away, the soul eateth of the Centre of Nature, and the outward Spirit eateth of the Earth; but if the soul turn, and go with its will into the Love of God, than it eateth of God's Word, and the outward body eateth of the Blessing of God.  
11. For when the soul is blessed, than God blesseth the Body also; for the soul carrieth an heavenly Body in the Old Adamicall one: And so his meat and drink is blessed, and all that the whole Man doth and hath: he obtaineth a wonderful blessing, which his reason cannot apprehend: he must labour and trade, for therefore he is created into the outward world, that he should manifest God's wonders with his skill and 
h Or, Handicraft and business.  Trading.  
12. All Trades, Businesses and Conditions, are God's Ordinance, Every one worketh the Wonders of God: And so now if the soul stand in the hand of God in his Love, than the body is in God's works of Wonder; and God hath no displeasure at its business or 
i Or, Matters.  Do; whatsoever it doth, whereby it getteth its food and living.  
13. The outward Life consisteth in Three parts: one is the Dominion of the Stars; the second is the [one] Element divided into four parts; as into the four forms of Fire, Aire, Water and Earth: the third is the Dominion of God; for the Spirit of God moveth upon the Water, upon the 
k Or, surface of the water.  Capsula, upon the Matrix. What Man soever doth put his trust in God, and doth not wholly set his heart upon his Reason, hath the Spirit of God for a Creator: which Spirit of God hath the Verbum Fiat, and Createth continually: it blesseth him in body and soul, in the house, and in the field, in the work of his hands, his business and trading: whatsoever he doth, the Spirit of God is continually in it, and createth [or effecteth it].  
14. How should it be otherwise? the soul hath the Body of the Spirit of God; how can the Spirit of God then forsake the outward Body, which must open its Wonders?  
15. Man doth well enough, in every thing that is not false or wicked, and if it be not contrary to God, and the Love of Mankind: if one did only cast stones into the Sea (if his brother be pleased with it, and that he get his living by it) than he is as acceptable to God, as a Preacher in a Pulpit: for what careth God for the 
l Opus Operatum.  Labour? he hath not any need of that.  
16. Man hath free 
m Choice or Liberty.  will; he may recreate himself upon Earth, in what work he will, let him do whatsoever he will, it all standeth in the Wonders of God. A Swineherd is as acceptable to God, (as a Doctor;) if he be honest, and trusteth only in Gods will, the simple is as profitable to him as the wise; for with the wise he Ruleth and Governeth, and with the simple he buildeth and tilleth the Ground, they are all his Labourers in his works of Wonder.  
17. Every one hath an Employment [or Calling] wherein he spendeth his Time; all are alike to him; Only the Spirit of this world hath its 
n Height, Exaltation or highest degree or measure.  Pitch, which it distributeth in its Might, as the Spirit of God doth in Heaven, there are great distinctions and degrees there also, as the spirit or soul is endued with divine power and virtue, so accordingly is its degree of 
o Highness or degree.  Exaltation in Heaven, also its Beauty and Clarity or Glory, but all in one Love.  
18. Every Angel and soul hath Joy in another's Power and Beauty: as the flowers of the Earth do not grudge at one another, though one be more beautiful and fuller of virtue than another; but they stand kindly one by another, and enjoy one another's virtue: and as a Physician puts many sorts of herbs together, and every one of them affordeth its virtue, and all benefit the sick: so we all please God, if we give up ourselves into his will; we stand all in his field.  
19 And as the Thorns and Thistles grow out of the Earth, and choke and spoil many a good herb or flower: so also doth the wicked, who trusteth not in God, but buildeth upon himself, and thinketh with himself; I have my God in my Chest: I will cover, and leave my children great treasure behind me, that they also may sit in my place of honour and dignity, that is the best way, and thereby he spoileth many a good heart, and maketh it take base and wicked courses, and to think that to be the only way to get happiness, and so if they have riches, honour and power, than they have goods indeed; but if any consider it, it is no better with these than others, and besides the poor soul is lost thereby.  
20. For the Dainties of the Rich relish not so well with them, as a Bit of Bread doth to the Hungry: there is every where, care, sorrow, vexation, fear, sickness, and at last Death: All in this world is but mere foppery: The 
p Potentates, Rulers and Magistrates.  Mighty sit in the Dominion of the Spirit of this world: and they that fear God sit in the Dominion of the Divine Power and Wisdom: The Dominion of this world, taketh its End with the Dying of the Body; and the Dominion in the Spirit of God, continueth standing Eternally.  
21. It is a very lamentable thing, that Man runneth so eagerly after that, which would run after Man, if he were righteous and honest: he runneth after cares and sorrows, and they run after him, he is as if he were continually Mad; he maketh disquiet to himself, if he would be contented, he should have rest and quiet enough. He putteth an 
q Or, Canker.  eating Worm into his heart that plagueth and tormenteth him, and causeth an Evil Conscience that gnaweth him, and he is a mere fool with all this: for he leaveth his goods to others, and taketh the gnawing Worm in the Evil Conscience with him from this world, and that which plagueth him Eternally, that he holdeth for his Treasure. There cannot be a greater folly found under the Sun; then that Man, who is the Noblest and Rationallest Creature in this world, should in Covetousness be the Greatest fool of all, to hunt and press so eagerly after that which he hath no need of; for every one hath his sufficient portion given him from the Spirit of th●s world, if he would but be contented therewith.  
22. Thus one Man is a Devil to another, and tormenteth one another, and all the business is but about a hand full of Earth, or for a Stone, of which the Earth hath enough; And must not that needs be a Wonder indeed? Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man? As the Book of the Revelation witnesseth; where one Seal of Anger hath been opened after another, and men are become the servants and Ministers of wrath: they have wilfully entered upon it with their Blood and 
r Or, Estate.  Goods, and thought they did God good service in it.  
23. O Blind Man! how art thou captivated in the Anger? what dost thou, or where art thou? why dost thou suffer the Devil to befool thee? Heaven and Earth is wholly thine, God will give it thee all: He hath given thee all; thou hast a Natural Right and propriety in it; the Sun and the Stars are thine, thou art Lord of all, let now thy foolish will go: why dost thou give thyself up into Covetousness and haughtiness? Doth not the kingdom of God Consist in Love and Humility.  
24. Or dost thou suppose it is so good to dwell in the wrath? Behold when the light of thy Eyes doth cease, than thou goest into Darkness, and takest thy folly, to which thou hast here addicted thyself, along with thee: Is then the Darkness better than the Eternal Light? Ask the Night whether it be better than the Day? or dost thou suppose that we are mad that we thus speak? we speak what we see, and testify what we know, and thou art blind.  
25. Thus art thou blinded by the Babylonish Whore, which the Covetous-Devill brought forth, when Men were secure and careless, when they loathed the Word and Spirit of God, as the Revelation of John testifieth, saying; I will come and take away thy Candlestick from thee: And Paul saith; God shall suffer powerful Errors to fall among them, that they shall believe the Spirit of Lying, which speaketh Lies in Hypocrisy and deceit; [So that] they will stick 
s Cleave or hang to Devils.  close to the Devils. But in the Last Time (saith the Prophet David) shall the word of the Lord spring up like grass upon the Earth: open the Gates in the World wide, and set open the Doors, that the Lord may enter in; Who is the Lord? he is the Champion in the battle; all swords and spears shall be turned into plowshares and sickles, (saith the Prophet of God) and it shall be done: whosoever shall call on the Name of the Lord shall be saved.  
26. Therefore it is Good to trust in God, and though the Earthly Body should always lie in Dung; it is but for a little while, and none know what hour his Time in this world is out, and then followeth the Judgement according to his life: Therefore desist from Covetousness, it is the Eternal Root of all Evil, and of all Folly. A Covetous Man is the Greatest Fool on Earth, for he devoureth himself, and causeth disquietness to himself, and so bringeth Evil upon himself by it: He knoweth not what Man it will be, who shall possess his Covetousness; and many times it is shamefully consumed in Whoring: That wherewith one hath destroyed his soul, with the same another is frolic in another foolery: for it must all come to its Effect. But he that trusteth in God hath continually enough: whatsoever he hath he is contented with it, and so he is much richer than the foolish covetous [person] who oppresseth the miserable for Money, which cannot prolong his life from Death, nor preserve him from Hell.  
27. The Honest and virtuous gathereth treasure in Heaven, he getteth a New Body, wherein there is neither hunger nor thirst, nor frost nor heat, and he hath rest in his Conscience, and will Eternally rejoice in his Treasure: And the Covetous Fool gathereth an Earthly Treasure, which he must leave to others, and an Evil Conscience, and a Treasure in the Abyss, which will gnaw and eat him Eternally.  
28. God's Blessing never leaveth any that sincerely trust in God, and letteth that go which will not stay: God hath Wonderful ways, wherewith he feedeth and nourisheth his children; as Daniel in the Lion's Den, and Elijah under the Juniper-Tree: and the Widow of Sarepta in the Famine. He that trusteth in God, hath built sure in Heaven and on Earth.   

The Eighteenth Chapter.  
Of Death, and of Dying. How Man is when he Dyeth; and how it is with him in Death. A Great Gate of Wonders.  
1. I Know that Reason will say: thou hast never 
a Or, undergone it.  tried it, and thou art yet in this world in the outward Life, how then canst thou know this? Indeed Dear Reason, according to my outward Man I must say so too, and I say the Truth as to the outward Man.  
2. But seeing we can Live both in God and in this world together; and seeing the soul, if it will know God, must with Christ press into God through a Narrow streite Gate, through Death and Hell; therefore we have power to write of the way, and will set it down for a Memorial, since we are yet in this world: For God is wonderful, who 
b Or, determineth.  judgeth in a thing, and yet the Judgement is not executed in the thing at the instant: and so though we are in the Earthly Life, we shall yet speak of the Life in Death, which we well know [and understand].  
3. For there is no knowledge incomprehensible to the Matrix of Nature, if the Spirit ride upon its wings it goeth through the Three Principles, and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell? who can hinder it? And may not a soul thus behold the wonders of God? especially when this is the Time, wherein all Wonders shall be revealed [or made manifest].  
4. We speak not of ourselves alone: The 
c The Star of the sixth Seal.  star is appeared which hath broken the Seal: why dost thou long stand gazing? Observe it, the Time is come, there is no preventing of it more.  
5. All that hath a beginning, hath an end, that which is included in Time, goeth with Time again into the Ether: If we had lived in this world without necessity, and without Death, in a Pure Body without spot or blemish, yet the outward Kingdom at the end should have departed from us, and so we should have remained in the Heavenly Substantiality, after the manner of Enoch and Eliah, as also Moses, yet Moses entered through death into the paradisical Life: But Enoch and Eliah were taken up without Dying; and there the outward Dominion with the spirit of this world, was taken from them without Dying: which will also be done at the Last Trumpet; upon which will follow an Eternal Life, and an Eternal Death.  
6. The true Man in the heavenly Image, hath no Time; his Time is like a Round Crown, or a whole Rainbow, which hath no beginning nor no End: for, the Image which is the similitude of God, hath neither beginning nor Number: it hath stood from Eternity in the Wisdom of God as a Virgin without 
d Or, Generating.  bringing forth, or without willing; for God's willing was the willing in her; she hath 
e Or, Shone forth.  appeared in the Holy Ghost with all the Wonders which we have brought to Essence and Light in this world.  
7. But she was without Body, without Substance, without Essences, the Essences were out of the Eternal Centre in her made stirring with their Creation, as in Three Mothers, according to the Three Principles: That God would be manifested in all the Three Principles, was the Creation: and that the Dominion of the Image, did not continue in its 
f Or, Ordinarce.  Order and Appointment, was the Death, in that the Middle gave itself into the outward, and the outward into the Middle, which is not the 
g Order or Law.  Ordinance of the Eternity: and therefore there happened a Breaking: for the outward, in the Middle hath a Beginning, and a Number, and therefore it goeth to the End, and must break itself off from the Middle again, and this the Longing Desire hath done, it hath set the Middle, (wherein there is an Erernall Life) outward, and let in the outward into the Middle.  
8. Thus the Life consisteth in three Parts; as first, the Inward, which is God's Eternal hidden Mystery in the fire, from whence the Life existeth; and secondly, the Middle, which hath stood from Eternity as an Image or similitude of God in the Wonders of God without substance, in which Gods desire was to see himself in an Image; and just as a Man seethe himself in a Glass, so was this also: And so thirdly, this Image in the Creation hath again got a Glass to see itself in, which was the Spiritus Majoris Mundi, the Spirit of the Great World, viz. the outward Principle, which is also a figure of the Eternal [Principle].  
9 And on this [outward] figure the Image hath so gazed, that it hath Imagined and received in the outward Image, which must now break off again: but seeing it is bound with its Bond to the Eternal Centre of Nature, therefore it happeneth to be very painful to break off, as to that bond; for there one Life is broken off  
10. And when the Air ceaseth, than the fire must be smothered, and go into its Ether, and that is Death: for the outward Principle and the Inward break off one from another; for the outward hath a beginning, and the Inward not; and therefore the outward must break off.  
11. The outward consisteth only in the Sun's Tincture, and its Dominion are the Planets and Stars, who always drive on their Dominion to the Limit [or Period of their course] for Every Planet hath its Limit in that place it stood in at the Creation, and that is its Period, and its seculum, or course: and when it cometh to that place or point, than all whatsoever it was wholly Lord over, breaketh: for it beginneth a new course or seculum.  
12. But you must understand it aright [thus], Every one [of the Planets] hath not the Tincture of Life; Saturn, Mars, and Jupiter have the Great Life; Saturn separateth whatsoever he getteth in his Limit, he doth it not [actually], but he leaveth the Life, and then it hath no Leader, but breaketh of itself, and so it is with the other [Planets]. But its limit or period must reach to the 
h Or, Zodiac of the twelve signs.  Crown of th' Stars, in that sign and Point which the Planet hath its limit and period in.  
13. And therefore many a young child even in its Mother's womb is old enough for Death, for its 
l The Lord of its Ascendent.  Lord is at his Period, and leaveth its child; and the cause why we cannot [easily] search out our End is, that we do not properly and exactly know the Limit of our 
k Note the Calculation of Nativities.  Leader: for we must know its Number or Period, & the Number or Period of the sign, if we will hit the point of our Limit or End.  
14. Behold now in what Danger we are according to the outward Life, neither are we at home in this Life, and yet we are quickened and awakened through the outward Life, and so a soul comes to be Generated; though indeed the outward life cannot generate a soul; 
l Note.  for the seed is sown with [or in] all the Three Principles, and there are Three Mothers, each of which hatcheth its Chicken.  
15. This Might was given to Man; though indeed the Image of God did not stand thus: For Adam, before his Eve [was made], was a chaste Virgin, not Man nor Woman: he had both the Tinctures, that in the Fire, and that in the Spirit of Meekness, and could of himself have brought forth after a heavenly manner, without dividing or rending of himself, if he had stood out the Trial; and then one Man had been generated from another, after that manner as Adam in his Virginlike manner was Man, and the Image of God.  
16. For that which is out of the Eternal, hath also an Eternal manner of Generating, its substance must go wholly out of the Eternal, else it subsisteth not in Eternity. But having no Tongue to 
m Or, to Express.  bring to Light how one is in Death, when he is Dead, though indeed we understand it: therefore we must show it in similitudes.  
17. A Dead Man hath no breath, neither hath he any fire in his body: the Body hath no feeling, for it breaketh [or corrupteth] altogether: its Essences go into the Earth: its Elementary Spirit, viz. the Air, goeth into the Air, and vanisheth in a vapour; the water and blood is received by the water and Earth, and then there remaineth nothing of the outward Man; he is quite gone, for he hath beginning and End, all his Essences are gone.  
18. Understand us after this manner: as the Image stood in a form from Eternity, and yet it had no certain form, but was a Wonder, like one that Dreameth of a sight or Image, and so it hath been foreseen in the Wisdom of God, with all wonders.  
19 Also observe this; when God the Father once moved himself to the Creation, than he awakened (in the Image,) Essences, which stood hidden in the Centre of Nature; and these Essences art out of the Eternal Liberty, they should work their wonders in or according to the will of God; they should frame no other will, for that which they should do and open, should stand Eternally: for it was out of the Eternal; and should work in the fragile or corruptible, and bring its similitudes into the Wonders.  
20. For the fragile or corruptible hath in the inward an Eternal Mother; and seeing now that the Eternal Image hath let the Corruptible into its will; therefore hath the Root of the Corruptible (which is also Eternal) wrought in the Image, and put its Wonders therein, 
* ● Note.  which continue now standing Eternally as a figure, seeing they are generated out of the Eternal: and so they stand in the Will in the Desire of the soul when it is departed from the Body.  
21. And though it happen, that the Will (in the time of this Life, viz. in the time of the Body) do go forth out of falsehood and wickedness, yet the Will [purpose and 
n The representation of the Thought.  intention] remaineth as a figure, which followeth the will as a shadow, for it is generated out of the Eternal, the soul, in its Eternal Essences hath made that; for the soul worketh by its will in the Centre, and the Starry Spirit worketh in the Body, in the flesh and blood, and hangeth on to the soul, and maketh the soul to long and lust; that it also may do as the Starry Spirit doth.  
22. 
o Note.  And so now what the soul doth, it doth in its Principle in the Eternal, and all that followeth the soul in the deceasing of the Body; only in the time of the Body, it hath ability to draw its will out from it: and when the will is renewed, then also the 
p Or, subject matter.  substance, which the will hath made in the Centre, is renewed: and though it had been Evil, yet it becometh Good, and so standeth in the Centre, to the [manifestation of] Gods works of Wonder.  
23. Thus also we give you to consider; how the Condition of the wicked soul is, which thus in Covetousness, haughtiness, in Tyranny, and mere falsehood and wickedness, departeth from the Body, when all that, sticketh still in the will of the soul unconverted from it, in those very works the soul must Eternally 
q Or, swelter.  swim, for that is its substance which it hath here made [to itself], neither doth it desire any other: And though it offer to hate it, and seek in the Centre for abstinence [to avoid it] yet it awakeneth but the fire-Roote thereby, which kindleth and increaseth this substance; for the Meekness [viz. the Water of Eternal Life] is not in its will, whereby it might quench the fire, and turn itself from the Evil into the will of God: and though it seek for that, yet there is no finding of it.  
24. Then cometh sorrow and lamentation upon it, and kindleth the Evil substance many hundred times more, so that the soul desireth to cast itself down headlong, and yet falleth continually deeper into the Centre of the Abyss.  
25. It is with that soul as with one that Dreameth, that he is in great torment and Anguish, and seeketh help every where, and yet cannot find it, and so in the End despaireth and giveth himself over to the Driver [or Tormentor] when he seethe no remedy, to do what he will with him: And this the poor soul falleth into the Devil's Arms, and neither dare nor can go any further: but what he doth, that it must do also.  
26. It must be God's Enemy, and, in highmindedness, in its falsehood and wickedness which it committed here, fly out in the Fire above the Princely Thrones of Angels: and that is its recreation in its foolish sport; and being it hath constantly, (here on Earth in the Body), made itself a fool, there also it remaineth to be a fool and a Juggler.  
27. For Every Damned soul, goeth forth (in its here practised false wicked Matters) in the Anger of God, as a Stout, Proud Devil; that which it hath here acted, that it doth there also; for that very Matter of Folly, is its 
r Note here the Treasure of the soul.  Treasure, and therein is its Will also, and its Heart, as Christ saith.  
28. But those souls which at the End narrowly escape the Devil, and but then first enter into the will of God, when the Body is deceasing; they are as one that is escaped from a fight, for they are quite Naked, and have little of the Body of the Heavenly Substantiality; and they are very humble, and love to lie down in Rest, and so in the stillness wait for the Last Judgement, hoping, with the Clarification [Transfiguration or Renovation] of the Heavens to have Joy with all the souls: and although they have Joy with them, yet they see their substance under them, and are very humble in the Majesty: for their dwelling and delight is only Paradise, viz. in the one Element, but not Majesty, for the Clarification or Glory is different, all according as the holiness and Love is.  
29. But the Zealous souls in the Wonders of God, which here under the Cross, wrought the Wonders of God in Obedience to his will, which are mighty in the Power of God, which have put on the Body of God, that is, Christ's Body, and walked therein in Righteousness and Truth, all their 
s Works, Matters, or Essences.  Do also follow them in their strong Will and Desire; and they have unspeakable Joy in the Love and 
t Barmhertzigkeit.  mercifulness of God.  
30. For the meek Love of God embraceth them continually: all the Wonders of God are their food; and they are continually in such Glory, Power, Might, Majesty, and Wonder, as no Tongue can Express; for they are Gods Children, God's Wonder, God's Power and virtue, God's strength, God's honour and glory; they are his Praise, they sing his song of Praise or hallelujah in Paradise, in the Element, and in the Centre of Nature; there is no awakening of the Wrath [there] in Eternity: but Every Spirit in Nature is a Love-desire: they there know no Devil, Anger, nor Hell; there is Eternal Perfection: whatsoever the will desireth, that is there, and all in Power.  
31. It is written: The kingdom of God consisteth in Power, and not in the Earthly 
u Matter or Thing.  substance, for this Earthly substance is not from Eternity, therefore also it will not be to Eternity: If you will conceive of the Heavenly Substance, you must have a care that you bring a heavenly Mind to it, and then the Spirit of God will well show the Heavenly Substance; it is much easier for the Enlightened to conceive of the Heavenly Substance, then of the Earthly; Let not the Reader Imagine the thing so difficult.  
32. But in the Thoughts of his own Reason, he cannot reach to it; let him leave off, for thereby he attaineth only a Glimpse, even as Antichrist hath but a Glimpse of the Word of God, and of the Doctrine of Christ, and yet strongly supposeth that he hath apprehended the Word; but it is a mere foppery, their Crying and Roaring is mere Juggling.  
33. If you have not the right hammer, you cannot strike the Clock that awakeneth the poor captive soul, Heaven and Earth and Every thing lieth in Man, you need but to use the right Hammer, if you will strike his Clock and awaken him out of his sleep: your Crying aloud will not do it, you will not be able to beat the Divine sound into him, if you yourself have it not: But those that have the right Hammer, they awaken him indeed; therefore all Teachers without God's Hammer, are but Jugglers, Hammers for the Belly, Hammers for the Ear, and no Hammers for the soul.  
34. The soul dwelleth not in the outward Spirit; Indeed the Outward Spirit hath insinuated itself as an 
y Germanice Schalk.  Evil Companion into the soul, but hath not the Principle in it, wherein the soul dwelleth, but is only a cover and hindrance to it.  
35. And so also the Antichrist is but a hindrance to the poor soul; for if the poor soul were not so fast tied and bound to the Crying, which only filleth people's Ears in Sermons, it would enter into itself, and seek itself, it would endeavour after amendment and abstinence from sin; but now it supposeth that to be Holiness which entereth in at the Ear, and yet many times there is nothing but dross, filth, and reproach against Love and Concord in it.  
36. What shall a Man say? Is not all quite blindfolded and full of Hypocrisy: every one endeavoureth after nothing but for the Belly; Both the Shepherd, and the Sheep, the Superior [or Magistrate] and the Inferior [or Subject,]: the Spirit of God is very scarce and rare among them, and though they boast much of it, yet it is but a show of holiness and hypocrisy, where the heart knoweth little of the Spirit of God, it is a mere notional Conjectural knowledge and 
z Or, Thing or confused Hotchpotch.  matter without spirit.  
37. O thou worthy Christianity, behold thyself, O Europe, Asia, and Africa, open thy Eyes and look upon thyself, do but 
a Or, Examine.  seek thyself. Let every one seek himself, or else it will not be well with them: There is a strong Bow bend: fall into the Arms of the Archer, and be converted, and find thyself, or else thou wilt be shot away [as an arrow out of a Bow]. Be not rocked asleep by children, but rise and walk upon thy own fear, it is high Time, the sleep is at an End, the Angel hath sounded his Trumpet, do not draw back, consider what the Revelation of Jesus Christ saith, That those which hang to the Whore of Babel, that is, to the Confusion] will go along with her into the Lake which burneth with fire and brimstone: [viz. the Lake of God's Anger, which burneth with Judgement, Famine, and Pestilence, which will sweep the whole Earth].  
38. For the Whore will not be converted, she must 
b What measure she hath meted to others shall be meted to her.  drink of the Dregs of that Cup which she hath filled: therefore let every one himself, open his own Eyes, for God is Great, who will Judge her, she will continue and go on in her sins, and at length Despair; she cryeth Mordio [Murder, Murder,] and yet none hurteth her, but it is her own Evil that plagueth and tormenteth her, viz. the Hypocrisy, supposed Holiness, high-minde and Covetousness; she hath Wolves that by't and tear her, yet they are but Wolves, that do so, and are none of the sheep.  
39 Therefore it is necessary to awake, not in much searching after Opinions and fooleries, but in seeking thyself: for much searching without Conversion from Evil is mere deceit, and seduction from this way: And though thou shouldst Read this a thousand Times without Conversion of thy will, thou wouldst undestand as much of it as the Ass doth of the 
c Psalter.  Psalm Book: and Just thus it is with the Belly-Priests, the Antichrist.  
40. Do you suppose it a slight matter, to set an Ass upon a kingly Throne? How then shall the Belly-Asse stand before God, who setteth himself with an Ass' Heart, in the Throne of Christ, which is the dwelling place of the Holy Ghost, only for Gain, honour, and Esteem sake, and is merely a teller of Stories, or Relator of a History, without any knowledge; and besides is full of blasphemy and wickedness: Or dost thou suppose thou art fit enough to fit in the Throne of Christ, when thou hast studied some Arts and foreign Languages? Dear Sir consider! Look upon God's choice, upon Abraham and the Patriarcks, also upon Moses and the Shepherds, also upon the Prophets and Apostles, and thou wilt soon see, whom God chooseth, and whether he chooseth Art or Spirit.  
41. Therefore be warned, let every one consider his state and condition he is in; He that worketh worketh the Wonders of God, and goeth in simplicity with his will into God's will, and hangeth as a child to God: he hath but two ways to go, one in his work wherewith he may sustain his belly, the other in the will of God, and so putteth his trust in God, let him make and do with him what he will: and wheresoever he is, or whatsoever he is going about, he saith, Lord it is my Employment, or Calling, thy will be done, give me what is good for me; and such go on very rightly in God's works of Wonder.  
42. But he that is chosen by Nature to be a Ruler, Governor, or 
d Or, Captain.  Leader, Especially in a Spiritual State and Condition, he ought well to have a care of his Do, that he do not go without his Weapons, or Armour; for he Leadeth the flock of Christ; He is a 
e Or, Pastor.  Shepherd, the Wolf is continually about him.  
43. If he be watchful, and doth consider that he hath Christ's sheep under his keeping, and feedeth them aright as a faithful Shepherd: then the Shepherd's Crook shall be a Great Glory to him in the Eternity: But if he seek only the Wool, viz. his own honour and Esteem, might, power, and Authority, Pomp, State, Glory, and voluptuousness, and spendeth or consumeth the sheep's Pasture, and doth not give them food and drink, but is a lazy sleeper, snoring in fleshly Lust and pleasure, while one sheep is going astray here, another there, being scattered and liable to be devoured by Wolves, who will not go in by the Door of the sheepfold, but climb up on the out side, and only contrive how they may by cunning, suttlety, and crafty tricks, steal away their food, and 
f Or, fleece them.  shear off their wool: All such are of the Number of Wolves, and have not the Shepherd's Crook of Christ; but they have and use the Devil's Shears: and must hereafter howl with the Wolves Eternally.  
44. How may any call himself a Shepherd of Christ, who is not chosen to be a Shepherd by the Spirit of Christ? Or may a Wolf make a Shepherd over the Sheep? are they not 
* He that maketh & he that is made a Shepherd or Pastor.  both Wolves? or do we speak from conjecture? It is not so in the Order of Nature, for an Evil thing cannot produce a good thing out of itself, but one Evil thing generateth another.  
45. How then can one wrathful Soldier 
g Or, make him mild and gentle.  appease another furious Soldier, who fully purposeth to kill, slay, and murder? Or how wilt thou awaken the Holy Ghost in Man, seeing there is only the Spirit of this world in thy voice? That cannot be, unless it were already awakened in the Hearer, who heareth the voice of the Holy Ghost in 
h Every word that is spoken by any whatsoever they are.  all words which are spoken of the wonders [or works] of God.  
46. And if an Ass could speak, and should speak of God's Word, the Hammer of the Awakener would then strike in the soul which is in God: Whosoever is of God heareth God's Word, saith Christ: ye therefore hear not, because ye are not of God: but of the Devil, and of the spirit of this world.  
47. In some there is no Word or Spirit of God at all to be awakened; for the Wrathful Matrix hath captivated them; which is plain and manifest in some to whom Christ himself spoke: he had the Hammer indeed, but his Spirit entereth not into the malicious obstinate soul, but into those, who would feign be virtuous, honest, and godly, if they could: And when once the Hammer thus awakeneth the Spirit of the soul, that the soul turneth and casteth itself into God, than it can.  
48. The 
i The Old Adam.  Old Man should not have the Dominion, but the Spirit of God should have it; else there is no ability, but a keeping back by the Wrath; For there is a Twofold Longing or seeking in the soul: one is the fires greedy covetous fierce Longing, which always seeketh after Earthly Matters; and the other is from the Spirit which is brought forth out of the Fire, wherein the right Life of the soul in the Image of God, is understood, that is God's Longing, which seeketh the Kingdom of Heaven.  
49. And so when the right Hammer (viz. the Spirit of God) striketh in it, then that Longing is so strong, that it overcometh the Fire-source and Longing, and maketh it meek, so that it desireth the Longing of Love, viz. the Longing of the soul's Spirit; and there is good to be done; such a soul is easy to be awakened, so as to subdue the outward Dominion, especially when the Hammer of the holy Ghost soundeth through the Ears into the Heart, than the Tincture of the soul receiveth it instantly: and there it goeth forth through the whole soul, through both the Long, for it casteth itself into one will: for two wills do not subsist in Eternity, there must be but one; one of them must be impotent or unmighty, and the other Omnipotent, or Almighty, or else there is disunion, or no agreement.  
50. For that is the right [or true property] of Eternity, and of the Eternal subsistence, to have but one only will: if it had two, one would break or destroy the other, and so there would be strife: Indeed the Eternity consisteth in many Powers and Wonders, but its Life is merely and only the Love, out of which goeth forth Light and Majesty: All Creatures in Heaven have but one will, and that is inclined into the Heart of God, and goeth into God's Spirit, even into the Centre of Multiplicity in the springing and blossoming, but God's Spirit is the Life in Every thing.  
51. The Centre of Nature affordeth the substance, and the Majesty affordeth power; and the Holy Ghost is the bringer forth: He hath the Predominancy: and it hath been so from Eternity, but in an Invisible substance 
k Or, to.  before the Creatures: There is nothing New in Heaven, that was not before, but only that the substance is become palpable and comprehensible; God himself hath shown forth himself in Similitudes and Images, else all had been but merely and only God: The Devil is Gods; he is his wrath or fierceness in the most inward Centre, which is also the most outward, for his kingdom is the Darkness in Nature, as is before mentioned.  
52. Therefore Man should have a care of himself, and endeavour to propagate or put forth himself, for he is a root in the soil of God, and hath gotten the Spirit of understanding: he must 
l Bring forth or regenerate himself.  bring forth fruit out of the Spirit of the soul, in the power of the Holy Ghost; not according to the form and manner of Darkness, but out of the Power of the Light: for whatsoever groweth out of the power of the Light, that, belongeth to God's Table; and whatsoever groweth out from Darkness, which remaineth a fruit in Darkness, belongeth to the Darkness in the Abyss in the Wrathful Matrix [or in the fierce Genetrix].  
53. After this [Life] time there is no recalling; for as an herb is sprung up and grown, so it remaineth, and so it relisheth, and is afterwards desired for food only of those that are of the same Essences [or quality]: but those that have not the same Essences, desire it not for food, neither do they gather it into their Barns,  
54. Therefore let every soul try and examine itself, and consider what kind of fruit it is: it is good converting while we are here in this Life, and to prune off [the Evil] Branch, and to send forth a better from its root: but when the Great Reaper cometh, he cutteth off all, one and other, and then the weeds and evil branches are bound in Bundles, and cast into the fire; but the good herbs are set upon God's Table.  
55. We have very faithfully opened this according to our Gifts, and whosoever is hungry let them eat, and whosoever thirsteth let them drink; they may have it without money: that our Joy in God may be full, and that we also may have to eat in the 
m The world to come.  other world. Hallelujah Amen.   
The End of the Book of the Threefold Life.   

An Alphabetical Table of the Material Contents of the several Verses of this Book of the Threefold Life of Man.  

Abyss. 

Chap. 5. WHerein the Abyss of the Anger of God consisteth. Verse. 109  
Chap. 5. Admonition to the Seekers that suppose the Abyss where the Devils dwell, to be a fare off. Verse. 111  
Chap. 5. The Abyss upon which the Four Elements stand, is the Anger of God, and the Habitation of the Devil. Verse. 141  
Chap. 6. The Abyss of Hell is in this world. Verse. 67  
Chap. 9 How the Abyss mixeth its wonders among the wonders of God. Verse. 11  
Chap. 14. Whence the Great Covetousness (which is the first Root of the Abyss) ariseth, which affordeth nothing to any willingly. Verse. 32  
Chap. 14. Of the enviousness in the Word of the soul, the second root of the Abyss, from whence liars and slanderers arise: the Author lamenteth the Great Misery. Verse. 33  
Chap. 14. The Third Root of the Abyss which is the seat of the Devil, viz. the Anguish: of the wonderful working of the Devil in this property. Verse. 34  
Chap. 14. The working of the Devil in the Fourth Root or form of the Abyss, viz. the Flash, the springing up of the Light in the understanding. Verse. 35    
Adam. 

Chap. 5. How Adam was in Paradise before his sleep. Verse. 135  
Chap. 5. How Adam is become Bestial and Earthly. Verse. 136  
Chap. 5. Out of what Adam is Created. Verse. 137  
Chap. 5. How Adam would be like God, and how Eve was misled. Verse. 138  
Chap. 5. How Adam was Created in the beginning. Verse. 144  
Chap. 5. How Adam should have remained for ever. Verse. 145  
Chap. 6. Out of what it was that God spoke to Adam. Verse. 1  
Chap. 6. A Lamentation that Adam and his Generation hath not continued to be children of God in Paradise. Verse. 14  
Chap. 6. How the perished soul of Adam was again set in the Eternal Humanity. Verse. 85  
Chap. 6. The Fall of Adam is likened to the quenching of Iron. Verse. 90  
Chap. 6. The Deity was not Extinguished in the Fall of Adam: the Condition of Adam if his will had continued in God. Verse. 91  
Chap. 6. How Adam was captivated by the world, by Death, by the Devil, and Hell. Verse. 92  
Chap. 6. What the Fall of Adam was. Verse. 93  
Chap. 6. How the poor soul of Adam was ashamed: and what his clothing was before the Fall. Verse. 94  
Chap. 7. From Adam to Christ the Tree of Pearl grew hidden under the veil of Moses. Verse. 12  
Chap. 7. The Power and Condition of Adam before his Fall. Verse. 26, 27  
Chap. 7. The will of Adam before his Fall was in God, and God in him, and He in Paradise. Verse. 28  
Chap. 7. Why the Commandment not to Eat of the Forbidden fruit came: also how long Adam was in Paradise before he fell asleep. Verse. 29  
Chap. 7. How Adam in his sleep became Male or Man, and so Eve was form into a Woman. Verse. 30  
Chap. 7. The miserable condition of Adam after the Fall, and of ours also. Verse. 31  
Chap. 7. How we are shut up in the Anger with Adam. Verse. 43  
Chap. 8. Adam was in Paradise in the Divine Body, and now he is between Heaven and Hell. Verse. 9  
Chap. 11. Reason should open both Eyes: The Creation of Adam Explained: also the Cause why God did not at first create Adam an Angel. Verse. 11  
Chap. 12. A speech to all that are proceeded from Adam. Verse. 12  
Chap. 18. How Adam was before his Eve. Verse. 15    
Air. 

Chap. 7. Of the Instability and wrestling of the Air. Verse. 76  
Chap. 7. Of the Spirit of the Air in the Creatures, and its transitoriness. Verse. 78    
Allmighty. All, All things, almightiness. 

Chap. 3. Men should search their own Property, All is full of God. Verse. 33  
Chap. 3. Men must be scorned: also how All may be found that is desired. Verse. 36  
Chap. 4. All consisteth in the Will; the Will carrieth and leadeth us. Verse. 6  
Chap. 4. The Essence of All Essences, is a continual hunger and satiating: Also how All changeth, and yet remaineth still. Verse. 7  
Chap. 4. Whence All that is come to be hath proceeded; also where Time began. Verse. 25  
Chap. 9 How All is become substantial. Verse. 45  
Chap. 15. All shall be tried in the Fire. Verse. 13  
Chap. 5. Why All things are come to a coporeall substance. Verse. 123  
Chap. 17. God hath given All to us. Verse. 23  
Chap. 10. How in the will of God we are able to do All things. Verse. 32  
Chap. 2. How God is Almighty. Verse. 26  
Chap. 4. Nature consisteth of Endless Forms: no number is found in the almightiness. Verse. 9    
Amen. 

Chap. 16. How in the Amen is understood the seeking of the Eternal Nature. Verse. 95  
Chap. 16. How the whole Alphabet proceedeth out of ●he A: Also of the syllable men: If God were not become Man we could not attain him. Verse. 96    
Angels. 

Chap. 14. How the Angels often assist the virtuous, in necessity. Verse. 58  
Chap. 14. How the Angels often deliver Christians. Verse. 57  
Chap. 14. What the Condition of the Holy Angels is. Verse. 61  
Chap. 14. What condition they are of that want the Assistance and society of Angels. Verse. 62.  
Chap. 14. The Angels accept of no honour nor worship from us. Verse. 63  
Chap. 14. The Angels strive with the Devils about the soul of Man. Verse. 67    
Anger. 

Chap. 3. The Anger of God is not a thing without God, neither is it the mere Deity. Verse. 19    
Anguish. 

Chap. 2. What the Desire of the Anguish is. Verse. 30  
Chap. 3. That which maketh Anguish in the dark Centre, maketh Joy in the Light. Verse. 15    
Antichrist. Antichristian. 

Chap. 6. The Spirit which hath Blinded us in the Antichrist. Verse. 11  
Chap. 6. How Antichrist rideth over Heaven, Earth, and God. Verse. 13  
Chap. 11. Hear the proud covetous Antichrist is told where its poor soul shall remain. Verse. 48  
Chap. 11. Of the very Antichrist: his Mysticallnesse: every Man carrieth him in his heart. Verse. 52  
Chap. 11. The Antichrist hurteth not the Ignorant: God will manifest him, and he shall lose his sting in the children of God. Verse. 53  
Chap. 11. The Antichrist is a cause of the falling away of the Asians, Assyrians, Egyptians, Moors, Grecians, and Africans: the Indians are better than the Antichrist. Verse. 90  
Chap. 11. They that will slay the Antichrist are the very Beast whereupon he rideth: also what Contention Effecteth. Verse. 94  
Chap. 11. How the Antichrist Pronounceth People happy for Money. Verse. 97  
Chap. 11. A speech to Antichrist concerning the business between Peter and Ananias. Verse. 99  
Chap. 11. It were often better not to be Hearers of the Lies of Antichrist. Verse. 101  
Chap. 11. Antichrist is borne of Lies: also where he feedeth his sheep. Verse. 102  
Chap. 11. How Antichrist is to be slain and pulled down. Verse. 106  
Chap. 12. How by the business of Cain and Abel, Antichrist may be discerned. Verse. 17  
Chap. 12. A speech to the Antichrist concerning his leading people astray. Verse. 29  
Chap. 12. Who are the Bears and Wolves of Antichrist: also when the Mystery of the Kingdom of God shall be manifest. Verse. 30  
Chap. 12. Advice to Princes: Antichrist sticketh in all Covetousness. Verse. 32  
Chap. 12. The Marks of the Last Antichrist: admonition to the Children of God. Verse. 34  
Chap. 6. How the Antichristian spirit shall be rightly shown to us. Verse. 12    
Art. 

Chap. 3. How Men bind true understanding to Art and study. Verse. 83  
Chap. 4. Without the Will of God all that is done in Natural Art is but a Graven Image. Verse. 46  
Chap. 7. Art, Eloquence, and an University avail nothing. Verse. 5    
Asia. 

Chap. 12. Why Asia, Africa, and Greece, are to be accounted happy. Verse. 25    
Author. 

Chap. 1. Who those are that can understand the Author. Verse. 22  
Chap. 1. The End of the Authors writing. Verse. 41  
Chap. 1. The Author will show what we are in body and soul; also what God, Heaven, and Hell are: and saith we are blinder than the Heathen. Verse. 44  
Chap. 2. The Author speaketh of his knowledge. Verse. 18  
Chap. 2. The Deity subject to no Alteration. The Author speaketh but in Part. Verse. 66  
Chap. 3. The Author will show that which hath been hidden since the Fall of Adam. Verse. 6  
Chap. 3. Advice to the Children of Christ. The Author doth not forbid going to the Churches of stone. Verse. 90  
Chap. 3. The Author hath not sought after the Sophisters, but the Heart of God. Verse. 92  
Chap. 4. If the Author did not see and understand, he should hold his Peace. Verse. 3  
Chap. 4. The Author writes these things down for a Memorial to himself. Verse. 4  
Chap. 5. The Author speaketh as a child speaketh of its Mother. Verse. 23  
Chap. 5. To those that are not borne of God, the Author is Dumb. Verse. 25  
Chap. 5. The Author speaketh from two Languages. Verse. 26  
Chap. 5. The Author Admonisheth the Wolves to Embrace the poor A B C Scholars. Verse. 78  
Chap. 6. Why the Author hath undertaken to write this Book. Verse. 5  
Chap. 6. The Author writeth as for many. Verse. 7  
Chap. 6. The Author speaketh by Living Experience. Verse. 35  
Chap. 6. The Author speaketh what he knoweth, and must speak. Verse. 73  
Chap. 7. The Author will show the hard Prison of our blindness. Verse. 53  
Chap. 7. The Author bewaileth our Blindness. Verse. 59  
Chap. 8. The Author is clothed with Adam's skin, and also liveth in the Hope of Israel. Verse. 8  
Chap. 9 The Author speaketh what he must speak, and despiseth none. Verse. 30  
Chap. 9 The Author speaketh what he himself hath Tried. Verse. 38  
Chap. 10. The Author showeth how fare we ought to search. Verse. 29  
Chap. 11. The Author desireth not to blemish Mankind by his wonderful discovery in his writings. Verse. 30  
Chap. 13. The Author speaketh what is given to him, and known to him. Verse. 63  
Chap. 14. The Author writeth that which he hath seen with spiritual Eyes. Verse. 55  
Chap. 16. The Author hath Experimented what he mentioneth concerning the soul. Verse. 10  
Chap. 18. The Author hath Ability to write these Mysteries. Verse. 2    
Babel. 

Chap. 3. When Babel breaketh, than there is the Tabernacle of God with Men. Verse. 81  
Chap. 3. Babel reproved for Judging those that are in the Angelical world. Verse. 88  
Chap. 7. What the Poor soul in Babel must do to be Happy. Verse. 7  
Chap. 8. A wonderful description of the Fall of Babel, and the Dragon, that is, the Contentious Disputation and Tyrannical Government. Verse. 49  
Chap. 10. Vengeance denounced over Babel. Verse. 35  
Chap. 14. An Admonition to Babel. Also concerning the Eternal satisfaction or Atonement. Verse. 39    
Band. 

Chap. 1. Sourness and bitterness together are the Band that maketh itself. Verse. 29  
Chap. 1. Of the Eternal Band, out of which All things are made. Verse. 40    
Baptise. Baptizer. Baptism. 

Chap. 13. The School Rabbis will be Baptised by One that is Coming: who will Baptise with the Fire of Anger. Verse. 39  
Chap. 13. They that say the Testaments or Sacraments are but mere signs or symbols, are the Antichrist. Also how a simple Person is able to Baptise. Verse. 38  
Chap. 7. Wherefore Christ hath Instituted the Baptism for us. Verse. 50  
Chap. 13. A wonderful yet certainly true description of the Baptism of Infants. Verse. 33  
Chap. 13. Why God by Christ Instituted two Testaments or Sacraments. How the Devil's Oracles ceased at the coming of Christ. An Exposition how the Baptism is for the Ignorant and such as have not Faith yet. Verse. 36  
Chap. 13. The Holy Ghost chief manageth the Office in Baptism. Verse. 37    
Beast. Beasts. 

Chap. 3. The Spirit resembleth us to an abominable Beast, upon which he setteth the fine Spiritualty or Clergy. Verse. 61  
Chap. 3. What Beast the dainty Woman rideth upon not Christ's Ass but the Devil. Verse. 62  
Chap. 5. In the Courts of Princes the vials of Anger are poured forth, through the Instigation of the Hypocrites the Clergy: the Might of Princes is the Beast of the Whore. Verse. 66  
Chap. 6. Advice to the seeking Mind that would be rid of the Beast. Verse. 16  
Chap. 8. A Beast understandeth not its beginning, but there is another life in us. Verse. 26  
Chap. 8. We are not merely out of the Earth as a Beast is. Verse. 27  
Chap. 8. How the Flesh of Beasts which we eat sullyeth the soul. Verse. 19  
Chap. 8. We are both Men and Beasts. Verse. 25  
Chap. 8. Of the Desire which Beasts have. Verse. 28  
Chap. 9 Whence the Weeds and Evil Beasts have their Original. Verse. 12  
Chap. 9 The Evil Beasts are proceeded according to the Devil's desire. Verse. 55    
Beginning. 

Chap. 4. What the Beginning is. Verse. 21    
Birth. 

Chap. 1. How we may enter into the New-Birth. Verse. 17  
Chap. 1. No Nature is felt in the Divine Life: The soul is a Fire in the Eternal Nature: The soul is a Spirit having seven Forms, wherein Heaven and Hell consist: The Author here understandeth the Eternal Birth. Verse. 19  
Chap. 2. Of the Birth of Nature in a similitude. Verse. 27  
Chap. 2. How the Birth is; also of the Essences and of the Fire-Spirit. Verse. 71  
Chap. 3. Of the Birth of the four Forms of the Eternal Nature. Verse. 8  
Chap. 3. The Names of the second Birth or Word. Verse. 24  
Chap. 3. Without the sour Birth there would be no Nature nor life: the Life is the most delectable: the sour Birth is Eternal. Verse. 27  
Chap. 3. A thanksgiving for the New-Birth out of darkness into the Light. Verse. 59  
Chap. 4. A warning to the Mind to consider itself; for the Eternal Birth is like the Mind. Verse. 75  
Chap. 5. The Author will speak and not be silent concerning the Eternal Birth of the Heart of God. Verse. 35  
Chap. 6. How the whole Birth of the Eternal Nature is included in a small Circle or Point. Verse. 43  
Chap. 9 What the Eternal Word is, and its Birth: The End of Nature. Verse. 92    
Bishops. 

Chap. 14. How Profitable the Bishops chosen for Art sake, are to the world. Many of their Writings have as much Love to their Neighbour in them as the Devil in Hell hath. Verse. 24    
Blessed. 

Chap. 17. How the Body also is Blessed. Verse. 11    
Body. 

Chap. 5. Why the Body is like a Cross. Our Fall and Redemption. Verse. 34  
Chap. 8. How we should tame the Body, and not pamper it as a wanton Ass. Verse. 22  
Chap. 8. The Body will not readily break off its will: also it is a very unfaithful Neighbour to the soul. Verse. 24  
Chap. 9 How every Form or Creature hath figured its Body. Verse. 49  
Chap. 11. Out of what, the Body and also the Spirit of the Creatures is Created. Verse. 7  
Chap. 11. What kind of Body we have in God. Verse. 73  
Chap. 13. What Body it was that Christ gave to his Disciples. Verse. 22  
Chap. 13. Of the Heavenly Body of Christ that filleth the Angelical world, and yet the Creature [Christ] may well be seen standing Palpably. Verse. 24  
Chap. 14. How the Anger of God is received instead of the Body and blood of Christ. Verse. 18  
Chap. 17. Whence the Body is, and what it will be again. Verse. 7  
Chap. 17. The Body is a Mixed Mass or Lump of two Centres. Verse 8    
Breath. 

Chap. 11. Of the breaking in of the living Breath: Advice to the High Schools or Universities. Verse. 13    
Bridegroom. 

Chap. 16. Advice to Christendom. Of the Coming of the Bridegroom. Verse. 102    
Brightness. 

Chap. 2. Whence the Brightness Existeth. Verse. 82    
Candlesticks. 

Chap. 3. Why the Candlesticks were taken away after the Time of the Apostles. The seven Seals are the Father's Nature: and the seven Candlesticks are the sons. Verse. 42  
Chap. 3. Of the Image in the Midst of the seven Candlesticks or seven Spirits of God. Verse. 46  
Chap. 3. What we must do to behold the seven Candlesticks in ourselves. Verse. 65    
Care. 

Chap. 17. How God taketh Care for us. Verse. 2  
Chap. 17. How Man relieth upon his own Labour and care taking. Verse. 5    
Centre. 

Chap. 9 How before the Creation of the Sun the outward Centre of Nature wheeled itself thrice about. Verse. 83  
Chap. 9 The similitude of the Eternal Centre was not figured before the Creation. Verse. 94  
Chap. 9 How the Heart of God Created the seaventh Form of the Centre of Nature. Verse. 95    
Ceremonies 

Chap. 11. A Speech to the Antichristian World, with its Ceremonies: showing what it should have taught Men. Verse. 46  
Chap. 13. It is better to show the way of the Lord, then to set up Ceremonies. Verse. 43    
Children. 

Chap. 11. How Children are our Schoolmasters. Verse. 111  
Chap. 15. If our Children did not as others do, they would be the scorn of the world; some Parents allege so. Verse. 18    
Christ. Christ's. Christendom. Christian. Christians. 

Chap. 3. The Authors meaning is to be sought and found in the Life of Christ. Verse. 4  
Chap. 3. How Jesus Christ must become Man in us if we will find God. Verse. 31  
Chap. 3. What Man must do to have Christ, the Supper, the Baptism, and the Holy Ghost. Verse. 86  
Chap. 3. Men must go with Earnestness into the Temple of Christ as well as into the Churches of Stone. Verse. 91  
Chap. 5. What Body Christ giveth us to Eat: also of the One Element. Verse. 68  
Chap. 5. Why the New-Adam Christ, must hang on the Cross. Verse. 140  
Chap. 5. Why the New-Adam Christ, must go through Hell. Verse. 142  
Chap. 5. The New Adam Christ must be Tempted forty days in the Wilderness. Verse. 143  
Chap. 6. How the Innermost Court shall be given to those that know not the Name of Christ. Verse. 23  
Chap. 6. A wonderful Exposition how Christ sitteth at the Right hand of God upon the Circle of our Life. Verse. 71  
Chap. 6. How the Three Principles were manifested in the Person of Christ. Verse. 81  
Chap. 8. Of our Power in Christ to become the children of God. Verse. 17  
Chap. 8. How the Ministers or servants of the Dragon would have smothered the Resurrection of Christ. Verse. 70  
Chap. 8. How Christ is Newborn in God, and sitteth on the Rainbow. Verse. 72  
Chap. 8. How Christ did cast away nothing from him at his Resurrection but the Spirit of this world. Verse. 73  
Chap. 8. How the soul attaineth the Flesh of Christ even in this Life time. Verse. 76  
Chap. 11. The Author shutteth not up the Grace from any, but writes why Christ is borne. Verse. 31  
Chap. 11. Reason asketh how we can be in the Body of Christ. Verse. 68  
Chap. 11. Men must enter into the Temple of Christ, else they stay in Darkness. Verse. 79  
Chap. 11. How Christ warneth us, his appearing is as the Lightning. Verse. 83  
Chap. 11. Christ is the Way, the Door, and a good Shepherd. Verse. 84  
Chap. 11. It is not necessary to choose any place to find Christ in, he is every where. Christ is our Carcase to whom we fly as Eagles. Verse. 87  
Chap. 13. How Christ will be with us, and take care for us. Verse. 2  
Chap. 13. Christ gave his Disciples no Earthly Transitory thing. Verse. 13  
Chap. 13. The Apostles did not eat the outward Flesh of Christ. Verse. 14  
Chap. 13. A plain (though to Reason a high) similitude of the Eating the Body of Christ. Verse. 15  
Chap. 13. Another similitude of eating that Body of Christ which is every where. Verse. 16  
Chap. 13. Christ feedeth not the soul with Spirit, but with Body. Verse. 17  
Chap. 13. How the once received Body of Christ departeth not from us, except we ourselves like Adam spoil it. Verse. 21  
Chap. 13. How there were in the hand of Christ two Kingdoms at once. Verse. 23  
Chap. 13. How Christ standeth in the Father, as the Sun in the Elements. Verse. 29  
Chap. 14. How Christ is reproached. Verse. 17  
Chap. 14. It is no slight matter to put on the Garment of Christ. Verse. 22  
Chap. 15. The Lamentation of Christ at the disobedience of the world. Verse. 1  
Chap. 15. To whom the sufferings of Christ are profitable. Verse. 21  
Chap. 18. He that sitteth in the Throne of Christ with an Ass' Heart, is but a teller of Stories, and no Preacher. Verse. 40  
Chap. 16. What profit Christ becoming Man, is to us. Verse. 88  
Chap. 13. How Christendom hath fallen asleep by her whoredom. Verse. 61  
Chap. 13. The Author asketh whether Christendom thinketh him mad or no. Verse. 62  
Chap. 6. The vain Boasting of the Name Christian or Jew. Verse. 25  
Chap. 15. How a sincere Christian knoweth not himself. Verse. 26  
Chap. 6. The Christians say yea; in the Parable of the two sons. Verse. 27  
Chap. 6. The Christians judge and condemn that in others which they themselves do. Verse. 29  
Chap. 6. Christian's should not be Judges but Lights t● the world. Verse. 30    
Church. Churches. 

Chap. 7. He that resteth contented with mere going to Church, is as well before as after he comes there. Verse. 2  
Chap. 7. The false Magus cryeth here is the Church of Christ, but it is the Whore. Verse. 57  
Chap. 9 For whom it is best to stay from Church. Verse. 28  
Chap. 11. How one may be alone in a Wilderness, and yet in the Congregation or Church of Christ at the same time. Verse. 67  
Chap. 11. The Church of Christ is every where. A Repentant Turk is in Christ. Verse. 89  
Chap. 11. What it is the Antichrist scandalizeth the Church of Christ with. Verse. 100  
Chap. 12. The Author declareth his hearty love to the Church or Congregation of Christ. Verse. 9  
Chap. 13. When the Romish Church lost the Jewel, it became Babel. Verse. 5  
Chap. 14. How the Priest-Devill hath made the Church, and Congregation of Christ, stark blind. Verse. 23  
Chap. 9 The Devil most readily driveth the distressed soul into the stone Churches. Verse. 24  
Chap. 11. The Author would not have the stone Churches destroyed: but he showeth the Hypocrites: and showeth also the living Temple of Christ. Verse. 78    
Circle. 

Chap. 11. How each Circle in the wheel of Nature giveth its own inclination to its Creature. Verse. 3  
Chap. 11. Of the Circle between the Moon and the Earth: also of the property of the Moon and of the Earth. Verse. 4    
Clergy. 

Chap. 5. The worldly Governments have their original from the heavenly, which the spiritualty or Clergy believe not. Verse. 62  
Chap. 12. The Clergy have Theevishly dealt with the Congregation of Christ. Verse. 19  
Chap. 15. How the appearing holy Clergy have the predominancy in the world. Verse. 19  
Chap. 16. By the Elder Son in the Parable, the appearing holy Clergy are deciphered. Verse. 24    
Conceits. 

Chap. 4. All Conceits are Graven Images in the Wonders of God. Verse. 50    
Contrariety. 

Chap. 2. Whence Contrariety, Anguish, and Cold ariseth. Verse. 14    
Conversion. Convert. 

Chap. 8. Reading without Conversion is as Beneficial as a Psalter to an Ass. Verse. 39  
Chap. 8. It is good to Convert in this Life time. Verse. 54    
Corporeity. 

Chap. 4. The seaventb Form is a substantial Form, out of which Corporeity proceedeth, which consisteth also of two Forms, Light and Darkness. Verse. 12    
Corruptibility. Corruptible. Corruption. 

Chap. 18. Of the Corruptibility. Verse. 10  
Chap. 18. How that which is Corruptible hath an Eternal Mother, also wherefore the wonders shall continue Eternally. Verse. 20  
Chap. 1. Whence Corruption and Torment arise. Verse. 30    
Covenant. 

Chap. 11. Why God made his Covenant with us in Christ. Verse. 27    
Covetous. Covetousness. 

Chap. 17. The wicked Covetous Person hath his God in his Chest. Verse. 19  
Chap. 17. An admonition to departed from Covetousness. Verse. 26    
Councils. 

Chap. 11. Why the Councils are instituted: How the Antichrist glistereth in the form of Aaron. Verse. 47    
Create. Created. Creation. Creatures. 

Chap. 10. What it is to Create. Verse. 14.  
Chap. 14. Admonition to consider whence we are, and to what End we were Created. Verse. 1  
Chap. 5. The Author will rightly show the Creation to the children of God. Verse. 124  
Chap. 6. As all things were form in the Creation, so our Mouth formeth them. Verse. 2  
Chap. 6. Why the Seekers have not found the Pearl of the Creation. Verse. 17  
Chap. 7. Without the Creation of the world, the wonders of this world had not been known to the Angels. Verse. 23  
Chap. 7. How the Eternity hath moved itself to Creation. Verse. 75  
Chap. 10. The Ground of the Creation is clearly to be understood by the inward Man. Verse. 11  
Chap. 10. Of the Creation of the Fift Day: also the Creation of the Elementary spirits. Verse. 20  
Chap. 11. How God on the Fift Day created all Living Creatures. Verse. 2  
Chap. 11. The Life of the Creatures consisteth in the Matrix out of which they are Created. Verse. 9    
Cross. 

Chap. 8. What the hanging on the Cross was. Verse. 71  
Chap. 2. The several kinds of Conditions of the Damned are not only four, but infinite: they have all forms but the Light. Verse. 56  
Chap. 18. The here acted Fopperies are the Treasure of the Damned soul. Verse. 27    
Darke. Darkness. 

Chap. 1. Of the Forms in the Dark Nature: the Darkness longeth after the Light. Verse. 27  
Chap. 2. Of Darkness: according to which God is said to be a consuming Fire. Verse. 90  
Chap. 5. Out of what Darkness is Generated: also of the Father's Property. Verse. 20  
Chap. 5. How the Flash expelleth the Darkness. Verse. 38  
Chap. 6. God is not Guilty of any one's remaining in Darkness. Verse. 18    
Day. 

Chap. 17. It is asked whether the night or the Day be best. Verse. 24    
Death. 

Chap. 2. How Death trembleth at the Life. Verse. 72  
Chap. 8. What is, and is called Death. Verse. 37  
Chap. 8. There is no Death in the Eternity: also what is called the Eternal Death. Verse. 38  
Chap. 9 After the Curse Death was in all fruits, whence we eat Death. Verse. 16  
Chap. 14. How Men must go through Death and Hell of the Devils into the Merits of Christ. Verse. 14    
Deity. 

Chap. 1. The pure Deity, the Birth of the Trinity, and the Angelical world, are every where present. Verse. 48  
Chap. 2. The Author will show the Form of the Deity. Verse. 59  
Chap. 2. The Deity is subject to no alteration. Verse. 66  
Chap. 4. Without and beyond Nature the Deity is called Majesty: and in Nature it is called Father, Son, and Holy Ghost: Wonder, Counsel, Power. Verse. 86  
Chap. 16. Of the Pure Deity: also how the soul attaineth the Body of God, and becometh the child of God. Verse. 101  
Chap. 3. Of the Deliverance of the soul. Verse. 57  
Chap. 3. In what manner the soul hath Deliverance. Verse. 58    
Departeth. 

Chap. 18. How the soul is that Departeth from the Body without Conversion. Verse. 23    
Desire. 

Chap. 2. What the Desire is, and what it worketh. Verse. 11  
Chap. 2. What the impregnation of the Desire is whereby it generateth. Verse. 12  
Chap. 7. Of the Desire of the Light: and of the Desire of the Fire. Verse. 67  
Chap. 8. How the Desire maketh not itself, but is made. Verse. 52  
Chap. 8. Whence our Desire after the highest Good proceedeth, and whence it hath its sustenance. Verse. 55  
Chap. 9 The first Desire of Man, is for Power, Honour, and Glory. Verse. 19  
Chap. 9 The second Desire, is for Riches, Plenty, and Voluptuousness. Verse. 20  
Chap. 9 The third Desire, is for the Kingdom of Heaven. Verse. 21  
Chap. 9 How the Desire goeth inwards into itself too God. Verse. 69  
Chap. 10. All Lieth in the Will: the Desire assumeth where nothing is. Verse. 9  
Chap. 10. The Desire and the Will are two distinct th●ngs. Verse. 13    
Despair. 

Chap. 14. Advice not to Despair in distress. Verse. 60    
Devil. Devils. 

Chap. 5. Why the Devil is called a Prince of this world. Verse. 18  
Chap. 5. A Prince doth as readily serve the Devil, as a poor Shepherd doth: yet each of them beareth his Office for God. Verse. 65  
Chap. 8. When it is that the Devil standeth in fear. Verse. 13  
Chap. 9 The Devil and this world strive with the soul. Verse. 5  
Chap. 9 The Tricks of the Devil when the soul heareth any thing taught concerning the New Birth. Verse. 25  
Chap. 9 The Tricks of the Devil when the Teacher slandereth: and when he reproveth fully according to his Duty. Verse. 26  
Chap. 9 The Devil hath kindled the life of the Evil Beasts in himself. Also in what Forms the Devil's shape their Bodies in Hell. Verse. 56  
Chap. 10. The Devil dwelleth near us: He hateth the Light, and is the poorest Creature in the Crown. Verse. 23  
Chap. 14. Of our Misery: of the Great Assaults of Satan against Man. Also where it is that the Devil hath Power. Verse. 30  
Chap. 14. How the Devil hath gotten Power in the outward Dominion: Also how the poor soul is between two Dominions in the Deep. Verse. 49  
Chap. 14. How the soul is released from the Devil. Verse. 50  
Chap. 14. Of the seven coards of the Devil which he holdeth the soul fast withal. Verse. 51  
Chap. 14. How those must do, (to whom the Devil sets all the sins they have committed before their Eyes) that the Devil may be faint and weak. Verse. 64  
Chap. 14. How the Devil betrayeth the soul. Man is the Devils best beloved Lodging. Verse. 65  
Chap. 14. Where it is that the Devil hath power outwardly. Verse. 66  
Chap. 16. How the Devil overwhelmeth the soul terribly. Verse. 7  
Chap. 16. In what manner the Devil assaulteth the soul in its security. Verse. 16  
Chap. 17. One Man is a Devil to another. Verse. 22  
Chap. 2. How the Devils lost the Light of God, and now are in the four Forms. Verse. 48  
Chap. 2. How the Devils came into the Abyss of Hell in a Moment. Verse. 54  
Chap. 4. The Devils stand in the Wonders of God to God's Glory. Verse. 90  
Chap. 7. Why the Devils are not Transitory. Verse. 16  
Chap. 7. How the Devils are Eternal Spirits in the fierce Matrix, and are a looking Glass for Angels and Men. Verse. 17  
Chap. 7. Whence the Original of the Devils is, wherein all Corporeity doth consist. Verse. 69  
Chap. 8. How the Devils have lost the Tincture of Meekness: They have no Palpable Body. Verse. 93  
Chap. 10. Where the Devils dwell: how the world scorneth all Revelation. Verse. 22  
Chap. 11. Of the Great Mystery of the Anger, and of the Devils: also of the two Dominions in Man: also of the Totally false souls Figuration; outwardly courteous, and inwardly a Devil, and so betrayeth itself. Verse. 42    
Divines. 

Chap. 2. Physicians now understand not the Centre of Sulphur, Mercury, and Sal: nor do the Divines understand the Spirit of the Holy Scriptures. Verse. 17    
Doctrine. 

Chap. 12. Of the seed which the Antichristian Devil hath sown into the Doctrine of Christ. Verse. 16    
Do. 

Chap. 17. All our Do are acceptable to God, if they be not false or wicked. Verse. 15    
Doubt. Doubtful. Doubting. 

Chap. 7. How the soul is kept in Doubt by leaning to Opinions. Verse. 6  
Chap. 7. It is good to see with our own Eyes, others Eyes make us but Doubt. Verse. 55  
Chap. 9 It is a great sin to Doubt of the Grace of God. Verse. 55  
Chap. 11. That Men should not Doubt in Prayer: plain instruction. Verse. 56  
Chap. 11. How poor souls fall into distrust and Doubt. Verse. 98  
Chap. 17. Why the soul is Doubtful in Prayer. Verse. 3  
Chap. 4. The Mind searcheth after the most inward Ground which is here shown: also how Doubting cometh. Verse. 60  
Chap. 11. Whence Doubting in Prayer ariseth; fair Instruction. Verse. 57  
Chap. 16. In the word Erden, which signifieth Earth, lie many hidden Mysteries: Also concerning our Doubting in Prayer; and our Misery. Verse. 59  
Chap. 17. How the Devil bringeth Doubting into the soul, and maketh a severe Judge of God. Verse. 4    
Driver. 

Chap. 11. A Song concerning the Fall of the Driver, who hath set us at odds. Verse. 114    
Die. Dieth. Dying. 

Chap. 18. How a child in the Mother's womb is at first old enough to Die. Our Limit is hidden in us. Verse. 13  
Chap. 18. The Author must speak by way of similitude, how one is when he Dieth. Verse. 17  
Chap. 12. How the simple Dying Man knoweth not whither his soul shall go. Verse. 26  
Chap. 12. Where the simple Dying Man's soul remaineth: whence Purgatory is framed: where the souls of the Deceivers remain. Note it is wonderful. Verse. 27    
Earth. 

Chap. 5. Out of what the Earth, Stones, and Metals come. Verse. 98  
Chap. 6. What the Earth signifieth. Verse. 64  
Chap. 9 How the Earth springeth in its own Life. Verse. 58  
Chap. 10. Where the Devils dwell: also of the wheeling of the Globe of the Earth, and of the other Planets. Verse. 21  
Chap. 11. Of the longing of the Earth; why it wheeleth, or is wheeled about. Verse. 5  
Chap. 11. How the budding forth of the Earth springeth towards the Sun: also of the unlastingnesse of the fruits of the Earth. Verse. 6  
Chap. 11. Of the Matrix of Earth, being a Corrupted Matrix; what it was before the Fall. Verse. 8  
Chap. 12. Whence the Divisions among all people of the Earth, have arisen. Verse. 18  
Chap. 18. He that hungreth let him Eat, and he that thirsteth let him drink, without Money. Verse. 55.    
Elders. 

Chap. 5. Of the Glassy Sea before the Seats of the Elders. Verse. 10  
Chap. 9 What the seven Spirits are, (where the Son of Man standeth) and also the Four and Twenty Elders before the Throne of God. Election. Verse. 79  
Chap. 7. Whence the Election of the Children of God cometh. Verse. 35  
Chap. 7. Of the Election among the Children of Jesse. Verse. 45  
Chap. 7. The Election is not Ordained from Eternity in God. Verse. 46    
Element. Elements. 

Chap. 5. Out of what the Element of water is Created. Verse. 13  
Chap. 5. How the fruit getteth its Ornament: and how all is like a wrestling: viz. in the Pure Element. Verse. 54  
Chap. 5. How the Four Elements are in One pure Element. Verse. 118  
Chap. 5. Out of what the four Elements have proceeded. Verse. 105  
Chap. 5. How Gods Spirit drove forth the four Elements that have appeared as a peculiar Principle. Verse. 106  
Chap. 5. Why all that live in the four Elements must corrupt. Verse. 121  
Chap. 6. Whence the stirring of the Elements ariseth. Verse. 50  
Chap. 11. How Evil Men kindle the Elements: also how the Anger willeth to devour; which the Prophets foretold. Verse. 39  
Chap. 13. How the substantiality of the Earth proceedeth from the other three Elements. Verse. 26    
Employment. 

Chap. 17. Man may use what Innocent Employment he will to get his living with. Verse. 16    
Enemies. 

Chap. 12. Our worst Enemy is in our Boosom: also direction how we ought to walk. Verse. 44  
Chap. 12. How men may defend themselves against their Enemies, and not displease God. Verse. 42  
Chap. 16. How the soul is begirt with Enemies. Verse. 5    
Essences. 

Chap. 1. Whence multiplicity of Essences or faculties ariseth. Verse. 31  
Chap. 2. How the wheel of the Essences standeth Trembling. Verse. 70  
Chap. 3. Of the wheel of the Essences, whence the Fire proceedeth. Verse. 9  
Chap. 3. How all Essences which have laid hold of the Light, stand in the first Generating Will. Verse. 11    
Eternal. Eternity. 

Chap. 6. What is Eternal, and what is not Eternal. Verse. 42  
Chap. 18. That which is proceeded out of the Eternity, is of an Eternal kind. Verse. 16  
Chap. 14. How the Eternity is revealed. Verse. 36    
Eve. 

Chap. 7. What moved Eve to Eat of the fruit. Verse. 48  
Chap. 13. How Mother Eve was deceived in her Opinion. Verse. 55    
Evil. 

Chap. 3. In these Writings may be found, whence Evil proceedeth. Verse. 25  
Chap. 9 The Evil as well as the Good is useful. Verse. 13  
Chap. 13. How the good salve is poison to the Evil. Verse. 50  
Chap. 14. If Evil had not been in the Eternity, there had been no Evil in the Creation. Verse. 40  
Chap. 15. Delight in Evil is the Devil's chain and fetters. Verse. 6.  
Chap. 18. How by the striking of the right Hammer, the good overcometh the Evil. Verse. 49    
Excommunication. 

Chap. 12. Of those that are cursed with Excommunication deservedly: also of those that are cursed for the truth sake. Verse. 8  
Chap. 13. Of the Church's reproof and Excommunucation: he that reproveth and Excommunicateth in the wrong is himself Excommunicate. Verse. 9    
Exposition. 

Chap. 2. The Exposition of the word Sulphur Verse. 19  
Chap. 2. The Exposition of the words Sul-phur, Mercurius, and Sal. Verse. 41, 42, 43.  
Chap. 2. An Exposition of these words; In the beginning was the word. Verse. 60  
Chap. 5. An Exposition of that Text: We have piped to you, and you have not danced. Verse. 8  
Chap. 11. A plain Exposition of these words of Christ: When the unclean Spirit goeth out of a Man, it wandreth through dry places, etc. Verse. 59  
Chap. 14. An Exposition of those words of Christ: A Camel may sooner go through the eye of a Needle, than a rich Man enter into the Kingdom of Heaven: also what the Devil's Triumphant Chariot is. Verse. 45  
Chap. 16. To what this Exposition tendeth. Verse. 1  
Chap. 16. The Authors Exposition of these words: Before they called I heard them. Verse. 11  
Chap. 16. An Exposition of the word vom or from. How the soul groweth as a stalk out of the Root. A wonderful description of the soul. Verse. 84  
Chap. 16. Further Exposition of Nature, and of the soul, by the similitude of Fire. Verse. 85, 86    
Faith. 

Chap. 10. Concerning the Lies of those that speak from their own conceit: also whence the strife about Faith and Religion proceedeth. Verse. 32  
Chap. 11. A saying to the Sophisters, who of Opinions make Articles of Faith: there is Heresy in Every Opinion: Men must cleave to the Living Word. Verse. 81  
Chap. 14. Of the dead Faith, and of the true Faith. Verse. 9  
Chap. 16. What we attain in Prayer: what the syllable men in Amen signifieth: what Faith is: how Prayer comprehendeth two things. Verse. 97    
Fall. 

Chap. 5. What the heavy Fall of Adam was. Verse. 120  
Chap. 11. Of Adam's wisdom, ornament, clothing, and members before his Fall: how he went out from God, and caused the Creation of the Tree Good and Evil. Verse. 21  
Chap. 11. How the Devil did blow up Adam's Lust. Adam's condition after the Fall. Verse. 22    
Father. 

Chap. 1. The speaker is the Father of the Word. The Abyss of Hell standeth in the Centre of the Father. Verse. 39  
Chap. 2. Of the Father's Will to Generate his Son or Word. Verse. 61  
Chap. 2. How God the Father is without Name. Verse. 76  
Chap. 2. How God the Father comprehendeth his will out of nothing but only out of himself. How the Genetrix is to be understood wherein the Essence is Generated. Verse. 77  
Chap. 4. Whence the Father hath the Name Fatther. Verse. 64  
Chap. 4. The Mind in the Father in Nature, but not in the Liberty, is like the Mind of Man. Verse. 65  
Chap. 5. When the Father speaketh or Generateth the Word. Verse. 40  
Chap. 7. How God the Father is all in Nature, both Love and Wrath. Verse. 62  
Chap. 16. How we should go with earnestness to the Father of the lost Prodigal Son. Verse. 19  
Chap. 16. How the Father rejoiceth at the finding of the Lost Son. Verse. 22  
Chap. 16. How the Father entertained the Lost Son. Verse. 23  
Chap. 17. How we go to our true Father, and become his children. Verse. 1    
Fiat. 

Chap. 7. How the Water is become Material. The working of the Fiat. Verse. 71  
Chap. 9 How the Spirit of God driveth the Fiat. Verse. 114    
Figure. 

Chap. 5. When God shall be manifested; the Figure of Every thing remaineth Eternallly. Verse. 122  
Chap. 5. The Beasts after the Last Day get no Bodies more, but the Figure of the Elementary substance remaineth. Verse. 131  
Chap. 9 Why the Figure of all kinds of Creatures must remain in Eternity. Verse. 60  
Chap. 9 How God hath manifested himself in a figurative form, in the Great Wonders of God. Verse. 62  
Chap. 10. How the Figure of the Will standeth in the Desire: also of the Creation. Verse. 12.  
Chap. 18. The Image hath stood from Eternity, as a Figure in a Dream. Verse. 18    
Fire. 

Chap. 2. A recital of the Original of the Fire. Verse. 69  
Chap. 4. Of the Fire of the Liberty: how Death affordeth weight: How the Anguish becometh Material. Verse. 14  
Chap. 4. Without Fire there is no Body hath any any feeling. Verse. 15  
Chap. 5. Of the Original of the Fire; and of the Air or Wind. Verse. 103  
Chap. 5. How the property of the Water holdeth the Fire captive. Verse. 104  
Chap. 7. The Eternal Nature, and the Eternal Liberty are represented by the Fire. Verse. 65  
Chap. 7. How the Matrix of the Water holdeth the Fire Captive. Verse. 70  
Chap. 8. How the Fire devoureth the Substantially. Verse. 33  
Chap. 8. How the Substantiality flieth out from the Fire again. Verse. 34  
Chap. 8. Of the Twofold Fire. Verse. 41  
Chap. 9 A description of the Eighth Number, viz. the Fire. Verse. 89  
Chap. 10. The Author showeth us the Mysterium Magnum. The Fire is the Eighth Number: also a description of the Fire. Verse. 27  
Chap. 10. The most Inward Tincture is the Ninth Number, the Tenth Number is the Eternal Fire of God; with a wonderful description of it. Verse. 28  
Chap. 11. What Fire that is which will melt away the Stones and Earth. Verse. 16  
Chap. 11. How all must pass through the Fire, and the floor be purged. Verse. 28  
Chap. 14. How the soul must pass through the Fire, viz. the Eighth Form, or the Law of Moses. Flash. Verse. 52  
Chap. 2. The Flash is free from Nature. Verse. 25  
Chap. 2. The Flash is the Third Form. Verse. 28    
Flesh. 

Chap. 11. We are all one Flesh, soul, and spirit. Verse. 69  
Chap. 11. How the Flesh that in Adam became Earth, became Heaven again. Verse. 71  
Chap. 11. How Christ's soul and Flesh is our soul and Flesh: also how we live in Christ. Verse. 72    
Form. Forms. 

Chap. 2. Harsh, sour, tart, stern, fierce attraction is the first Form. Verse. 32  
Chap. 2. Bitter Sting is the second Form. Verse. 33  
Chap. 2. The Flash of Liberty is the Third Form. Verse. 34  
Chap. 2. What maketh the Third Form in Nature. Verse. 35  
Chap. 2. What is called the Fourth Form in Nature. Verse. 36  
Chap. 2. How the Fift Form riseth up. Verse. 73  
Chap. 2. How the Fift Form is the true Original of Life. Verse. 74.  
Chap. 3. How the sixth Form in Nature is Generated. Verse. 13  
Chap. 3. Of the Seaventh Form of the Eternal Nature. Verse. 29  
Chap. 1. The Two first Forms sour and bitter, are the original of every thing: and the Eternal will is the Mother of them. Verse. 28  
Chap. 2. How the two first Forms hold the Centre. Verse. 20  
Chap. 2. How the two Forms without the other are in Great Anguish. Verse. 21  
Chap. 2. Further of the working of the four Forms. Verse. 47  
Chap. 2. The Author will show the Three other heavenly. Fo●mes that are generated out of the first four Forms. Verse. 65.  
Chap. 5. A Mention of the seven Forms. Verse. 15  
Chap. 14. A Mention of the four Forms that contain the Original of Nature. Verse. 31    
Forsaken. 

Chap. 17. He that letteth go what will not willingly stay, will not be Forsaken of God. Verse. 28    
Fruit. 

Chap. 18. Man is a Root in the field of God: what Fruit belongeth to God's Table, and what to the wrathful Mother. Verse. 52  
Chap. 18. As a Fruit Groweth, so it tasteth. Verse. 53    
Furious. 

Chap. 18. How can one Furious person appease another furious person. Verse. 45    
Garden. 

Chap. 11. How we walk under the Figtree in the Garden of Roses. Verse. 113    
Generator. Genetrix. 

Chap. 2. Wherefore the Generator of the Word is called Father. Verse. 88  
Chap. 1. The Genetrix is a Darkness: the Birth of the Eternal Being. Verse. 35  
Chap. 2. The Ground of the Genetrix and Circle of Life. Verse. 1  
Chap. 2. How all is generated out of the Genetrix. Of the Eternal Word, and of the Name God. Verse. 6  
Chap. 4. Of the Properties in the Genetrix, or the Eternal Mother. Verse. 35  
Chap. 11. Mention concerning the Being of All Beings. Of the Genetrix, and of the Three Kingdoms. Verse. 1  
Chap. 13. How the Mother the Genetrix, desireth to Generate a young Son in her Old Age. Verse. 53  
Chap. 16. How the Genetrix of the Anger of God, and the Genetrix of the outward Nature, are working in this outward Life. Verse. 90    
Gifts. 

Chap. 12. How one soul shall rejoice over the Gifts of another. Verse. 3    
God. 

Chap. 1. None can know God rightly without the Spirit of God. Verse. 46  
Chap. 1. A warning not to seek God only above the Stars. Verse. 47  
Chap. 2. How God is a Consuming Fire. Verse. 58  
Chap. 2. How Men shall speak rightly of God. Verse. 68  
Chap. 3. God is without Beginning: his Word hath an Eternal bottomless Beginning, and is rightly called a Person. Verse. 2  
Chap. 3. The Author telleth the Mind of the Reader, that he meaneth not two but one God. Verse. 16  
Chap. 5. We must Lodge in Heaven with God, or in Hell with the Devils. Verse. 27  
Chap. 5. A direction how to find and see God. Verse. 31  
Chap. 5. How we are not able to know any thing of God. Verse. 51  
Chap. 5. How God is manifested in a Creaturely Form by the Angelical world. Verse. 60  
Chap. 5. The A. B. C. Scholars reach the Deep of God; their speech is various. Verse. 73  
Chap. 5. What is truly called lifting one's self above God. Verse. 76  
Chap. 5. Why we cannot see the Kingdom of God. Verse. 119  
Chap. 6. By what we may know that we are the Children of God. Verse. 3  
Chap. 6. We are Gods in God: also why a Beast cannot speak. Verse. 4  
Chap. 6. How God is found of them that sought him not. Verse. 24  
Chap. 6. How God is in us, and we without God, and how we enter into God. Verse. 31  
Chap. 6. Nothing is from Eternity, and in Eternity, but God. Verse. 45  
Chap. 6. Why God bec●●e Man. Without the New Birth all is lost. Verse. 61  
Chap. 7. What is the right means to see the Kingdom of God. Verse. 4  
Chap. 7. God moveth himself no more but Thrice. Verse. 19  
Chap. 7. The first, second, and Third Moving of God. Verse. 20. 21. 22  
Chap. 8. God and all heavenly properties are but one Body. Verse. 4    
Govern. Government. 

Chap. 18. The Spirit of God, and not the Old Man should Govern: there is a twofold seeking in the soul: also of the true Life of the soul. Verse. 48  
Chap. 4. What Government there was before the Time of the Angelical world. Verse. 56  
Chap. 4. The Spirits are incomprehensible to us. The Author will show us the Government of Heaven further, and then the Government of Man. Verse. 57  
Chap. 13. A wonderful discourse concerning the Rise and Fall of a Kingdom, Government, Dominion, or Religion. Verse. 47  
Chap. 17. All in this world is but mere Foppery. Also of the Government of the Potentates, and the Government of such as fear God. Verse. 20    
Heart. 

Chap. 4. The Eternal Essence desireth a Number or Limit: The Heart of God is the End of Nature. Verse. 10  
Chap. 4. What is necessary to the Attaining of the Heart of God. Verse. 47  
Chap. 4. The Principle of the Heart of God changeth not. Verse. 49  
Chap. 5. Wherefore the Word is the Heart of God. Verse. 36  
Chap. 5. Why the Body must pass away, and the soul not: and why the Heart God must become Man. Verse. 139  
Chap. 6. The Form of the Heart of God described by the smilitude of a Rainbow. Verse. 68  
Chap. 7. If the Heart of God had not become Man, the Image of the Number Three, or the Eternal Virgin had not been known to the Angels. Verse. 24  
Chap. 9 How the Heart is in Anxiety. Verse. 90    
Heathen. 

Chap. 6. A False Christian is without God as well as a wicked Heathen. Verse. 20  
Chap. 11. Gods will't standeth Open to all Men: also how an Heathen may be saved. Verse. 80    
Heaven. Heavens. 

Chap. 4. Wherein the Kingdom of Heaven, and the Angelical world consists. Verse. 62  
Chap. 5. Of the outward Heaven. Verse. 67  
Chap. 5. How we ought to be, that we may come into the Kingdom of Heaven. Verse. 71  
Chap. 7. The Strife about the Kingdom of Heaven, and the Kingdom of Hell. Verse. 34  
Chap. 12. What there is in the Kingdom of Heaven. Verse. 4  
Chap. 12. We stand between Heaven and Hell, and will becme either an Angel or Devil. Verse. 48  
Chap. 14. What Men must do to see the Kingdom of Heaven. Verse. 11  
Chap. 18. In the Heaven there is nothing New. Verse. 51  
Chap. 12. He biddeth the Heavens rejoice: the praise of the Lord goeth over all Mountains. Verse. 11    
Hell. 

Chap. 2. The Ground of Hell, and of Evil. Verse. 8  
Chap. 2. The Condition of Hell, and of the Damned in the four Forms. Verse. 50  
Chap. 2. How Hell is not limited, nor circumscribed by Place. Verse. 51  
Chap. 2. God made no Hell, or peculiar several Place to torment the Angels & Men in. Verse. 53  
Chap. 8. What is Lucifer's Hell. Verse. 45  
Chap. 14. God hath created no Hell, nor Devil: what is the Devil's Hell, and the property thereof. Verse. 41    
Heresy. Heretic. 

Chap. 11. There is Heresy in Every Opinion: Men must cleave to the Living Word. Verse. 81  
Chap. 3. How one calleth another an Heretic in their Devil Disputation. Verse. 82    
Hidden. 

Chap. 2. That which was hidden to the Heathen, and is still hidden, shall be revealed. Verse. 39    
Holy-Ghost. 

Chap. 3. How the Apostles received the Holy Ghost in Love, but not in Contention and Scorn. Verse. 89  
Chap. 4. Of the Holy-Ghost, which is the Spirit Mercurius in the Divine Nature, which is the sound that maketh the will manifest. Verse. 72  
Chap. 4. A Comparison between the Holy-Ghost, and the Spirit and Life of Man. Verse. 83  
Chap. 5. God filleth all: and seeing the Holy-Ghost goeth out from the Father, the Mind asketh whither doth it go. Verse. 9  
Chap. 5. How God dwelleth in Heaven: also how the Holy-Ghost proceedeth. Verse. 14  
Chap. 12. How Men may get the Holy-Ghost. Verse. 41  
Chap. 16. It is not the Father but the Holy-Ghost that meeteth the crying soul. Verse. 15    
Hypocrites. 

Chap. 2. A warning to the Hypocrites, and those that are Learned in the Letter. Verse. 2  
Chap. 11. Of the Generation of the false Hypocrite, and of his behaviour. Verse. 33    
Image. 

Chap. 3. We are the express Image of God: wherefore the Father hath Regenerated us in Christ. Verse. 49  
Chap. 6. How the Spirit created the Substantiality into an Image, and how the Image stood in the Angelical world. Verse. 51  
Chap. 6. What properties were in the Image. Verse. 52  
Chap. 6. How the Image was a whole similitude of the Eternal substance. Verse. 53  
Chap. 6. A Comparing of the Fall of Lucifer to the Fall of the Image or Adam. Verse. 54  
Chap. 6. How the Image awakened the property of Anger, and became the Image of a Serpent. Verse. 58  
Chap. 6. How the Regenerate put on the Eternal Image. Verse. 75  
Chap. 7. How the Image doted on this world, as Lucifer did on the Matrix of Nature: Adam's power before the Fall. Verse. 26  
Chap. 7. The horrible Blasphemy whereby the Serpent by the Image Blasphemeth the Spirit of God. Verse. 61  
Chap. 9 What the Image in the Revelation, and the Crown signifieth. Verse. 75  
Chap. 11. What caused God to create his Image. Verse. 14  
Chap. 18. How the Image attained Essence or Substance in the Moving of the Father Verse 19    
Incomprehensible. 

Chap. 18. Nothing is Incomprehensible to the Mother of Nature. Verse. 3    
Joy. 

Chap. 1. Of the Joy in the Divine Life. Verse. 18  
Chap. 5. How every one shall have Joy or sorrow of that which is his. Verse. 133  
Chap. 12. What we must choose that we may have Eternal Joy therein. Verse. 2  
Chap. 14. The Anger in the Kingdom of God, is the great wondrous Joy. Verse. 70  
Chap. 17. How the Angels and souls have Joy of one another's Clarity, Brightness, or Lustre. Verse. 18  
Chap. 18. Of the Joy of the soul that feareth God. Verse. 30    
Judgeth. Judgement. 

Chap. 5. He that seethe not Judgeth amiss. Verse. 36  
Chap. 6. What the Last Judgement Day is. Verse. 130  
Chap. 8. How our Bodies at the Last Day of Judgement must come forth again. Verse. 74  
Chap. 8. The Judgement of the Spirits of Perdition Also who shall execute the Judgement. Verse. 75  
Chap. 8. Of those that shall be alive at the Last hour of the Judgement. Verse. 78  
Chap. 11. The discourse between the wise and foolish Virgins in the Judgement. Verse. 29  
Chap. 12. Clear advice to have the Judgement of God before our Eyes. Verse. 38  
Chap. 15. How it shall be with the Superior and Inferior in Judgement. Verse. 12    
Kingdom. 

Chap. 14. How we must be prepared, if we will walk in the narrow way to the Kingdom of God. Verse. 7    
Know. Knowers. Knowing. Knowledge. 

Chap. 18. The Author telleth how he can know these things. Verse. 1  
Chap. 13. How the Kingdom of Heaven remaineth hidden to the Knowers that are not Doers. Verse. 57  
Chap. 14. the Devil is not overcome by much knowing and disputing. Verse. 5  
Chap. 1. None can come to the Knowledge of the Essence of God, but by Grace. Verse. 20  
Chap. 3. Every one may find the Authors knowledge in himself. Verse. 7  
Chap. 5. The Author having this knowledge cannot be silent. Verse. 2  
Chap. 6. This knowledge is not Borne of the Wisdom of this world. Verse. 6  
Chap. 7. The Author will speak from his knowledge not Opinion. Verse. 54  
Chap. 14. Wherein our striving for the highest Good consisteth, not in the sword, nor in much knowledge. Verse. 3  
Chap. 16. What is requisite and necessary for us that we may attain the knowledge of the Kingdom of God: also how we are deceived in the outward Reason. Verse. 31    
Lamb. 

Chap. 3. How the Lamb took the Book. He who understandeth not this is under the Seals. Verse. 79  
Chap. 6. How Men must go to the Lamb, and fly from the Beast. Verse. 15  
Chap. 13. How Christ gave the true Paschall Lamb to his Apostles; viz. his heavenly flesh and Blood. Verse. 12    
Language. 

Chap. 3. What is understood in the word Ternarius in the Language of Nature. Verse. 17  
Chap. 3. What is understood in the word Ternarium Sanctum in the Language of Nature. Verse. 18  
Chap. 4. What is meant by the word, Schuffe, or Created, in the Language of Nature: a substance may proceed out of a Thought. Verse. 30  
Chap. 5. He sheweth what the Creation of God was by the Language of Nature. Verse. 84  
Chap. 5. In the Languages of all Nations the Language of Nature may be understood: Adam in Innocency understood the Language of Nature, in his Fall we lost it, and attain it again in Christ. Verse. 85  
Chap. 5. It is not good that the unregenerate Man should know the Language of Nature, which containeth the secrets of the Creation. Verse. 8  
Chap. 5. A discourse according to the Language of Nature, upon the word Schuffe, which signifieth Created. Verse. 88  
Chap. 5. Further of the Language of Nature. Verse. 93  
Chap. 5. As the Mouth formeth the word Schuffe, according to the Language of Nature, so was the Creation form. Verse. 101  
Chap. 8. Of the word Ternarium Sanctum, in the Language of Nature. Verse. 3  
Chap. 9 How God separated the water & the earth. The word Méér [or Sea,] in the Language of Nature, is a scorn to Devils. Verse. 57  
Chap. 9 Out of what the Seavenly Two Languages proceed which signify Babel. Verse. 77  
Chap. 16. Of the most excellent understanding which the Lords Prayer hath in the Language of Nature. Verse. 39  
Chap. 16. An Exposition of the word Glauben [or Believing] in the Language of Nature, in the Power of God there is no Consumingnesse. Verse. 98    
Lazarus. 

Chap. 16. Of Christ's Prayer when he raised Lazarus. Verse. 12  
Chap. 16. How Lazarus was raised: and how we shall hear the voice at the Last Judgement Day: All souls are as it were one soul. Verse. 13    
Learned. Learning. 

Chap. 1. The Learned have only the History of the Saints. Verse. 42  
Chap. 3. Why the Learned contemn simple lowliness. Verse. 51  
Chap. 3. Why the Learned in Reason contemn the Commandments of God, and have gainesayed them. Verse. 52  
Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned. Verse. 84  
Chap. 5. Of those who boast themselves to be Masters and Learned. Verse. 75  
Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitful. Verse. 56  
Chap. 16. The Doctor is admonished to seek, what the true Doctorship in the Holy-Ghost is. Outward Learning is but a shadow. Verse. 63    
Letters. 

Chap. 9 Of the Four and twenty Letters, their twofold property Evil and Good. Verse. 76    
Liberty. 

Chap. 2. How both the Liberty and the fierce strength are in the Fire. Verse. 24  
Chap. 2. The Liberty without and beyond Nature is God the Father. Also how God is Almighty. Verse. 26  
Chap. 9 What the Liberty without Nature is: also how the Centre of the Third Principle hath generated itself. Verse. 82    
Life. 

Chap. 1. Life is a Burning Fire that goeth out if it have no fuel. Verse. 3  
Chap. 1. The Divine Life of the soul needeth food. Verse. 5  
Chap. 1. Every Life desireth its Mother for food. Verse. 6  
Chap. 1. Wherein the Transitory Life consisteth: The soul's Life Eternal. Verse. 7  
Chap. 1. Whence the Life of the soul proceedeth. Verse. 8  
Chap. 1. The Threefold Life is not divided: How God the Father is all. Verse. 9  
Chap. 1. A Consideration whence Life and death cometh, offered to the Mind. Verse. 36  
Chap. 2. Of the breaking and raising up of Life. Verse. 16  
Chap. 5. How the Blossom of Life springeth up in the Tincture: also how Every Life eateth of its own Mother. Verse. 22  
Chap. 5. How the fierce might manageth its order after an Heavenly manner. We have Life and Death before us. Verse. 63  
Chap. 5. After this Life there is no alteration, till the End of this worlds Time. Verse. 129  
Chap. 5. That which proceedeth out of the Centre of the Eternal Life, continueth; also how all words and works continue. Verse. 132  
Chap. 6. Of a twofold property in the Eternal Life, Joy and Paine. Verse. 65  
Chap. 6. How all ruleth in and over our Earthly Life. Verse. 72  
Chap. 8. Of the Temporary Spirits Life, and of the Eternal Spi●its Life, and government in this world. Verse. 1  
Chap. 8. Of the Fire of the Life of Eternity. Of the Eternal Earth or Substantiality. 2  
Chap. 8. Of our ability to go out of this dangerous Life into the Eternal Life. Verse. 16  
Chap. 8. Of our Longing after an Incorruptible Life. Verse. 29  
Chap. 8. Every Life desireth its Mother, or the best that is in its own Centre. Verse. 30  
Chap. 8. What is the right Life in every Life: how Nature reacheth after the Liberty. Verse. 31  
Chap. 8. The Deep of the world hath such a Life as the other Creatures have. Verse. 40  
Chap. 8. How the Light or Elementary Life in Beasts is simple. Verse. 50  
Chap. 8. How the Elementary Life in Man is twofold. Verse. 51  
Chap. 8. How there is another Tincture or Life, in the life of this world. Verse. 53  
Chap. 8. What the outward Life desireth. Verse. 54  
Chap. 8. Of the second Motion or Life in Man. Verse. 58  
Chap. 9 Whence every Government in every Life in this world proceedeth. Verse. 107  
Chap. 13. Of a Twofold Life that a child getteth in the Conception, viz. the two Tinctures corrupted in Adam. Verse. 34  
Chap. 14. What we must do if we desire to serve God. The Limit of our Life is set in the Mother's womb. Verse. 6  
Chap. 14. A short Exposition of the Threefold Life in Man. Verse. 46  
Chap. 14. How the Three Lives in Adam were pleasing to God. Verse. 47  
Chap. 14. How the Third Life through the suttlety of the Devil did get the predominancy. Verse. 48  
Chap. 14. After this Life time there is no Remedy; If we make ourselves either an Angel or a Devil, that we are, and remain so. Verse. 72  
Chap. 15. They that will finde their own Life and their children, in Heaven, must lose them in this world. Verse. 24  
Chap. 17. How the outward Life consisteth of Three Parts. Verse. 13  
Chap. 18. How Enoch, Eliah, and Moses, are entered into the paradisical Life. Verse. 5  
Chap. 18. How Saturn leaveth the Life. Verse. 12  
Chap. 18. The danger in the outward Life. The seed is hatched and brought forth out of Three Mothers. Verse. 14    
Light. 

Chap. 1. How the Light and life of God cometh into the soul. Verse. 15  
Chap. 2. How the fift Form is the true Original of Life. How the Light shineth in the Darkness, and yet the Darkness remaineth. Verse. 74  
Chap. 2. How the Light standeth opposite to the Darkness: but the Light is chief. Verse. 89  
Chap. 4. The Longing of God hath Created all things to the Light, and not to the Darkness. Verse. 26  
Chap. 4. The Light consisteth in Meekness, and dwelleth in the Liberty. Verse. 63  
Chap. 7. How the Light is the Love, and how the Fire is a cause of the Light. Verse. 63  
Chap. 8. Of the Light of the Majesty, and of the Light of the Life of the Creatures. Verse. 5  
Chap. 9 We should not bury our received Talon in the Earth, but set our Light upon a Tables. Verse. 3  
Chap. 9 Of the Creation of the Light. Verse. 51  
Chap. 14. Whence the outward Light or Wisdom ariseth. Verse. 37    
Limit. 

Chap. 2. The Limit of the Eternal Death. Verse. 29    
Lilly. 

Chap. 14. What Lily it is the Devil is not willing to smell of. Verse. 16    
Love. 

Chap. 2. How Love is the Death of the fierce wrath. Verse. 86  
Chap. 2. The fountain of Love, is the overcoming of the fierce might. Verse. 92  
Chap. 3. Of the Birth of the kind Love, and of the sixth Form of Nature, wherein the five Senses are to be found. God maketh the Genetrix. Verse. 1  
Chap. 3. How the sourness sharpeneth itself in the Love. Verse. 14.  
Chap. 12. A clear Invitation to Love and Concord. Verse. 10  
Chap. 12. Wherewith we are wellpleasing to the Most High: by seeking every one with our Love. Much knowledge is not profitable. Verse. 36    
Lucifer. 

Chap. 4. Of the heavy Fall of Lucifer. Verse. 33  
Chap. 4. The Mind asketh what moved Lucifer to Fall. Verse. 34  
Chap. 4. Whence the superior Principal Dominion cometh. In the Matrix the purpose and Imagination of Lucifer is to be understood. Verse. 38  
Chap. 4. The cause of the Pride of Lucifer, and his Angels. Verse. 40  
Chap. 4. Lucifer was created in the fourth Form of the Matrix, where Love and Anger stand opposite. Verse. 41  
Chap. 4. The Desire of Love is generated in Humility; which was not in Lucifer. Verse. 44.  
Chap. 4. The Mind is warned of that whereby Lucifer became a Devil. Verse. 61  
Chap. 5. Why Lucifer with his whole Dominion is Fallen. Verse. 61.  
Chap. 8. The Fall of Lucifer is compared to the Cold Fire that maketh Ice. Verse. 42 Chap. 8. Lucifer being a Throne Prince had  like us Men. Verse. 43  
Chap. 8. What was Lucifer's Fall, and what was not his Fall. Verse. 44  
Chap. 9 Of the Creation: Also how Lucifer lost his supposed Kingdom. Verse. 50  
Chap. 10. Lucifer would be Creator in the Tenth Number, he sought the Eternal Original Fire which is now his Hell. Verse. 30  
Chap. 12. We wrestle for the Crown which Lucifer once had. Verse. 46    
Luna. 

Chap. 10. How Luna shineth not of itself but from Sol. Verse. 7    
Lust. 

Chap. 9 Out of what the provocation or Lust to copulate in all kinds ariseth. Verse. 43  
Chap. 15. The second lesson Youth learn is the Bestial Lust. Verse. 8    
Lye. 

Chap. 11. They that go into a Lie, go out from Christ into the Devil. Verse. 104    
Magistrate. 

Chap. 12. Of the Office of the Magistrate. Advice to Subjects. Verse. 37  
Chap. 13. The Office of Princes, but not babels Tricks are founded in Nature. Babel maketh the Magistrate blindfold. The Princes are the True Head of the Church. Verse. 7  
Chap. 18. All hunt for the Belly, both the Shepherd and the sheep, Magistrate and people: so that there is very little of the Spirit of God amongst Men. Verse. 36    
Majesty. 

Chap. 4. The Majesty hath Generated Nature. Verse. 88  
Chap. 11. What the food of the Majesty is. Verse. 50    
Maker. 

Chap. 2. God and the Will have no Maker. Verse. 7    
Man. Men. 

Chap. 1. Man belongeth not to the outward World. Verse. 1  
Chap. 1. Man hath a Threefold Life. Verse. 2  
Chap. 1. How Man may know God, and rightly speak of him. Verse. 45  
Chap. 4. The Three Principles stand open in no Creature but in Man. Verse. 58  
Chap. 4. How God in Love and Anger hath manifested himself in Man, and how the Omnipotence of Man was barred up through Adam. Verse. 76  
Chap. 5. According to the outward Man we are strangers in our Mother's House, and therefore understand not the Mother Tongue. Verse. 24  
Chap. 5. How Man is drawn by two and is in this world as a Balance. Verse. 30  
Chap. 5. When the four Elements in Man break, than the soul is either in Paradise, or in the Abyss. Verse. 126  
Chap. 6. We wholly sleep in the outward Man. Verse. 37  
Chap. 6. When it is that Man seethe with his own Eyes. Verse. 39  
Chap. 6. Man cannot carry the Eternity up and down, much less the Deity; what that is that maketh Locality, and why God is A. and O. Verse. 44  
Chap. 6. All whatsoever can be named is in Man. Verse. 47  
Chap. 6. The whole Man consisteth of Three Principles, and how that can be. Verse. 48, 49  
Chap. 6. How Man was constituted of Three Principles, and which they are. Verse. 55  
Chap. 6. How Man standeth between the Kingdom of God, and the Kingdom of Hell, and is the servant of that he yields to. Verse. 56  
Chap. 6. The Fall of Man toucheth not God. How the number Three dwelleth in the Anger. Verse. 57  
Chap. 6. How Mankind is without beginning. Verse. 74  
Chap. 6. How the Eternal Flesh is hidden in the Earthly Man which must perish. Verse. 97  
Chap. 7. The soul must not set the Garland of Pearls upon the old Man. Verse. 10  
Chap. 7. How children are begotten in two Kingdoms: also of the strife about Man. Verse. 33  
Chap. 8. A description of Man before the Fall, in the Fall, in the Regeneration, and after this Life. Verse. 7  
Chap. 9 Hell in the Anger, the spirit of this world, and the Kingdom of God: All Three strive about Man. Verse. 17  
Chap. 9 The Desire of Man standeth in Three things or Dominions. Verse. 18  
Chap. 9 How Man followeth all Three Desires. Verse. 23  
Chap. 9 The Gate of the Deep ground of Man was barred up by Adam, and opened to the Author. Verse. 39  
Chap. 9 What we must do to know what Man is. Verse. 40  
Chap. 9 Hear the Author beginneth to handle the Image of Man, how Man cometh to be, or is Incarnate. Verse. 42  
Chap. 10. How Man seethe in two Kingdoms with a twofold Eye: the inward will should be Lord: what Man must do to be like God, and to find all things. Verse. 10  
Chap. 11. How God created Man to his Image: and out of what he is created. Verse. 10  
Chap. 11. Man's ability before the Fall, and his Condition. Verse. 19  
Chap. 11. Why God Created Man in a seaventh Day by himself, and not that Day that the Beasts were created: also why he created but one Man. 20 

Note that according to our Authors setting it down the 23 verfe of the first Chapter of Genesis is put after the 24 and 25 verse: and that not without Ground, and so the Conclusion of the fift Day, and God saw that it was good, followeth then upon the End of the 25 verse.    
Chap. 11. How the Man soweth soul, and the Woman spirit: How Adam saved Eve and Eve. Adam. Verse. 24  
Chap. 11. Of the Devil's practice in Man's carelessness and evil constellations. Verse. 37  
Chap. 18. How Heaven and Earth and all things lie in Man: also of the true Heaven. Verse. 33  
Chap. 7. What concerneth us Men most of all. Verse. 1  
Chap. 9 Men can better remember the slanders, then that which concerneth the soul. Verse. 27    
Mary. 

Chap. 6. The Error of the Ancient that sppuosed Mary was one come from Heaven, and not of Earthly Parents. Verse. 76  
Chap. 6. Of the Blessing of Mary, and how God and Man became one. Verse. 77  
Chap. 6. How the Word became Man in Mary. Verse. 79    
Meekness. 

Chap. 4. Of the two Centres, the one thirsting after Meekness, the other after fierceness. The Meekness is generated out of the fierceness. Verse. 67  
Chap. 5. How the fierceness is changed into Meekness. Verse. 21  
Chap. 7. How the Meekness of God holdeth the Anger Captive. Verse. 68    
Mercy. mercifulness. 

Chap. 3. The Word only can overcome the Wrath, and is rightly called God's Mercy or mercifulness. Verse. 22  
Chap. 3. An Exposition of the word Barm-hertzkeit, mercifulness. Verse. 23  
Chap. 16. How at present the Mercy of God is grieved for us. Verse. 28    
Mind. Minds. 

Chap. 1. A Question to the Mind why it speaketh more of God than it understandeth. Verse. 37  
Chap. 2. How the Mind and the poor soul see the Devils, and the Anger of God: and how it cometh that many fall into despair, and make away themselves. Verse. 52  
Chap. 4. The Mind searcheth after the most hidden ground which is here shown: also how doubting cometh. Verse. 60  
Chap. 5. Hear we need an Angelical Tongue: the Mind understandeth a corporeal Thing. Verse. 55  
Chap. 7. The whole Deep likened to the Mind of Man. Verse. 77  
Chap. 9 What the Mind in the Deep is, and in the Creatures. Verse. 71  
Chap. 12. The Devil hath sown an Evil will into our Mind. 14  
Chap. 16. What the Desire of the Hungry and Thirsty Mind is. Verse. 2  
Chap. 16. A description of the state of our souls or Minds, before the Creation of the world, and in this Time and valley of Misery. Verse. 3    
Ministers. 

Chap. 11. A discourse about, the Ministers of Antichrist, who will be rich, and have fat Bellies or Live. Verse. 96    
Miracles. 

Chap. 12. A wonderful Exposition what the zealous Will can do in the wonders or Miracles. Verse. 22  
Chap. 12. How the Antichrist hath ascribed the miracles that have been wrought to the Opinion of those that wrought them. Verse. 23    
Moon. 

Chap. 9 Why Women are talkative: how the Moon governeth their Matrix: also why the Moon runneth her course so soon. Verse. 112    
Mystery. Mysteries. Mysterium. 

Chap. 1. Of his Labour in vain who seeketh for the Mystery in the Stars. Verse. 1  
Chap. 2. Pride forbiddeth searching after Mysteries. Verse. 3  
Chap. 3. Why these deep hidden Mysteries are written down. Verse. 5  
Chap. 3. Of the seaventh Form of the Eternal Nature. We need not read many Books, or go to the Universities to understand the Mysteries. Verse. 29  
Chap. 3. When the seaventh Seal is opened, the Great Mysteries of God shall be revealed. Verse. 78  
Chap. 4. That in the seaventh Seal the Mysteries might stand open, nothing should here be omitted. Verse. 2  
Chap. 10. It is a narrow way that the Mysterium Magnum is found in. Verse. 2  
Chap. 11. By disputation and debate men may perceive that the world hath lost the Mysterium Magnum. Verse. 88  
Chap. 12. How we shall be crowned with the Crown, the Mysterium Magnum of the Authors simplicity in the Mystery before the Tenth Number: here he mentioneth his struggling in the attaining of this knowledge. Verse. 45  
Chap. 16. A complaint of the Great Depth of the Mystery: A Petition to the Mercy of God with a Lamentation. Verse. 94    
Nature. 

Chap. 1. In the Eternal Nature without the Light of God is the pain and Torment. Only the Angels and souls proceed from the Eternal Nature: why outward things are Transitory: the cause of the Fall of our souls. Verse. 16  
Chap. 2. Nature consisteth of four Forms. Verse. 31  
Chap. 2. Without Nature there would be no word to Create in the Genetrix. Verse. 79  
Chap. 2. Without Nature there is no brightness. How the word of Love is Borne out of Nature. Verse. 83  
Chap. 3. Whence kindness in the Father's Nature and in this world cometh. Verse. 26  
Chap. 4. What the vanquisher of Nature is. Verse. 22  
Chap. 4. How the fierceness of the Nature of God would also be Creaturely. The fallen Angels have kindled the Matrix which is now their Eternal habitation. Verse. 42  
Chap. 4. How the Divine Nature is free from the fierce Darkness. Verse. 70  
Chap. 4. That which is without Nature cannot help us, because we are borne out of Nature. Verse. 87  
Chap. 4. The Eternal Divine Nature is our Mother and food: our soul is God's food. Verse. 89  
Chap. 5. Nature in the spirit of Man, and in the Spirit of God is one substance. Verse. 94  
Chap. 9 The description of the Wheel of Nature, how God is totally every where. Verse. 67  
Chap. 9 A Portraiture of the Wheel of Nature. Verse. 68  
Chap. 9 A further Exposition of the Centre of Nature. Verse. 80  
Chap. 9 How the outward Nature longeth to be delivered from vanity. Verse. 93  
Chap. 9 How Nature vehemently longeth to be freed from vanity. Verse. 113  
Chap. 13. How the Mother the Eternal Nature lamenteth for the evil children whom she hath given up to be devoured, and chooseth a new Son. Verse. 51  
Chap. 13. How the Eternal Nature desireth not Art, but Obedience. Verse. 54  
Chap. 14. How we lie captive in the outward Nature, and of our precious Jewel hidden therein. Verse. 2.  
Chap. 15. The Mother of Nature beareth a young Son, who will shorten the Days of wickedness. Verse. 4    
Opinion. Opinions. 

Chap. 11. Of the distressed soul that knoweth not what Opinion to choose. Verse. 82  
Chap. 12. How fare Opinions are Tolerable that are held in God, and not to be rejected. Verse. 24  
Chap. 12. Of the Opinions about the Cup and Person of Christ, in Germany. Those that are zealous in an Opinion, hang to the Tail of Antichrist. Verse. 31    
Paradise. 

Chap. 5. Of Paradise. Adam was in this world in Paradise. Verse. 69  
Chap. 5. Paradise is both within and without this world. God is every where. Verse. 116  
Chap. 5. Where Paradise is, into which the souls of the holy children of God enter. Verse. 125  
Chap. 5. What souls go into Paradise, and what into Hell. Verse. 127.128  
Chap. 7. How long Adam was in Paradise before he fell asleep. Verse. 29  
Chap. 7. How young People set the Garland of Paradise upon the Serpent. Verse. 51    
Pardon. 

Chap. 11. Of Praying. Also of the wrong meaning of Pardon of sins. Verse. 54    
Patience. 

Chap. 16. How the soul in Patience remaineth under the Cross. Verse. 91    
Perfection. 

Chap. 2. The Divine Mind in the Heart of God is only Perfection, and how we comprehend that which is Perfect in our Mind. Verse. 67    
Person. Persons. 

Chap. 1. Of the second Person, the brightness of the Father. Verse. 50  
Chap. 2. Why the Father is the First Person. The Desire in the Will is the first. Verse. 10  
Chap. 2. The working of the Three Persons. Verse. 63  
Chap. 4. The Light consisteth in Meekness, and dwelleth in the Liberty. Also of the Three Persons. Verse. 63  
Chap. 4. Why the Father and Son are called two Persons. Verse. 69  
Chap. 4. How the Third Person is the Imager and Formour in Nature. Verse. 77  
Chap. 4. How the Third Person manageth the sword of Omnipotency. Verse. 78    
Petition. 

Chap. 16. An Exposition of the first Petition of the Lords Prayer: the will is the soul's wedding Chariot. Verse. 45.46.47.48  
Chap. 16. An Exposition of the second Petition of the Lords Prayer. Verse. 49.50.51.  
Chap. 16. An Exposition of the Third Petition of the Lords Prayer. Verse. 52.53.54.55.56.57.58  
Chap. 16. An Exposition of the Beginning of the fourth Petition of the Lords Prayer. Verse. 60.61.62  
Chap. 16. An Exposition of the latter part of the fourth Petition of the Lords Prayer: also what lieth hidden in the word Tetragrammaton and Adonai. Verse. 64.65.66  
Chap. 16. An Exposition of the fift Petition of the Lords Prayer. Verse. 67.68.69.70.71.72.73.74.75  
Chap. 16. An Exposition of the sixth Petition of the Lords Prayer. Verse. 76.77.78.79.80  
Chap. 16. The Beginning of the seaventh Petition of the Lords Prayer. Verse. 81.82.83  
Chap. 16. An Exposition concerning the soul: also of the seaventh Petition of the Lords Prayer. Verse. 89    
Philosophers. 

Chap. 2. An admonition to the Philosophers. Verse. 91  
Chap. 5. The Author tells the Philosophers of the Creating the world in six days. Verse. 46    
Physicians .. 

Chap. 2. Physicians now understand not the Centre of Sulphur, Mercury, and Sal, nor the Divines the Spirit of the holy Scriptures. Verse. 17    
Planet. Planets. 

Chap. 9 Of the property of the Planet Saturn. Verse. 63  
Chap. 9 What the Desire of the Planet Saturn is. Verse. 65  
Chap. 9 A description of the Planet Jupiter. Verse. 66  
Chap. 9 How the Planet Saturn and the Moon, stand opposite one to another. Verse. 84  
Chap. 9 Of the Operation of the Planet Jupiter. Verse. 85  
Chap. 9 Of the Operation of the Planet Mercury, where Life taketh beginning: also of Mars. Verse. 86  
Chap. 9 The description of the Planet Venus: who hath a peculiar Lustre of its own. Verse. 87  
Chap. 9 The Planet Mars standeth above the Sun, he is Poison and Anger, and betokeneth the fierceness of the Fire. Verse. 97  
Chap. 9 The Planet Jupiter standeth above Mars, and maketh the Brain. Verse. 98  
Chap. 9 The Planet Saturn standeth above Jupiter, and maketh the Brainpan. Verse. 99  
Chap. 9 The Planet Venus standeth under the Sun: also what Venus maketh and causeth. Verse. 100  
Chap. 9 The Planet Mercury standeth under Venus; also what he causeth. Verse. 101  
Chap. 9 The Moon standeth under the Planet Mercury: the operation and fear of the Moon; The Moon flattereth with the Centre of the Earth, and Centre of the Sun. Verse. 102  
Chap. 9 How the Planets are to be transposed, the Moon and Saturn make the body. Verse. 64  
Chap. 9 Of the Operation of the Three Planets above the Sun, and the three under the Sun which is in the midst. Verse. 96  
Chap. 9 The Dominion of all Creatures is like the Dominion of the Planets. Verse. 103  
Chap. 9 As the Planets draw virtue from the Sun, so doth the life from the Heart. Verse. 104  
Chap. 9 Of the Rule of the Three Planets above the Sun, and of the Three beneath the Sun. Verse. 108  
Chap. 10. Outward Reason cannot understand the Course of the Planets. Verse. 24  
Chap. 11. How the mixture is made: also of the working of the Planets with the seed.  
Chap. 18. Wherein the outward Life consisteth: also of the Spirit of the Planets. Verse. 11    
Pope. Popery. 

Chap. 16. Admonition to the Roman Pope and Emperor. Verse. 25  
Chap. 12. Whence Popery is grown. The Anti-christian Priest-Devill hath led the People astray. Verse. 20    
Portion. 

Chap. 17. Man runneth after that which would run after him if he were virtuous and honest: Every one hath his sufficient Portion. Verse. 21    
Power. 

Chap. 11. He that hath Power in God is no Simon Magus. Verse. 74  
Chap. 16. How the Reason-Spirit of the Stars also longeth after the Divine Power. Verse. 32  
Chap. 16. How the soul in the Fall of Adam was captivated by two Fires: also how the soul hath the Power of Nature. Verse. 87    
Pray. Prayer. 

Chap. 16. How we must root out the Abomination out of the soul when we desire to Pray. Verse. 18  
Chap. 16. Why Christ came in the Flesh: also what he hath taught us to Pray. Verse. 37  
Chap. 16. How we enter into God when we Pray: and how the soul eateth at God's Table. Verse. 99  
Chap. 9 How the Devil taketh away the Earnestness and virtue of the Prayer out of the Heart. Verse. 32  
Chap. 9 What Prayer it is which is no Prayer: whereby the Name of God is misused. Verse. 33  
Chap. 9 What Prayer is: and how Men must strive against the Devil. Verse. 34  
Chap. 16. How God heareth our soul in Prayer: There are Three Principles in the soul. Verse. 14  
Chap. 16. God dwelleth not a fare of: A warning against false Thoughts in Prayer. Verse. 17  
Chap. 16. Concerning Prayer. Verse. 27  
Chap. 16. What that Prayer is which Christ hath taught us: No Tongue can sufficiently express the contence of that Prayer, nor of the Gospel. Verse. 38  
Chap. 16. The Author sets down but a brief contence of the Lords Prayer. Verse. 40  
Chap. 16. An Exposition of the Lords Prayer from the 41. to the 104. Verse.  
Chap. 16. The Lord's Prayer containeth seven Petitions, with an Entrance and Conclusion; also what the soul attaineth therein. What the Amen is. Also of the subtleness of the will of the soul. Verse. 100  
Chap. 16. Of the Three Persons of the Trinity in the Conclusion of the Lords Prayer. Verse. 103    
Priest. Priests. 

Chap. 11. A saying to the blind world that supposeth that the Mystery of God should not be touched but by the Priest alone. Verse. 77  
Chap. 14. Admonition to go out from the Priest's Contentions. Who is a right Christian. Also our Duty in maintenance of the Earthly Body. Verse. 25    
Principle. Principles. 

Chap. 5. How the Principle is divided into two Dominions, as into Love and Anger. Verse. 19  
Chap. 5. Wherein a Principle doth consist. Verse. 108  
Chap. 5. How the second Principle is in the midst of both the Principles. Verse. 113  
Chap. 5. How the second or Divine Principle is the power of the First. Verse. 114  
Chap. 5. How the second Principle worketh in the outward Principle. Verse. 115  
Chap. 6. How the Third Principle was Created, and what it is. Verse. 62  
Chap. 6. A description of the Third Principle. Verse. 63  
Chap. 6. How this Third Principle would be if the Sun were extinguished. Verse. 66  
Chap. 7. What the Third Principle is, as also the Third Life in God. Verse. 80  
Chap. 1. The Author will show the Ground of the Principles. Verse. 43  
Chap. 5. Where the distinction in the Three Principles beginneth. Verse. 100  
Chap. 11. How all the Three Principles Desire Man. Verse. 108  
Chap. 11. In God there is no Dominion, but in the Three Principles: also whence the Gild cometh that any thing perisheth. Verse. 109    
Rabbis. 

Chap. 13. How thin the Rabbis in Germany are, of a thousand scarce a hundred left. Verse. 40  
Chap. 14. The School Rabbis hate the Example of young Tobiah. Verse. 59    
Rainbow. 

Chap. 6. A description of a Rainbow, and its colours. Verse. 69  
Chap. 6. How Christ shall appear upon such a Rainbow at his Coming. Verse. 70  
Chap. 16. What the Rainbow and the Body of Christ is, which Mystery no Tongue can Express. Verse. 93    
Reason. 

Chap. 3. Blind Reason will go above the Heart of God like the Devil. Verse. 32  
Chap. 5. The Glistering Art in Reason is a hindrance to the Light. Verse. 32  
Chap. 5. Of Reason's blindness in knowing what the Earth, Stones, and Elements are Generated of. Verse. 79  
Chap. 6. This writing is no word of outward Reason. Verse. 8  
Chap. 6. Admonition to blind Reason to see with inward Eyes. Verse. 38  
Chap. 7. What Reason judgeth concerning the Danger of being overcome by the world. Verse. 15  
Chap. 15. Reason thinketh it will be no otherwise now then in former Times. Verse. 17  
Chap. 15. How Reason walketh wisely in outward Things, but the soul is forgotten. Verse. 23  
Chap. 16. How the Devil captivateth us in Reason, and deceiveth us by it. Verse. 30    
Rest. 

Chap. 4. In the six Forms there is no Place of Rest. The sour Mother is the Rest of the hungry Nature. Verse. 8    
Regenerate. 

Chap. 9 The spirit of the Regenerate soul searcheth through all the Three Principles. Verse. 41    
Rejoice. 

Chap. 12. They should Rejoice who are despised for their fearing of God. Verse. 39    
Revelation. 

Chap. 3. The cause why the Revelation hath not hitherto been fundamentally understood, is because it hath not been in Man's Ability. Verse. 39    
Riches. 

Chap. 6. What Transitory Riches, and what Eternal Riches are. Verse. 33  
Chap. 10. How the Riches of this world are but Dross and Dung. Verse. 8    
Rule. 

Chap. 17. The Rule of the Spirit of this world, and of the Spirit of God. Verse. 17    
Renewing. 

Chap. 18. How in the Renewing of the will the framed Substance is renewed. Verse. 22    
Scriptures. 

Chap. 5. The Author hath no other knowledge of the Creation then that of the Holy Scriptures. Verse. 80  
Chap. 7. To be able to say all the Holy Scriptures without Book bringeth no salvation. Verse. 3    
Sea. 

Chap. 5. The Glassy Sea is the Water Spirit. Verse. 11  
Chap. 8. The Cause of the Great Sea. Verse. 46    
Seeker. 

Chap. 4. The Author judgeth not the blind Seeker, he shall find his reward. Verse. 51    
Seal. Sealed. Seales. 

Chap. 3. The Time from the beginning to the End is the seaventh Seal, wherein the six Seals accomplish their work: where, (in the Heart of God) Men have found Wonders. Verse. 41  
Chap. 3. After the Opening of the seaventh Seal, the Archshepheard will feed his sheep himself. Verse. 80  
Chap. 9 The world since the Fall of Adam hath but one Eye: but by the seaventh Seal it hath two Eyes. Verse. 106  
Chap. 15. Now is the Time of the Last Seal, wherein the hellish wonders come to light. Verse. 3  
Chap. 18. The Star which hath broken the Seal is appeared. Verse. 4  
Chap. 3. Wherefore God hath Sealed us and left us Blind. Verse. 60  
Chap. 3. The seven forms are the seven Seals of God, out of which the powerful Word is Generated. Verse. 21  
Chap. 3. The Time is that the seven Seals are broken open. Verse. 38  
Chap. 3. Of the Glassy Sea. The six Seals are the Birth of the Eternal Nature. Verse. 44  
Chap. 3. Wherefore the Word of God must enter into the sharpness of Death, where he broke the seven Seals in the soul. Verse. 54  
Chap. 3. How any in God have power to Open the seven Seals in the desirous Mind. Verse. 68  
Chap. 3. The Seals are hidden from the Whore till she hath devoured herself. Verse. 75  
Chap. 4. The Spirit openeth the Seals in the Thoughts: He manifesteth the Deity in Nature: He is the power of the Brightness. Verse. 82  
Chap. 5. The Seals bring their Wonders to Light under the worldly Governments. Verse. 64    
Search. 

Chap. 2. How we may search aright and find. Verse. 4    
Seaventh. Seaventy two. 

Chap. 9 What the seaventh Number in the Centre is. Verse. 74  
Chap. 9 In the number Seaventy two lieth the Greatest secret, the Original of Contention. Selves. Verse. 78  
Chap. 3. Admonition to consider our selves: also of Heaven and the Anger of God. Verse. 28    
Senses. 

Chap. 3. Of the Birth of the kind Love, and of the sixth form of Nature, wherein the five Senses are to be found; God maketh the Genetrix. Verse. 1    
Sermons. 

Chap. 18. The Antichrist is a hindrance to the soul with the filling People's Ears with Sermons. Verse. 35.    
Sex. Sexes. 

Chap. 9 By a flaming Iron the two Properties in Male and Female Sex are deciphered. Verse. 47  
Chap. 9 Of the two kinds or Sexes, Masculine & Feminine. Why the Man is the Head. Verse. 110    
Shepherd. Shepherds. 

Chap. 13. A Reproof against the Whore: also of a simple Shepherd that shall feed us. Verse. 44  
Chap. 14. The true Catholic way: also who is a true Shepherd of Christ. Verse. 20  
Chap. 18. How can a Wolf make a Shepherd over sheep. Verse. 44  
Chap. 14. The false Bishops appoint Shepherds according to favour, and in respect of their Art. Verse. 21  
Chap. 15. A Speech to the false Shepherds of Christ. Verse. 20  
Chap. 15. A Speech to the Antichristian Shepherds of the New Order. Verse. 22  
Chap. 18. The ways of the Good and of the Bad Shepherds. Signs. Verse. 43  
Chap. 9 How the Twelve Signs part themselves into two Governments. Verse. 72    
Simple. 

Chap. 3. Advice to the simple Holiness. Verse. 85    
Sinne. Sinner. Sins. 

Chap. 11. The false soul seeketh after no righteousness, but only that it may cover its Sinne. Verse. 44  
Chap. 11. How the Sinner should have his forgiveness pronounced. Verse. 65  
Chap. 11. How God forgiveth our sins when we pray to him. Verse. 55  
Chap. 11. How he is mistaken who supposeth he is delivered from his old sins when he sinneth anew. Verse. 58    
Snare. Snares. 

Chap. 6. Of our snare, and the Excellency of Patience. Verse. 34  
Chap. 12. Men should not look after Pomp and Pride; also which are the Snares and Nets of the Devil. Verse. 40  
Chap. 14. The world is full of snares to entangle the poor soul: also what that is which hindereth that the Devil doth not devour every soul. Verse. 43  
Chap. 14. An Exposition of the seven Coards or snares: also an Exposition of what the soul undergoeth in the trial before it getteth through. Sodom. Verse. 53  
Chap. 8. How the Devil's purpose concerning Sodom was nullified. Verse. 47    
Son. Sons. 

Chap. 3. Of the Son the brightness of the Father, what proceedeth from it, and is created by it. Verse. 3  
Chap. 3. How we must seek the Son of God in the Manger if we will find all. Verse. 30  
Chap. 4. The Son is one with the Father: also what his sole will is called. Verse. 71  
Chap. 6. Of the two Sons, the one saying yes, the other no. Verse. 26    
Sophist. Sphister. Sophisters. 

Chap. 5. The Sophist looketh upon the wisdom of the world; but this Author not: he mentioneth his Joy in the Wonders of God. Verse. 1  
Chap. 5. Admonition to the Children of God concerning the contention of the Sophisters. Verse. 70  
Chap. 9 A reproof against the Sophisters slanderings and blaspheming in the Pulpit. Verse. 29  
Chap. 10. The Author-speaketh to the Sophister, and the stubborn Whore that sitteth upon the stool of Pestilence, Verse. 34  
Chap. 11. Of the Sophister who is the Devil's Priest: also of those that fall into sins against their will. Verse. 43  
Chap. 11. The Sophister is as Profitable to the Church, as a fift wheel in a waggon.  
Chap. 11. The Sophister were better in a Hogsty then in a Pulpit. Verse. 76    
Soul. Souls. 

Chap. 1. The Soul is a fire and needeth food. Verse. 4  
Chap. 1. How the Soul dwelleth in the Body, and is captivated by the Humane Spirit. Verse. 10  
Chap. 1. The Soul liveth in another substance besides the Spirit of the Elements. Verse. 11  
Chap. 1. Of the Originall-of the faculties of the Soul out of the Eternal Nature: and how God dwelleth merely in himself. Verse. 12  
Chap. 1. How the Soul desireth to press out from the Band of Nature into God. Verse. 14  
Chap. 1. No Nature felt in the Divine Life; The Soul is a Fire in the Eternal Nature: The Soul is a Spirit, having seven Forms, wherein Heaven and Hell consist. The Author here understandeth the Eternal Birth. Verse. 19  
Chap. 1. How the Soul cometh to see, and to be able to speak of its Native Country. Verse. 21  
Chap. 2. Of the Light of the Soul: also of its fall, and how it must enter into the Light again. Verse. 49  
Chap. 2. How it is with the Soul that attaineth not the Light of God: and how it is regenerated anew again. Verse. 55  
Chap. 3. The Condition of the Soul, when Adam was gone out from the Word, it was in the seven Seals of the Father. Verse. 56  
Chap. 5. How the Soul looseth the Majesty of God, and is called a Castaway Devil. Verse. 95  
Chap. 5. How Adam's Soul was captivated by the Anger of God. Verse. 146  
Chap. 6. The difference between the Soul and the Word. Verse. 86  
Chap. 6. How the Word and the Soul stand not as two Persons. Verse. 87  
Chap. 6. An Earthly Similitude of the Iron and Fire, showing how the Soul dwelleth in the Deity, and the Deity in the Soul. Verse. 88  
Chap. 6. How the Soul trembled at the Prison of this Flesh: and why God became Man. Verse. 95  
Chap. 6. How our Soul getteth incomprehensible Flesh. Verse. 96  
Chap. 7. What Resolution the Soul must take against the striving Mind and the Devil. Verse. 8  
Chap. 8. The Soul, beneath is in Hell, and above is in God in Heaven. Verse. 10  
Chap. 8. Of the fainting of the Devil before the Earnest Soul. Verse. 12  
Chap. 8. How the Soul is a Fire that receiveth the property of its food. Verse. 20  
Chap. 8. How the Soul standeth between two Principles: also of the desire of the Body. Verse. 21.  
Chap. 8. How the Soul must watch: how it must forsake its own power. Verse. 23  
Chap. 8. How the Soul desireth to be out of this Earthly Mother, and desireth the Eternal Rest. Verse. 60  
Chap. 8. How the poor Soul lieth captive in the Spirit and Tincture of this world. Verse. 61  
Chap. 8. How the Soul hath not its own Tincture, but lieth in impotency. Verse. 62  
Chap. 8. How the Soul of Adam is gone out from the Lustre of God into the Spirit of this world. Verse. 63  
Chap. 8. The miserable condition of the Soul after the fall of Adam: the closing of the seven Seals. Verse. 64  
Chap. 8. How the Centre of the Soul cannot help itself. Verse. 65  
Chap. 8. How the Kingdom of Hell would have triumphed over this fair Creature the Soul. Verse. 66  
Chap. 8. How the Soul came again into its first Mother. Verse. 69  
Chap. 9 How the poor Soul is between Heaven and Hell. Verse. 22  
Chap. 9 The Soul must not dispute with the Devil. Verse. 37  
Chap. 11. The Soul standeth a degree deeper than the Sun. Verse. 17  
Chap. 11. Out of what the Soul is roused and awakened: the Soul is God's child: also of the food of the Soul. Verse. 18  
Chap. 11. A description of the Soul, how it is ere it is in the seed. Verse. 32  
Chap. 11. How the Soul hath a hard Combat against the Evil innate properties. Verse. 36  
Chap. 11. How the Soul must be, that it may be acknowledged for a child of God. Verse. 49  
Chap. 11. The Soul is the Devils most beloved Lodging. Verse. 60  
Chap. 12. What is most profitable for Man to do: also what the Soul taketh with it when it departeth from the Body. Verse. 1  
Chap. 14. Not in the Oast but in the Verbum Domini the Soul eateth at the Table of God: also where the Soul and the Spirit of the Soul dwelleth. Verse. 12  
Chap. 14. How the Soul is freed from the Devil's assaults: which the Soul hath a hard task of. Verse. 13  
Chap. 14. How the Soul must fight against the Devil, and overcome him. Verse. 15  
Chap. 14. Of the Great danger a Soul is in, in this life: what the Centre of the Soul is: what the Tincture is: also of the true name SOUL. Verse. 26  
Chap. 14. In the Eternal Water the Soul is an Angel. Also concerning the Father's standing still. Verse. 28  
Chap. 15. How all committed abominations shall flow up in the Soul. Verse. 14  
Chap. 16. A similitude of the fear and disquietness of our Soul in this Body. Verse. 4  
Chap. 16. How the Spirit of this world (in flesh and blood) overwhelmeth the Soul. Verse. 6  
Chap. 16. How the poor Soul receiveth heavenly refreshment. Verse. 8  
Chap. 16. Of the Great Humility of the redeemed Soul. Verse. 9  
Chap. 17. Where the Soul dwelleth. Verse. 9  
Chap. 18. How the Soul is, that departeth from the body without Conversion Verse. 23  
Chap. 18. How the sorrow and lamentation of the Soul goeth on: and how the Soul giveth up itself. Verse. 24  
Chap. 18. A similitude of the state of the Soul after its departure. Verse. 25  
Chap. 18. What joy or recreation the wicked Soul hath. Verse. 26  
Chap. 18. Of the Condition of the Soul, that converteth at the very last. Verse. 28  
Chap. 18. Of the Condition of the earnest zealous Soul that feareth God. Verse. 29  
Chap. 1. In the Eternal Nature without the Light of God is the pain and Torment: Only the Angels and Souls proceed from the Eternal Nature: why outward things are transitory: also the Cause of the Fall of our Souls. Verse. 16  
Chap. 2. Men should not trust their Souls with any Man. Verse. 5  
Chap. 2. Angels and Souls are Eternal. Verse. 64  
Chap. 12. How the Antichristian Souls are after Death till Judgement. Verse. 28  
Chap. 18. How the Spirit of God cannot be awakened in some Souls: also what Soul can, and what cannot be converted. Verse. 47    
Sound. 

Chap. 4. Further description of the sound, and its operation. Verse. 73  
Chap. 4. How the will which putteth forth from the Heart, produceth and formeth the sound. Verse. 74    
Space. 

Chap. 1. How the vast space desireth contraction, and that there must be a contrary will, or else nothing would be, neither Darkness nor Light, Life nor Death. Verse. 33  
Chap. 2. What hath shut the vast space into a narrow room. Verse. 15    
Sphere. 

Chap. 10. The Sphere of the wise Magists and Mathematicians is not perfect, of the wonderful turning of the wheel of Nature. Verse. 25    
Spirit. Spirits. 

Chap. 1. The Spirit of God is not subject to the Band of the Eternal Nature. Verse. 13  
Chap. 2. The Brimstone Spirit is the will in the four Forms, wherein the Devils dwell Verse. 37  
Chap. 4. The Spirit desireth to bring the Light forth in its highest Depth. Verse. 1  
Chap. 4. Of the seaventh Form. Also how a Spirit is, and how it subsisteth. Verse. 5  
Chap. 4. A similitude describing the Outflowne Air and Spirit of God. Verse. 79  
Chap. 4. Of the further working of the Spirit. Verse. 81  
Chap. 4. How the Spirit differeth from the Body. Verse. 84  
Chap. 4. The Spirit is not the Light, but the blower up of the Light. Verse. 85  
Chap. 5. Men should not judge lest they fall on the sword of the Spirit, which will reprove the World for Sin, Righteousness, and Judgement. Verse. 4. 5. 6. 7  
Chap. 5. How the Spirit of this world may know itself. Verse 28  
Chap. 5. How the Spirit that proceedeth from God, openeth the understanding of the Mind. Verse. 29  
Chap. 5. How the Spirit proceedeth from the Father and the Word. Verse. 37  
Chap. 5. Wither the Spirit goeth when it goeth forth from the Father and Son. Verse. 39  
Chap. 5. How the Holy Spirit revealeth the Opened Seals. Verse. 42  
Chap. 5. The Aim of the Different Wisdom. The Touchstone to try whether the Spirit of God, or the Spirit of the Devil speaketh. Verse. 74  
Chap. 5. How the Spirit hath brought all the Three Principles into a Body. Verse. 89  
Chap. 5. The comparing of the Spirit of Man with the Eternal Spirit, and the Number-Three. Verse. 90  
Chap. 5. As the World is spoken forth from the Spirit, so is it also in Man's Spirit. Verse. 91  
Chap. 5. The Spirit of Man hath in itself the Kingdom of God, of Hell, and of this World: also how all was without Being till the A. and O. Verse. 92  
Chap. 5. The Centre was but one Spirit: How all came to be thick, gross, and hard, as it were opposite to the Majesty of God. Verse. 99  
Chap. 5. How the Air or Wind is not the Spirit of the Number-Three. Verse. 102  
Chap. 6. How the Spirit of God Ruleth in us: and how the soul attaineth the paradisical Garland. Verse. 32  
Chap. 6. As the Spirit is, so is the body of it. Verse. 59  
Chap. 7. How often unwillingly the Holy Ghost is called a Devil, and the Devil accounted a good Spirit. Verse. 60  
Chap. 8. A similitude of the going forth of the Spirit in a Red hot Iron. Verse. 6  
Chap. 8. How no Spirit desireth to come out from its Mother again. Verse. 59  
Chap. 9 He on whom the understanding of this Spirit falleth, he understandeth it. Verse. 4  
Chap. 9 Of the root of the Fire- Spirit, and of the impotent Air- Spirit. Verse. 54  
Chap. 10. How the Spirit of God hath planted and created a Model in his will. Verse. 15  
Chap. 11. Of the Breathing in of the Air- Spirit, and the Spirit of the soul. Verse. 15  
Chap. 11. How the Spirit of this World introduceth its Government also in the seed. Verse. 34  
Chap. 14. How we are subjected to the Spirit of this world from our Entrance into the womb of our Mother. Verse. 4  
Chap. 17. How the outward Spirit should look after outward things. Verse. 6  
Chap. 18. How the outward Spirit hath insinuated itself into the soul. Verse. 34  
Chap. 3. How the six Spirits have executed their fierce might in us. Verse. 50  
Chap. 4. Wherefore and of what the Spirits are created. Verse. 29  
Chap. 4. The Spirits are created out of the Centre of the Eternal Mind. Verse. 31  
Chap. 4. How the Creation of the Spirits was. Verse. 36  
Chap. 4. The Spirits are created every one according to its kind. Verse. 37  
Chap. 4. Of the Spirits that have their original out of the Inceptive will. Verse. 54  
Chap. 4. Out of what the Earthly and Watery Spirits are. Verse. 55  
Chap. 4. The Spirits are incomprehensible to us. The Author will show us the Government of Heaven further, and then the Government of Man. Verse. 57  
Chap. 5. When it is that the six Spirits shall be known. Verse. 47  
Chap. 5. When the hidden Spirits go into the Ether: also of the Time when the seaventh Seal taketh its beginning known by the Author. Verse. 48  
Chap. 5. How the Spirits of Darkness lie captive. Verse. 110  
Chap. 10. How the Creating of the Spirits was. Verse. 16  
Chap. 14. Of the six Spirits of Nature: also of the Original of Mobility. Verse. 27    
Star. Stars. 

Chap. 7. How every Star hath a several property. Verse. 74  
Chap. 3. The Word is in the Father, and hath the seven Stars or Forms in its power. Verse. 47  
Chap. 3. We are under the power of the seven Stars, or seven Spirits of the Father's Nature. Verse. 48  
Chap. 5. How the Image of the wisdom of God hath the seven Stars. Verse. 43  
Chap. 6. Out of what the Stars are: also why they are to us innumerable. Verse. 41  
Chap. 7. If the Stars and Elements had not been created, the Ground of Nature had not been manifested to the Angels. Verse. 25  
Chap. 7. Out of what the Stars are, and their property. Verse. 72  
Chap. 7. The cause of the Burning of the Stars: also how they awaken all Creatures. Verse. 73  
Chap. 9 Of the Tinctures number six, and of the Spirits number six; which together make Twelve in Number; or the Stars which the Woman in the Revelation weareth Verse. 73  
Chap. 10. How the Stars are children of the Sun: very great things are to be concealed here. Verse. 17  
Chap. 10. How God on the fourth Day created the Sun and the Stars. Verse. 19  
Chap. 11. Of the working of the Stars in the Creatures, to the manifestation of the wonders of God. Verse. 35  
Chap. 11. How the soul can subdue the power of the Stars, which indeed would feign be delivered from vanity. Verse. 38    
Sting. 

Chap. 2. The sour harshness is the Mother of the Sting or Goad: also how in the Liberty it becometh joyful, and how the fift Form riseth up. Verse. 73    
Stone. 

Chap. 6. The Eternal Flesh is the Noble Philosopher's Stone, which the Magis find. Verse. 98  
Chap. 6. There is nothing like the Philosopher's Stone: It is manifest and also hidden. Verse. 99  
Chap. 6. Of the Excellency of the Stone. Verse. 100  
Chap. 6. The great joy which he hath that findeth the Stone. Verse. 101  
Chap. 6. This Stone is the slightest and most contemptible. Verse. 102  
Chap. 6. The power of those that have this Stone: they who rightly seek it, find it: others scorn it. Verse. 103  
Chap. 7. What help the soul getteth in its earnestness: also how little knowledge is necessary for the attaining of the Corner- Stone. Verse. 9  
Chap. 7. The Noble Stone is to be found every where. Verse. 14  
Chap. 7. How Isaac, Jacob and David found the Noble Stone, Christ. Verse. 36  
Chap. 7. How Moses and Eliah had the Noble Stone. Verse. 38  
Chap. 7. How all the Prophets prophesied and wrought Miracles by the power of this Stone. Verse. 39  
Chap. 7. The Stone of the Wise Men is Christ the Son of the Living God. Verse. 40  
Chap. 7. The worldly wise Schools have always persecuted the Stone. Verse. 41  
Chap. 7. What the Stone of the worldly wise, is. Verse. 42  
Chap. 7. How we are lead astray at this Day by the Devil, and lose the Noble Stone. Verse. 49  
Chap. 7. The distinction between those that have the Stone, and those that have the subtlety of the Serpent. Verse. 52  
Chap. 7. They that have the Stone know the false Magis or whore. Verse. 56  
Chap. 9 How the World longed after Man. The Stone was known in salomon's Time. Verse. 7  
Chap. 9 In what way it is not hard to find the Stone. Verse. 8  
Chap. 10. How the true Magis shall find the Noble Stone. Verse. 4  
Chap. 10. At the End of Nature lieth the uncorruptible Stone. Verse. 5  
Chap. 10. How the Stone is to be sought in Metals. Verse. 6  
Chap. 13. What lieth hid in this Stone, which is the Eternal Son of God. Verse. 1    
Strife. 

Chap. 2. Of the strife between the fierceness and Meekness. Verse. 93  
Chap. 7. Of the vehement strife of the Anger of God. Verse. 44  
Chap. 8. Of the strife of the Tincture against the Fire. Verse. 32  
Chap. 8. The strife between the Fire and the Substantiality. Verse. 35  
Chap. 13. One will alone is without strife, in two wills there is discord. Verse. 45  
Chap. 13. Whence strife ariseth, one seeking to subdue another: also of a things own Prophet that is borne in the highest number of the Crown. Verse. 46  
Chap. 13. How the Prophet showeth the Crown, out of which the strife and malice ariseth. Verse. 48  
Chap. 14. The cause of strife about the soul of Man is, because there are two Dominions in Man. Verse. 68  
Chap. 16. Among a thousand that have a several Gift and knowledge taught of God, there is no strife about the food of the soul. Verse. 34  
Chap. 16. Whence the strife amongst the Apostles arose. Verse. 35    
Subsistence. Substance. Substantiality. 

Chap. 2. Of the Eternal Subsistence of the Hellish Creatures. Verse. 57  
Chap. 4. A description of the Substance in Darkness: and of the desire which hath Generated it: als; o what is called Fire. Verse. 13  
Chap. 4. A Substance may proceed out of a Thought. Verse. 30  
Chap. 6. Why that which is palpable is a dead Substance. Verse. 60  
Chap. 7. How the Eternal Substance is. Verse. 6●  
Chap. 7. In what manner every Substance remaineth standing in the Eternal Nature. Verse. 81  
Chap. 18. How Men may be able to understand the heavenly Substance. Verse. 31  
Chap. 18. Own Reason cannot attain the heavenly Substance. Verse. 32  
Chap. 8. What is called Air; also what is called Substantiality. Verse. 36  
Chap. 9 How out of the Material Substantiality two Kingdoms are come. Verse. 46  
Chap. 9 How all Essences went forth: they all stood in the Material Substantiality. Verse. 48    
Sun. 

Chap. 9 What Light was before the Sun. How the Sun and all Stars came to be: The Sun is the Heart. Verse. 61  
Chap. 9 How the Zodiac, the Earth, and the Planets stand in Order: and the Sun in the midst. Verse. 70  
Chap. 9 A description of Lights, and of the Sun. Verse. 88  
Chap. 9 How the Sun penetrateth powerfully into all the six Forms. Verse. 91  
Chap. 9 How long the Sun's standing still was to have remained hidden. Verse. 105  
Chap. 10. In what way many have found Sol: or the Sun. Verse. 3  
Chap. 13. How the Sun hath the Dominion in the four Elements. Verse. 27  
Chap. 13. A resemblance of the Elements and the Sun to the Father and the Son. Verse. 28  
Chap. 13. Of the Sun's being every where in this world: and how it is a similitude of the Sons being every where. Verse. 30    
Superior. 

Chap. 15. How the Superior provoketh the Inferior to wickedness. Verse. 11    
Supper. 

Chap. 13. How the Apostles and their Successors have broken bread and celebrated the Lords Supper. Verse. 10  
Chap. 13. How they have drunk of the Cup in the Supper. Verse. 11  
Chap. 13. How we receive the whole Trinity in the Lord's Supper. Verse. 31  
Chap. 13. How in the Lord's Supper we assume into our soul, the Body of Christ, which filleth the Heaven, whereby at the Judgement it will pass through the Fire. Verse. 32  
Chap. 14. To what End the Testament of the Lords Supper was Instituted. Verse. 19    
Swine. 

Chap. 16. That Men must not turn back to the husks of the Swine. Verse. 20  
Chap. 16. How we may powerfully cast away all Swine and Devils. Verse. 21    
Tabernacle. 

Chap. 11. How the Present Tabernacle, about which we strive is none of ours, the Devil hath defiled it: our Mother will purchase a new Garment for us. Verse. 112    
Teachers. Teaching. 

Chap. 11. Of the Teachers grown up of themselves, who teach for Money, to show their Eloquence and foreign Language. Verse. 85  
Chap. 11. The Author envieth not what good people give to their Teachers: The Ox that thresheth should not be mussled: Antichrist is laid quite Naked. Verse. 105  
Chap. 12. The blessedness of the Potentates and Teachers, who Govern and Teach those that are under them well. Verse. 7  
Chap. 12. What Teachers the Princes should choose. Who is certainly the Antichrist. Also of one that cometh who will teach the Truth. Verse. 33  
Chap. 13. What the Congregations and the Teacher's behaviour should be. Verse. 8  
Chap. 3. The Spirit of Christ in God, is without Law: The Teaching from self Authority is false. Verse. 67    
Temptation. 

Chap. 3. Men ought to hold out in the Temptation. Verse. 35    
Testament. Testaments. 

Chap. 13. How our soul often goeth out from the fair Image: and how God giveth it the New Garment again through the Testament, or Sacrament of the Lords Supper. Verse. 20  
Chap. 3. Without Faith the Testaments are shut Seals. Also how the Trinity is ours. Verse. 87  
Chap. 11. The appearing Saints anger God with their use of the Testaments. Verse. 45  
Chap. 13. The Author will show what the Testaments of Christ are. Verse. 3  
Chap. 13. The Church in Babel danceth about the Jewel of Christ's Testaments. Verse. 4  
Chap. 13. How the virtue of the Jewel remaineth sealed to Europe and Asia. The Great misuse of this Jewel (the Testaments) by Babel. Verse. 6    
Tetragrammaton. 

Chap. 16. Of what lieth hid in the word Tetragrammaton and Adonai. Verse. 65    
Theologists. 

Chap. 2. An admonition to the Theologists or Divines with a reproof. Verse. 94  
Chap. 4. A Hint to the Theologists, who Preach of Gods will. Verse. 45    
Thoughts. 

Chap. 2. Whence the Mind and Thoughts proceed. Verse. 40    
Thunders. 

Chap. 3. Of the seven Stars, and of the seven Thunders. Verse. 43  
Chap. 3. Of the voices of the seven Thunders: They are not manifested in the Centre of the Son. Verse. 53  
Chap. 5. What the Corporeity of the Divine Nature is: also how the seven Thunders shall be opened one after another. Verse. 12    
Time. 

Chap. 4. How the wheel of the Eternal Essences moved before the Time of the Fiat: also of the Beginning of Time. Verse. 32  
Chap. 15. The Mother of Nature complaineth, or her children: and the Time shall be shortened. Verse. 2  
Chap. 15. Admonition that the Present Day is the Time of bettering. Verse. 25    
Tincture. Tinctures. 

Chap. 4. That there is another Will borne that attaineth the Liberty in the Fire, and is called the Tincture. Verse. 17  
Chap. 4. The second Will or the Tincture is the Lustre in the Darkness, and the Ornament of the Essences, and blossom of Life. Verse. 18  
Chap. 4. Why the Power of the Tincture is hidden from the Alchemists. Verse. 23  
Chap. 4. The Tincture is the Light of the Earth. The Sun is the Life of the whole wheel. Verse. 27  
Chap. 4. The Tincture of the kind Joy shone also out of the fallen Angels. Verse. 39  
Chap. 4. The Tincture in the Will of the Devil is become false: they would domineer over the Son of God. Verse. 43  
Chap. 8. How the Tincture is a Creature, and wrestleth with the Fire. Verse. 56  
Chap. 8. How the Lustre is still, and the Tincture movable and living, and the deepest Ground of Heaven Verse. 57  
Chap. 9 Wherein the Noble Tincture consisteth: how every Life standeth in the hand of God: How the Spirit were in Hell fire. Verse. 52  
Chap. 9 Of the separation of the two Tinctures, of the Fire-Life, and the Aire-Life. Verse. 53  
Chap. 13. How without the Verbum Domini both the Tinctures had remained captivated by the Devil, in the Anger of God, and in the Spirit of this World. Verse. 35    
Tongue. 

Chap. 5. What the Tongue signifieth or denoteth. Verse. 107    
Trade. 

Chap. 17. Every Trade and business is in the Ordinance of God. Verse. 12    
Treasure. 

Chap. 17. What Treasure the virtuous gather, and what Treasure the covetous gather. Verse. 27    
Tree. Trees. 

Chap. 7. Out of what the Tree of Good and Evil in Paradise grew. Verse. 47  
Chap. 13. A speech to the Great and wide Tree the Generation of Adam. Verse. 52  
Chap. 14. How the small Grain of Mustard seed becometh a Great Tree. Verse. 44  
Chap. 17. Why God did forbid Man to eat of the Tree: also of his state before and after the Fall. Verse. 10  
Chap. 9 How the paradisical forms were known on the Trees. All our fruits are Good and Evil. Verse. 14  
Chap. 9 Our fruits upon the Trees grow not of themselves. Verse. 15    
Trial. 

Chap. 14. The Author cannot write nor express what Joy the soul hath, after it hath passed through the Trial. Verse. 54    
Trinity. 

Chap. 3. What the Number Three or Trinity is. Verse. 12  
Chap. 5. How that which is spoken forth is an Image of the Holy Trinity. Verse. 41  
Chap. 5. Where the Number Three or Trinity dwelleth. Verse. 57  
Chap. 5. The Spirit of the soul, but not the Light of the Eyes, comprehendeth the Trinity. Verse. 58  
Chap. 5. There is nothing Perfect, but the Number-Three, or Trinity. Verse. 59  
Chap. 16. What the Trinity is from Eternity to Eternity. Verse. 104    
Turba. 

Chap. 13. How the Turba destroyeth the Multiplicity: from whence it is that envy and falsehood proceedeth. Verse. 49  
Chap. 13. How the Turba exerciseth itself in the Anger: also of the springing up of the blossom of Life. Verse. 60    
Turk. Turks. 

Chap. 6. How a Turk attaineth God, together with the children that are without understanding. Verse. 21  
Chap. 6. The Turks say no. He that honoureth the Father honoureth the Son. Verse. 28  
Chap. 11. The cause of the Turks Potency: also how long their blindness shall continue. Verse. 92  
Chap. 11. The Antichrist shall not devour the Tree of the Turks with his Dragon's Mouth, or Tyrannous Policy: also what it is the Antichrist shall be destroyed by. Verse. 93  
Chap. 11. How the Turks are became a wild Tree. Verse. 95    
Vanity. 

Chap. 15. Vanity and wantonness is the first lesson youths learn. Verse. 7    
Vials. 

Chap. 5. In the Courts of Princes the Vials of Anger are poured forth through the Instigation of the Hypocrites. Verse. 66    
Virgin. 

Chap. 6. How the Eternal Virgin came into substance. Verse. 80  
Chap. 6. The Word is the understanding in the Eternal Virgin. Verse. 82  
Chap. 6. Neither the Virgin nor the Flesh do operate, but the Spirit. Verse. 83  
Chap. 11. Of the Eternal Virgin, out of which the Matrix of the Earth became an Image. Verse. 12  
Chap. 13. How our corrupted substance became Earthly: and how God in the heavenly Virgin, and also in the Earthly Virgin became Man. Verse. 19    
Understand. 

Chap. 3. They that are borne of God shall understand this. Verse. 37  
Chap. 4. Advice to them that are able to understand this Text. Verse. 59  
Chap. 18. If an Ass should speak the word of God, that soul which feareth God would understand it. Verse. 46    
Universities. 

Chap. 15. What our children learn at the Universities. Verse. 9  
Chap. 15. How Students in the Universities are advanced to govern in Church and State; and how they Rule then. Verse. 10  
Chap. 16. The Person of Christ is a Mystery, hidden from the Pride of the High Schools or Universities. Verse. 29    
Uppermost. 

Chap. 9 How the uppermost desireth the nethermost, and the nethermost the uppermost. Verse. 109    
Warning. 

Chap. 5. A Warning not to account these things Fictions. Verse. 147  
Chap. 5. A Warning to go out from Contention, a reproof to Babel. Verse. 149  
Chap. 7. A Warning to him that is fallen to rise again. Verse. 13  
Chap. 8. Of God's care in Warning of his children. Verse. 48  
Chap. 11. A Warning to the children of God to go out from the whore of seeming Holiness. Verse. 51  
Chap. 11. A warning not to run after disputation and contention. Verse. 86  
Chap. 12. A warning to those that are here advanced to Honour. Verse. 5  
Chap. 12. A warning to the Rich to be Meek and Gentle. Verse. 6  
Chap. 12. A warning against the Devil who soweth weeds; what the Doctrine of Moses and of Christ was. Verse. 15  
Chap. 12. A warning to wrestle in Patience. Verse. 47  
Chap. 13. The Authors warning will not be in vain. Verse. 41  
Chap. 13. A warning to those that say; If our Teachers teach us not right, let them look to it: also of the mis-use of the Baptism and Supper. Verse. 42  
Chap. 14. A warning concerning the way of appearing, holiness. Verse. 8  
Chap. 14. How God warneth Man of his wrath. Verse. 69  
Chap. 15. A warning concerning the Punishment that shall be over the face of the Earth. Verse. 16  
Chap. 16. A fore warning of the Antichristian Wolf borne of an Academy. Verse. 26  
Chap. 16. A warning not to trust in the skill of the Letter, but in the Spirit of God. Verse. 33  
Chap. 18. A warning to Europe, Asia, and Africa, concerning thg strong Bow that is bend, advice to arise from sleep, and to see with our own Eyes. Verse. 37    
Wars. 

Chap. 5. Of the right murtherours that provoke Princes to wars. Verse. 77  
Chap. 12. Of him that is the cause of Wars. What war is, and whence it springeth. Verse. 43    
Watchful. 

Chap. 14. What we are to be watchful against. Verse. 42  
Chap. 18. Every one should be watchful, both in a spiritual and Temporal state and condition. Verse. 42    
Water. 

Chap. 8. How the water reacheth up to our Lips. Verse. 15.  
Chap. 9 Of the water above the Firmament, and of the water beneath. Verse. 59  
Chap. 10. How the water flieth from the fire, and the fire runneth after the water. Verse. 26  
Chap. 13. A similitude, showing how all things have water, and the Substantiality from it. Verse. 25    
Ways. 

Chap. 18. We have but two ways to go, one outwardly in working for necessity, and the other inwardly in the will of God. Verse. 41    
Weight. 

Chap. 2. How Death trembleth at the Life: and whence weight in Nature proceedeth. Verse. 72  
Chap. 3. Whence the weight, matter, Lustre, and satiating the hunger of the first will proceedeth. Verse. 10    
Whore. 

Chap. 3. How the obstinate whore hath caused her Laws to be reverenced and worshipped. Verse. 71  
Chap. 3. How the whore possesseth the Kingdom of Christ with Deceit. Verse. 73  
Chap. 3. The Prophets have prophesied of the Babylonish whore, who must into the Lake. Verse. 74  
Chap. 3. the whore scorneth the Angels sounding of his Trumpet, and flattereth herself. Verse. 76  
Chap. 7. The false Teachers compared to the whore. Verse. 58  
Chap. 8. An admonition to the whore of Babel. Verse. 11  
Chap. 11. All people are scandalised and kept back by the whore. Verse. 91  
Chap. 13. A mention of the Conceitedly wise whore: who is not better but worse by the Reformation: also of her punishment. Verse. 58  
Chap. 17. When Men were careless the Babylonish whore brought forth the covetous Devil: also concerning the Last Time. Verse. 25  
Chap. 18. How it is that the whore will not be converted. Verse. 38    
Wicked. 

Chap. 5. The wicked as well as the Good grow to the Wonders of God. Verse. 3    
Wilderness. 

Chap. 3. How Men must go into the Wilderness, and be tempted of the Devil. Verse. 34    
Will. 

Chap. 1. The Eternal Will of the Father is the Original of the Fire of Life. Verse. 23  
Chap. 1. Of the Eternal Will, and the Eternal Desire. Verse. 24  
Chap. 1. How the Will impregnated itself. Verse. 25  
Chap. 1. How the Will desireth to be free: also what the second Will, or the Eternal Mind is. Verse. 26  
Chap. 1. Why the first Will generated a second Will, and falleth into Anguish. Verse. 31  
Chap. 1. What the Will, the contrary Will, and the Desire are. Verse. 32  
Chap. 2. Of the Eternal Will, Word, Father, of the two wills; what is called Nature and A. and O. Nature is manifested in the second will, as Fire in Light. Verse. 9  
Chap. 2. Of the will, and of the Desire in the will. Verse. 13  
Chap. 2. That the will cannot be captivated by the two Forms. Verse. 22  
Chap. 2. How the will is sharpened by the two Forms. Verse. 23  
Chap. 2. How the second will is free from Nature, and consumeth not. Verse. 62  
Chap. 2. A description of the first Eternal will that is called God. Verse. 75  
Chap. 2. The first will causeth the Birth of the Love: also of the Original of the Names, Father and Son. Verse. 87  
Chap. 3. Of the first and second will, and of the Birth of Nature. Verse. 20  
Chap. 4. A clearer demonstration of the Alteration in the will; or of the second will. Verse. 24  
Chap. 4. The will is the Master of every work, its first Original is out of God. Verse. 48  
Chap. 4. How Men shall attain a Divine will. Verse. 53  
Chap. 4. Of the twofold acceptibility from one will. Verse. 66  
Chap. 4. Why the second Will is called Son, Word, Person, Heart, Light, Lustre Love, and Wonder. Verse. 68  
Chap. 6. It lieth not in the opinion or knowledge of any, but in the good will and well-doing: the will bringeth us either to God, or to the Devil. Verse. 19  
Chap. 6. How we are all blind; Our life and all our do consist in the will. Verse. 22  
Chap. 8. What will is in God. The great power of the will hidden in the Spirit of the soul. Verse. 18  
Chap. 10. The will of God is not contention and strife: also concerning the Hypocrites. Verse. 33  
Chap. 12. We must go out from Reason into the will of God: also what our continual purpose should be. Verse. 35  
Chap. 14. God desireth to have no Hypocrites, but a sincere earnest will. Verse. 10  
Chap. 15. Earthly food passeth away, but the will and the desire in the will remaineth. Verse. 15    
Wisdom. Wise Men. 

Chap. 5. The Wisdom of God is a Virgin, and no Woman or Wife. Verse. 44  
Chap. 5. Of the Operation of the Wisdom of God in both Matrices. Verse. 45  
Chap. 5. The Wisdom of God is an Image of the Trinity. Verse. 49  
Chap. 5. How the Wisdom is the Body of the Spirit, through which we know his form. Verse. 50  
Chap. 5. How we know the Virgin of Wisdom: she is the Ornament of the heavenly fruit. Verse. 52  
Chap. 5. The Virgin of Wisdom or the Trinity is no local thing, but without End Verse. 56  
Chap. 5. Our own Wisdom attaineth not the Crown of God's secrets. Verse. 72  
Chap. 6. The Eternal Virgin, the Eternal Wisdom, and the Eternal Word are not divided. Verse. 78  
Chap. 7. Solomon learned his Wisdom in no University. Verse. 37  
Chap. 7. The Constellation is a cause of Wisdom, Art, and Subtlety, and of all worldly Government among Men, Beasts, and Fruits. Verse. 79  
Chap. 11. How the first Adam lost the Virgin of Wisdom, and how the second Adam had it. Verse. 70  
Chap. 13. How the Light of the Eternal Wisdom of God in Adam was extinguished. Verse. 18  
Chap. 14. The Devil's practice in the Wisdom of those that are advanced to high Places. Verse. 38  
Chap. 14. How the Divine Wisdom is often covered in the children of God. Verse. 56  
Chap. 2. What the Wise Men understood by Sulphur, Mercury, and Sal. Verse. 38    
Woman. 

Chap. 3. The Woman of the Dragon, is told what she hath built. Verse. 63  
Chap. 3. A warning to the fair Woman. Verse. 64  
Chap. 3. The Woman hath no Authority but from the Dragon. Verse. 66  
Chap. 3. How the Woman upon the Dragon rideth in Pride, Pomp, and State. Verse. 69  
Chap. 3. The Anger of God accomplisheth all its wonders on the Woman of the Dragon Verse. 70  
Chap. 3. How the Woman is said to be the God of the Beast: viz. how the spiritualty or Clergy are said to be the God of the Magistrates or worldly Power. Verse. 77  
Chap. 9 How Man hath the Tincture, and Woman the Substantiality, and how that was in Eternity. Verse. 44  
Chap. 9 Why the Woman must be under the Government of Man. Verse. 111  
Chap. 9 Why Women are talkative: how the Moon governeth their Matrix; why the Moon runneth her course so soon. Verse. 112  
Chap. 11. How God divided Adam, and made Woman out of him. Verse. 23    
Wonders. 

Chap. 3. How Christ prayed to his Father, and wrought great wonders. Verse. 72  
Chap. 9 How the Spirit of God openeth the wonders which were foreseen in the Eternity in the Wisdom. Verse. 115  
Chap. 17. The outward Body should manifest the wonders of God. Verse. 14    
Word. 

Chap. 1. How the Word is God that Eternally maketh itself. Verse. 38  
Chap. 2. The Word Createth in the Genetrix. What the Eternal Still Joy is. Also in what Nature is Generated. Verse. 78  
Chap. 2. The Word taketh its Original in Nature: Two words are Generated in Nature: the first expresseth the fierce power which is the Father's Nature. Verse. 80  
Chap. 2. A description of the second Word which is cal●ed God. Verse. 81  
Chap. 2. How the second Word dwelleth in the first will Verse. 84  
Chap. 2. How the second Word is the Son, and the brightness of the Father: also how Love and hate stand in opposition. Verse. 85  
Chap. 3. The Word of God hath broken the fierce Might in the soul. Verse. 55  
Chap. 4. How the Heart is the Word: and the Spirit is the former of the Word. Verse. 80  
Chap. 5. The soul, the spirit, and the body form a Word. Verse. 86  
Chap. 5. How the meaning, the Word, and the forming of words is to be understood. Verse. 96  
Chap. 5. How the third Principle also may be understood in the Word. Verse. 112  
Chap. 6. How the Word in Nine Months became a perfect Man. Verse. 84  
Chap. 6. What in the Iron representeth the Word, the Majesty, and the Holy Ghost. Verse. 89  
Chap. 8. How it is that the Eternal Word was to become Man. Verse. 67  
Chap. 8. How the Word which became Man, entered into Death on the Cross, and broke the seven Seals. Verse. 68  
Chap. 14. How the soul formeth the Word. Verse. 29    
World. 

Chap. 1. The Angelical world is not without the place of this world. Verse. 34  
Chap. 3. Of what and wherefore this world hath been created. Verse. 40  
Chap. 3. God is a Spirit: the seaventh form manifesteth him: wherein the Creation of this world is effected. Verse. 45  
Chap. 4. This world shall not die, but be changed: the shadow of every thing therein remaineth Eternally as a figure to the Glory of God. Verse. 28  
Chap. 5. The inward Government is not severed from this world. Verse. 16  
Chap. 5. Whence this world is become corporeal. Verse. 17  
Chap. 5. This world is a similitude of the Deity in Love and Anger. Verse. 81  
Chap. 5. This world is a Sprout out of the Eternal Nature. Verse. 82  
Chap. 5. The Form of this world was from Eternity in Gods immaterial Nature. Verse. 83  
Chap. 5. How before Time the world was without substance. Lucifer hath stirred up the Fire in his habitation. Verse. 97  
Chap. 5. Where the Angelical world is manifest. Verse. 117  
Chap. 6. How we are yet blind concerning the substance of this world. Verse. 10  
Chap. 6. What we are: also what the world, and the Original thereof is. Verse. 40  
Chap. 6. The Eternal Substance and this world are like a Man, they each generate their like. Verse. 46  
Chap. 7. Why God rejecteth not the world before the End of Time. Verse. 18  
Chap. 8. Of our own hard Prison in the spirit of this world. Verse. 14  
Chap. 9 Why this world was Created, which before the Creation stood in the Eternal Wisdom as an Invisible Figure. Verse. 6  
Chap. 9 Of the inclination of the Spirit of this world. Verse. 9  
Chap. 9 Of that which the Spirit of this world hath built. Verse. 10  
Chap. 9 That which desireth to reach God must pass through the Fire: also what Fire that is which must dissolve the world. Verse. 8  
Chap. 11. The world is full of God: where God is, and where the Abyss is. Verse. 107  
Chap. 11. What the substance of this world, the Angelical world, and the Hellish world are in the sight of God: also where God is to be sought. Verse. 110  
Chap. 14. The world maketh the Children of God but a Gazing Stock. Verse. 55    
Works. 

Chap. 4. As the building shall appear, so shall the builder, our works follow us. Verse. 52  
Chap. 5. How the evil works of the Regenerate in Christ shall appear. Verse. 134  
Chap. 8. The description of the New Body, and of the Old Man: and how our works shall follow us. Verse. 77  
Chap. 18. How all works follow after the will: also how Lust in the soul is awakened. Verse. 21    
Wrath. 

Chap. 1. The severe Kingdom of wrath is in the Centre: how the Father is but one: how the third Principle could not have been created. Verse. 49  
Chap. 11. How God warneth Men of his wrath: and how he letteth that come which Man himself hath awakened, as Wars, Famine, Pestilence, etc. Verse. 40  
Chap. 11. What we have inherited from Adam: How the Anger should have rested Eternally: without the awakened wrath no Devil can move a Flie. Verse. 41    
Writings. 

Chap. 4. Though the Authors writings be hard and incredible, yet they have an Infallible certainty of assurance. Verse. 19  
Chap. 4. His writings have an assurance in the Centre of the Earth. Verse. 20  
Chap. 5. This is no understanding, but childish writing. Verse. 33  
Chap. 6. How people may be benefited by these writings. Verse. 9  
Chap. 9 What the Devil intendeth to do with these writings. Verse. 1  
Chap. 9 The world's servants had rather lose God, and the Kingdom of Heaven, than their honour and Goods. The whore by the Instigation of the Devil will persecute these writings. Verse. 2.  
Chap. 10. Advice, in these writings to rest contented with the present apprehension of them. Verse. 31    
Youth. 

Chap. 15. Of the wickedness and unruliness of youth, if they perceive their Parents give way to it. Verse. 5    
Zeal. 

Chap. 12. The Innocency of the blind simple zeal against the Martyrs. Verse. 21  
Chap. 16. Of the Great submission of the Love of God. Patience is better than zeal. Verse. 36     
FINIS.   

XL. QVESTIONS Concerning the SOUL.  
Propounded By Dr. BALTHASAR WALTER. And Answered, By JACOB BEHMEN. Alias Teutonicus Philosophus.  
And in his Answer to the first Question is the Turned EYE, OR, Philosophic GLOBE.  
(Which in itself containeth all Mysteries) with an Exposition of it.  
Written in the German Language ANNO. 1620.  
LONDON, Printed by Matth. Simmons, in the year 1647.   

A CATALOGUE OF THE 40. QUESTIONS.  
READER,  
THe Author wrote this Answer to these Questions, chief for his friend's sake that sent them to him, as also for the benefit of all such as love the knowledge of Mysteries: this friend of his was Dr. Balthasar Walter, who traveled for Learning and hidden Wisdom, and in his return home, happened to hear of this Author in the City of Gerlitz, and when he had obtained acquaintance with him, he rejoiced that at last he had found at home in a poor Cottage, that which he had travelled for so far and not received satisfaction: then he went to the several Universities in Germany, and did there collect such Questions concerning the Soul, as were thought and accounted impossible to be resolved fundamentally and convincingly; which he made this Catalogue of, and sent to this Author, from whom he received these answers according to his desire, wherein he and many others that saw them received full satisfaction.  

QUESTION. I. Whence the Soul proceeded at the Beginning?  
2. What is its Essence, Substance, Nature and Property?  
3. How is it created the Image of God?  
4. What, and when was the breathing of it in?  
5. How is it peculiarly fashioned, and what is its form?  
6. What is its Power?  
7. Whether is it corporeal or not corporeal?  
8. After what manner cometh it into the body of Man?  
9 Which way doth it unite itself with the Body?  
10. Whether is it ex traduce and propagated after an humane bodily manner? or every time new created and breathed in from God?  
11. How, and where is it seated in man?  
12. How, and what is the Illumination of it?  
13. How doth it feed upon the word of God?  
14. Whether is such new soul without sin?  
15. How cometh sin into it; seeing it is the work and creature of God?  
16. How is it kept in such union, both in the Adamicall and Regenerate Body?  
17. Whence and wherefore is the contrariety between the flesh and the Spirit?  
18. How do that departed from the Body at the Death of a Man?  
19 How is it Mortal, and how immortal?  
20. How doth it return to God again?  
21. Whether goeth it when it departeth from the Body, be it saved or not saved?  
22. What doth every soul departed? doth it rejoice till the last Judgement Day?  
23. Whether do the souls of the wicked, without difference (for so long a time before the Day of Judgement) find so much as any mitigation or refreshment?  
24. Whether do men's wishes profit them any thing? or sensibly do them any good?  
25. What is the hand of God and the Bosom of Abraham?  
26. Whether doth the soul take care for men, their friends or Children, or their Good●; and whether doth it know, see, approve or disapprove their undertake?  
27. Whether doth it know this or that Art, or Occupation, whereof (while it was in the body) it had sufficient skill?  
28. Whether also doth it obtain, somewhat more certain knowledge of Divine, Angelical, Earthly and Diabolical Matters than it had in the body?  
29. What is its Rest, awakening and Glorification?  
30. What is the difference between the Resurrection of the flesh and of the Soul, both of the Living and of the Dead?  
31. What kind of new Glorified bodies shall they have?  
32. What shall their form, condition, joy, and Glory be in the other Life?  
34. What is that lamentable and horrible condition of the damned Souls?  
35. What is the Enochian Life, and how long doth it continue?  
36. What is the soul of the Messiah, or Christ?  
37. What is the Spirit of Christ, which he willingly commended into his Father's hand?  
38. Of the things which shall come to pass at the end of the world?  
39 What, and where is Paradise with its Inhabitants?  
40. Whether is it mutable, and what shall it be afterwards?    

TO THE READER.  
IF we knew the preciousness of our own souls, we would confess and acknowledge with an inward feelingness, the answer to Christ's Question, when he said; What shall it profit a man to gain the whole world and lose his own Soul? Or what shall a man give in exchange for his soul? the soul is so precious that nothing can truly be valued at so high a Rate. To save it is the greatest gain, to lose it is the greatest loss: then who will not highly prize the study and understanding of the way to save it. Christ saith, He that will save his soul shall lose it, and he that will lose his soul shall save it: but who understandeth this? we know it is the earnest desire of every soul to be saved, and to be happy and glorious, but the way is very unknown to us poor fallen souls, for we can hardly suppose that losing will be the saving of ourselves: Christ also taught that the way to Glory was through many tribulations and Death; this way he entered into Glory, and so have all the blessed from the beginning of the world, and can not otherwise to the end thereof: but how shall a soul know the way to lose and deny itself, so that it may assuredly attain Eternal Salvation? Let it listen, in its heart and Conscience inwardly to that Teacher, which it shall find there, who is in God himself: we have the Testimony of Moses for this; who told the Israelites the Word, the Commandment is nigh thee, in thy heart heart and in thy mouth (not the outward but the Inward heart and mouth) as also the Apostle Paul saith to the Romans, that Christ the Eternal Essential word of God, the word of Faith which they, the Apostles, preached, is nigh us in our hearts and in our mouths, and in another place he saith, Do you not know that Christ is in you, except you be past reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi? furthermore the Apostle John saith, that God is Love, and he that loveth; G●d dwelleth in him, and he in God, which we all perceive is true, for in him we live and move and have our being, and this may be known though the Apostle Paul had not said so much, for one of the Poets of old spoke what he knew and said, we are all of his Offspring, as the Apostle mentioneth it: nay we all know that he that doth well is the servant of God, but he that doth evil is the servant of the Devil who ruleth in his heart: and though there is none that doth good, no not one, nor can do of himself, while he is in this mortal, life yet through Christ in him he can desire to do well, and be sorry when he hath been drawn away to do evil by the lusts of his own heart, by which the Devil tempteth us to do evil; but if we will resist the Devil he will fly from us, if we will leave off to do evil, and desire, try, and learn to do well, without doubt we shall be able through God that dwelleth in us: and then he will teach us all things, and lead us into all truth by his Spirit. All this we shall fully understand, and all Mysteries when God shall manifest himself in us, if we earnestly desire it with all humility, selfe-deniall losing of our souls, and being nothing in our selves; for then God will be All in All, and nothing is impossible with God: All this and much more hath the Author of this Answer to these Questions concerning the soul, found true, and hath out of his inward Mystery manifested many things in this, and other Writings of his, the knowing whereof will be exceeding useful to the furtherance of the salvation of every soul; which when I had read I was very much satisfied in my own soul, and do desire that others may be made partakers of them, so fare as lieth in me: I have therefore taken in hand to put this Treatise into English, which I chose to do rather out of the Original then out of any Translations, because they many times come short of the Authors own meaning, and because I found many errors in some of them, and he is so deep in his writings, that we have need to desire that our souls may be put into such a condition as his was in, else they cannot be fully understood: but the same God that satisfied his desires will satisfy ours, if we cast ourselves upon him in our souls, and let him do with us what he pleaseth.  
Concerning the Author, he was from his youth much addicted to the hearing of Sermons; and hearing that speech of our Saviour's, Luke 11. ver. 13. Your heavenly Father will give the Holy Spirit to them that ask it, and by the differences and controversies in Religion, which he knew not how to satisfy himself in; he was so stirred up and moved, to ask, seek, and knock, that he might know the truth; upon which by the Divine drawing and will, he was in Spirit wrapped into the holy Sabbath in which he remained seven whole days in highest joy by his own confession; after he came to himfelse he laid aside the folly of youth, and was driven die Divine zeal earnestly to reprehend impudent, scandalous, and blasphemous speeches, and did forbear in all his actions the least appearance of evil; and continued to get his living by the labour of his hands, till the beginning of the sixth Seculum, which was the year 160. When he was a socond time possessed with a divine Light, and by the sight of a sudden object, was brought to the inward ground or Centre of the hidden nature: yet somewhat doubting, he went out into an open field, and there beheld the miraculous works of the Creator in the signatures, figures, or shapes of all created things, very clearly and manifestly laid open; whereupon he was taken with exceeding joy, yet held his peace in silence praising God. But ten years after in the year 1610. through the overshadowing of the holy Spirit, he was a third time touched by God and renewed, and became so enlightened, that least so great grace bestowed upon him should slip out of his memory, and he resist his God, he wrote privately for himself, (without the help of any Books but the Holy Scriptures) many Books the Titles whereof follow at the end of this work. Which books contain such high and deep grounded Mysteries of the Deity, as have not been revealed since the Apostles times.  
On the 18. Novemb. Stilo novo, betimes in the morning he called one of his sons, and asked if he also heard that excellent music? he said no, than he had that the door should be opened, that that music might be the better heard. Afterwards he asked what a clock it was? being answered that it had struck two; he said, it is not yet my time, my time is three hours hence, in the mean time he was heard to speak these words.  O thou strong God of hosts deliver me according to thy will, O thou crucified Lord Jesus, have mercy upon me, and receive me into thy Kingdom. 
When it was near about six of the clock, he took his leave of his wife and sons, and blessed them, and said; now I go hence into Paradise; then spoke to his son to turn him, and sighing deeply, he mildly and quietly departed this world.  
If it were not for the great fruit that I conceive may grow to every one that studieth it, I should be sorry that I am the Instrument, to make such things known in my Native Language; and much more unwilling it should be published to the view of so many various minds, as are now sprung up: But my hope is, goodness will get the upper hand, and that the fruits of the Spirit will prevail to the subduing of the Lusts of the flesh: now I readily submit to the censure of those who have that good desire: and of those who are not proudly and perversely wedded to their own conceits, (when they have considered this Author's meaning:) whether this will not be as beneficial to us as it hath been to other Nations: Indeed my mind is lead to think, that our troubled doubting Souls may receive much comfort leading to that inward Peace which passes all understanding: that all the disturbing Sects and Heresies arising from the Darkness and malice of men and Devils, will be made to vanish, and cease by that understanding which may be kindled in them from it: they that rule will perceive how to effect all their good purposes, to the joy and happiness of them that are subjected to their government; and Subjects will soon learn to obey in every thing as the Primitive Martyrs did, though they should live under such Governors as they did: so God shall be glorified by all men's love to one another, and peace will flourish over all the Earth.  
It may be some will think it so hard to attain the understanding of this Author, when they read the answer to the first Question, (which is far more difficult than any of the other, because it contains the sum of them all in brief) that they will forbear to take so much pains as they suppose is requisite; but if it should prove a little harder than other writings, the profit will countervail the Labour with a hundredfold advantage; yet let every one read it themselves, or hear it read with their own ears, that others misreport hinder them not from so great a benefit, and they shall no doubt attain it, for I am convinced by my own experience that every one may receive according to their vast or narrow capacity, who have according to mine own measure been satisfied, though I be  
One of the unworthiest of the Children of Men, J. S.   

THE AUTHOR'S PREFACE TO BALTHASAR WALTER.  
1. Dear beloved friend, it is impossible for Reason to answer these your Questions, for they contain the chiefest and greatest Mysteries, which are alone known to God:  
2. Hence saith 
a Dan. 2.27. And such an answer joseph gave to the King of Egypt.  Daniel to King Nabuchadnezzar: That which the King asketh & desireth of the Learned, Chaldeans, Astrologians and Wise men, is not in their power. The God of Heaven only can reveal secret things: it is not in my Reason to answer the King, but yet, that the King may perceive the thoughts of his heart God hath revealed it, not that my Reason is greater than any man's living.  
3. So likewise I say to you: you shall be answered (not that my reason is greater than any man's living; but only that you may perceive the thoughts, the earnest seeeking and desire of your heart,) it is given me to answer you.  
4. And you should not so anxiously seek after these things, they are in no outward reason: But to the Spirit of God nothing is impossible; seeing we are the children of God, and in Christ new borne of God: the son seethe very well what the father doth in his house, and also learneth his Art and work.  
5. Seeing also we are the mystery of God we ought not to suppose, that we must not meddle with such mysteries, as Antichrist teacheth; for none taketh unto himself any thing of God's Mysteries unless it be given him: and St. James saith, 
b james 1.17.  Every good and perfect gift cometh down from above, from the father of lights, with whom there is no change nor alteration.  
6. And seeing you seek so eagerly after such things, you become thereby even the cause of finding them: for God giveth his mysteries both by means and also without means, but that no man might boast, he often maketh use of very mean people about them, that it might be acknowledged that they come from his hand.  
7. You shall be answered with a very sound and deep answer, yet briefly comprised, not according to outward reason but according to the spirit of knowledge.  
8. And although I could sufficiently show and demonstrate these things in a larger description: yet seeing they are all described, and explained at large in my other Writings: at present I set them down but briefly for the ease and delight of the Reader, and that it may serve for a short memorial of the great mysteries.  
9 But he that desireth to know these things fully & fundamentally, let him seek them in my former Writings, especially in the 
c The threefold life.  third part, and there he hath the whole ground of the 
* Note that by the words divine essence, substance, or essentiality in the writings of this Author he meaneth not that essence which is God himself, but whatsoever is besides God, and which taketh its orginal from God, as the eternal Ideas in the wisdom of God do. And that which is essential according to the form or figure of the Idea, and that wherein all Ideas lie, he calleth Mysterium magnum & Coeleste Arcanum.  Diving Essence, and also of the creation of all things, of that which is eternal, and of that which is corruptible; and how every thing was made, and is come to be as it is, and act as it doth, and what it shall be in the end.  
10. And therein also lieth the Key of the Mysterium magnum, so fare forth as a creature is able to comprehend or bear, and thither we refer you for further explanation: and so I commend me to you into the brotherly love in Christ, Anno 1620.  
Jacob Boehmen.   


The first Question Answered.  
QUESTION the First. Whence proceeded the Soul Originally at the beginning of the World?  
1. We have, both in our second and third Book sufficiently laid open the mysteries of the Soul according to the three Principles of the Divine Essence: where also we have set down by many Circumstances, the eternal Centre of the eternal Nature: and also the Ternary of the Divine Essence; and moreover what Eternity hath ever been, and how the beginning of the Creation 
a Or came to be.  was brought forth; and what an Angel, and what a Soul is: Also we have laid open the heavy fall of Lucifer, and moreover both the Mothers which have so brought it forth, the one 
* Engendering.  procreating the heavenly Essentiality, and the other the Hellish: where also we have written of Light and Darkness.  
2. Therefore we shall not be very well understood by the Reader in this Treatise unless he hath read over and well 
b Or understood.  comprehended 
c Or book.  the third part of our Writings.  
3. Although that apprehending is not in humane power, yet the way thereto is very faithfully shown him, so that if he do long to attain it, he shall obtain a 
d Leader, or the holy Ghost.  Guide and director, (if he follow our counsel) who will show him the key of the Mysterium magnum, leading to that precious Philosopher's stone, and to all Mysteries: let none think this impossible, for with God all things are possible: He that findeth God, findeth all things with and in Him.  
4 Now you know 
e In or by.  according to Reason, that all things are originally sprung and derived from Eternity: This also the holy Scripture tells you: in God are all things; 
Act. 17.28.  In him we live and move and have our being, and we are his offspring.  
5. And although men cannot say of God that the pure Deity is Nature, but that it is the Majesty in the Ternary: yet we must say that God is in Nature, although Nature can as little reach or comprehend him as the Air can comprehend the Sunshine: However we must say; that Nature is borne in his will, and that it is a SEEKING, produced out of Eternity; for where there is no Will, there is also no Desire.  
6. But in God there is an eternal Will (which is himself) to beget his 
f Glance or Lustre, or brightness of his Glory.  Heart or Son: and this Will maketh the 
g Or rousing.  stirring or proceeding out of the will of the Heart, which is a Spirit: so that the Eternity consisteth in 
h 1 Will; Father. 2 Heart; Son. 3 Proceeding or Efflux; holy Ghost.  three Eternal Forms, which are commonly called Persons: as we have very accurately 
i Declared or Expounded.  explained it in our third Book.  
7. Then if we discern and know that there is not only Light and Majesty, but also Darkness, as is plain; it behoves us to know whence Darkness ariseth.  
8. For in the Eternity beyond Nature there can be no Darkness, for there is nothing to bring it forth: we must only look into the Will and the Desiring, for a desiring is attracting.  
9 And whereas in the Eternity it hath nothing but only itself, it draweth itself into the Will, and maketh the Will full, and that is its darkness, whereas otherwise, if it were not desiring it were a Nothing, 
k Or viz.  but an eternal stillness without 
l Or Being.  Essence.  
10. Thus the Attraction maketh 
m movableness.  Mobility and Essences which otherwise could not be in the stillness: and so also this maketh 
n Astringency or bitingnesse.  harshness, hardness, and drought together with 
o Acidnesse.  sharpness.  
11. Neither can we say for all that, that the Darkness swalloweth up the Light, as the Eternal Liberty; for, that which is Eternal cannot be altered nor changed: but yet we must say that Light and Darkness are in one another.  
12. Now the Light is good and hath 
p Or power.  virtue, but the Darkness hath the harshness, hardness and coldness: and the desire of the Will maketh Essences and attracting, which is a 
q Riggling.  stirring in the hardness, and if that which is attracted do stir by the drawing then it causeth a jarring, whereby Light and Darkness are mingled together in the sharpness.  
13. And we must consider, 〈◊〉 the free Light is sharpened in the Essence in the sharp stirring, whereby we come to understand the 
r Lightning.  fire-flash, and the eagerness; and yet we cannot say that there is any rending.  
14. For that which is Eternal without beginning admits no severing, but stands as a wheel which begetteth itself in itself: whereof you have a similitude in the Mind of Man, where indeed there is a Will of a rising and running, but no removing: the greater the Will is, the greater also is the 
s Or Being.  Essence, and the more strongly it is sharpened.  
15. Thus the still Liberty which is neither Darkness nor Light is sharpened in the sharp Desiring attracting, so that it appeareth as a flash which shineth.  
16. Also we cannot say that the Liberty doth take in the flash, for from Eternity it hath had Nothing: but we can well say, that the Light and Splendour shineth in the Liberty.  
17. For that which is free letteth in the Light, but that which is not free (as the 
t Or estringency.  harshness which maketh Darkness, and is material, to speak in a Spiritual sense) that doth not receive the Light.  
18. This we can truly say, that whatsoever is transparent and not of a 
u Mild or fluid.  gross Nature doth take in the Light, as appeareth by the water which taketh in the Light, and the harsh Earth not.  
19 Moreover in Fire you have a sufficient manifestation of the Essence of all Essences, for you see that the Fire burneth in an harsh dry matter, for it is the harsh Desire which entereth into itself like a great anguish, and reacheth after the Liberty; where also it receiveth the Liberty, like a flash, and it kindleth by the flash that it burneth.  
20. And although it must be understood that there is no such fire in the Eternal Essence as that is which appeareth externally, yet it is internally, in the harsh Desire and externally remaineth dark: Therefore the Eternal Fire is externally dark, and internally, as it is in itself in the Will of the Eternal Liberty it is a Light, which shineth in the Still Eternity.  
21. 
* Or differences kinds or manners.  Now then, we understand, that in Fire there are ten Forms; all which are borne in the Will, and all belong properly to the Eternal Will: therefore we rightly say that the Eternal Will is God's Will: and that the Liberty which hath the Will is God himself, for it is the Eternity and nothing else.  

The first Form.  
22. First, there is the Eternal Liberty, which hath the Will, and is itself the Will: now every Will hath a 
x Or longing,  seeking to do or to desire something; and herein it beholdeth itself, and seethe in the Eternity what itself is; it maketh to itself a glass of its own likeness, for it seethe what itself is, and so finding nothing but itself it desireth itself.   

The second Form.  
23. The second Form is the Desiring, and yet it hath nothing but itself, thereupon its desire seeketh a model of its own Will in itself, and maketh itself pregnant, so that a darkness or over-shadowing cometh to be in the Will: which the Will would not have; but the Desire: the seeking causeth it; and yet there is Nothing that is able to consume or expel the Desire.  
24. For that which is before the Desire, beyond the seeking is Free and a Nothing, and yet it is: yet if it were a thing that could be perceived, it were an Essence, and must subsist in that Essence which brought it forth: but seeing it is without Essence, it is the Eternity, viz. Good: For it is no source, and hath also no Mutability, but it is a Rest and an Eternal Peace.  
25. But seeing the immense Space is bottomless, therein being neither number nor end and also no beginning, therefore it is like a Glass, it is All things and get as a Nothing: it beholdeth itself, and yet findeth nothing but an A, which is its 
a Originali Textu. A V goe.  Eye  
26. A V is the Eternal Original of something, for it is the Eternal beginning and the Eternal End: Thus the Eternal Abyss looketh into itself and findeth itself.  
27. The A is below and the V is above, and the O is the Eye, and although it be no Essence itself, yet thus it is the Original of Essence; there is neither below nor above but its Glass in the A V is a sight. 
As the sight of the Eye.   
28. But whereas there is no ground, therefore its Glass is such an Eye as this O; for God himself saith in the Revelations I am A and O, the beginning and the end, the first and the last.  
29. Consider us according to its precious depth, for we speak not here according to Nature in a 
b Similitude, or Parable, or Figure.  Form, but according to the Spirit above Nature in the 
c Go T tes Character T  Divine Character T.  
30. The ☉ is the Eye of God, the Eye of Eternity; This maketh and is a Glass, and it is a round circle like a Globe not like a Ringle; for we cannot describe it otherwise. Hereby we mean the Globe of Eternity; wherein lieth the foundation of Heaven and Earth, of the Elements, and also of the Starry- 
d Or Wheel or Orb.  Sphere.  
31. For it is a Globe like an Eye, & it is 
e God's wonderful Eye.  the Eye of God's Wonders, wherein every thing was seen from Eternity, yet without Essence, as in a Glass or Eye, for it is the Eye of the Abyss; concerning which we have no Pen, Tongue nor utterance either to write or speak; only the Spirit of Eternity leadeth the Eye of the Soul thereinto; and so we see it, else it must remain in Silence; and this hand could not describe any thing of it.  
32. Now seeing that in the Eternity there is such an Eye, which is God himself, (and yet is not called God but Eternity; and according to the Eye he is called A and ☉, before the A there is Nothing, and in the ☉ there is All, and in the A and ☉ beginning and End) hence we find, that there is a Will in the ☉, and the Will is the ☉ itself which maketh the A, (viz. the Eternal beginning of the 
e Drawing or longing, or attracting.  seeking) so that the Abyss beholdeth itself, and maketh a Form in itself like a Globe.  
33. For the Eye finding no bottom, it closeth itself, and becometh like a round Globe of Glass, and so it is the similitude of Eternity, in that it can find itself: for there is no finding in the Abyss, because there is no place or limit but the mere Abyss: and when it doth find itself in the Eye, yet it findeth nothing but the Eye, which is the Globe.  
34. Now the Eye maketh the Globe, and it is the Globe, and all put together is a 
f Or an Fternall Will.  Will to seek itself, and so to see what the Eternity is, which is made manifest in the Eye.  
35. For the Eye maketh a beginning and an End; and because there is nothing that can give it, it giveth itself, and it is from Eternity to Eternity, the Eternity itself, it ᵍ toucheth Nothing for it is a Nothing in itself.  
36. Then if there be a Will, which is the Eye, and which keepeth the Eye, that keeping is the Desire of the Eye, and so the Desire causeth an attraction in the Eye, yet nothing is there but the Eye: and the Desire only attracteth itself in the Eye, and impregnateth the Eye with that which is attracted, so that it becometh full, and yet also nothing is there but a darkening of the Free Eye; yet the Eye is not dark, but the Desire in the Eye is impregnated in itself.  
37. For the Will of the Eye is still: and the Desire of the Will maketh itself full, and the Eye continueth free in itself: For it is free in and from Eternity, and this we call the Eternal Liberty in all our Writings.   

The third Form.  
38. Now a Desire is sharp and attractive, and that maketh the third Form, viz. a moving in itself, and it is the Original of the Essences; and hence come the Essences in the Eye and in the Will, and yet the Will may not suffer itself to be attracted.  
39 For its peculiar right is to be still, and to hold the Eye in the Circle in the Globe, and yet it cannot defend itself from the drawing and filling, for it hath nothing wherewith it can defend itself, but the desire.  
40. And here ariseth the Eternal Enmity and contrary will, the Will, will not be dark, and its Desire maketh it dark, the Will would suffer the Motion willingly, because it is its manifestation, but the drawing in and darkening pleaseth it not, though indeed the Will is not attracted nor darkened, but the Desire in the Will impregnateth itself.  
41. Now when the Desire thus sticketh fast in the darkness, there is a great anguish, for it is troubled and attracted and also darkened, and bringeth anxiety to itself in itself, and desireth liberty: and drawing so strongly at the liberty, would feign draw itself into the Liberty, and so it maketh itself more eager, rough and hard, and the Darkness is like an horrible consuming sharpness.  
42. For it snatcheth the Liberty into itself: but it is so sharp that it appeareth in the Liberty as a flash of lightning, which consumeth the darkness with its eagerness: and hence it is that God saith, I am a 
a Deut. 4.24.  consuming fire.  
43. Hereby understand, how every 
b Materia.  matter consiseth in the power of the true Fire, and how the floor shall one day be purged: for it is the Original of the Fire, which hath all power; for it consumeth whatsoever the Desiring hath made, whether it be stone or mineral, 
Centrum Naturae.  for it is the sharpness of the Etenall Liberty and maketh the Centre of Nature.  
44. But that you may search yet deeper, know, that the Fire Originally consisteth in three Forms, viz. in the Desire, and then in the matter of that which is attracted, viz. in the darkness, in which Essentiality proceedeth from the Attraction, and thirdly, the Anguish source, and itself maketh the fourth Form, that is the flash, for the Liberty causeth that, and is the kindler of the anguish source.  
45. For the Desire in the Darkness, would have nothing else but the Liberty, and the Liberty is a light without shining, it is like a very deep blue colour mixed with green, so that it is not known what colour it is, for all colours are in it; and the Desire in itself in its eager anguish and sharpness breaketh the colours, and maketh an horrible consuming flash in itself, and changeth it according to the anguish that it becometh Red.   

The fourth Form.  
46. Now the Liberty in the Desire suffereth itself not to be bound or captivated, but changeth itself from the Red flash into Light, into a glance of the Majesty, and it is an exulting great Joy in the Liberty.  
47. For the Eye is made manifest in the Light, and the 
a Or Substantiality.  Essentiality is made mannifest in the Will, and then it is known what Light or Darkness is: also thus the Eternity is known, and so God's Holiness always ariseth in the wonders from Eternity, and it hath neither limit nor beginning, for it is an Eternal beginning comprehended in Nothing but only in the Wonders, which are its own Essence, where there is neither limit nor 
b Time or years.  number.  
48. And thus nothing is known in the still Eternity, but the glance of the Majesty, and the Spirit which is borne in the Will, and the Majesty hath the 
c Regiment.  Dominion.  
49. Beloved friend, understand the sense right: we mean not, that the Birth apprehendeth the Liberty without, but within itself in its Centre, it apprehendeth itself in itself, and maketh Majesty in itself, and yet there is no including there, but it is, as when life ariseth from Death or from Nothing, which 
d Life.  dwelleth only in itself, and this is called a 
e Principium.  Principle: and that wherein it dwelleth is called Nature, which hath seven Spirits and Forms, as is to be seen in our second and third Book.  
50. Yet this Principle hath but one Spirit, which is the life of that Principle, and it hath but one will neither, which is the 
f Or satiating.  fulfilling of the Eternity with the glance of the Majesty.  
51. For this principle is the Power proceeding from the will of Eternity, and the entrance, or the Eternal beginning of the Power, is the Life and the Spirit of the power, which thrusteth forth the Essences of the begettresse, and openeth the Original of the Majesty.  
52. And the whole Eye (which hath thus 
g Or form, or figured.  made itself a Glass in the A and O) is all things, it is the Eternity, and in itself in the Eye it begetteth the Majesty, which is the Heart and power of the Eye, and also the Spirit, which proceedeth from the Power in the Heart, even from the fiery Light flaming Essences.  
53. Thus understand the Holy Ternary in one Essence; the Father is the Eternity without Ground, which is Nothing and yet all things, and in the Eye of his glance he seethe that he is all things: and in the Power of the Majesty he feeleth, tasteth and smelleth that he is Good, that is, that he is God: although the 
h The Tau or Cross.  T▪ (viz: the 
i Schwerigkeit oft Breetheitguere.  harshness) ariseth in the Centre.  
54. And in the Spirit is the moving of the Power, and the Multiplication without ground and number, wherein consisteth an Eternal bottomless multitude, and all in Power.  
55. For, that which hath no ground hath no number, nor is there any shutting up or comprehension therein, and that which is within itself cannot be known 
k Or without ab extra.  externally, but it may be felt by the Spirit; Thus the Internal driveth out from itself and manifesteth itself in Figures, or else God could not be known.  
56. Thus God is together one Spirit: and is from Eternity in three beginnings and ends, and that only in himself: There is no place found in his sight: and he hath nothing in himself that may be compared to him; also there is nothing which can search and manifest any thing further than his Spirit: which always manifesteth itself from Eternity to Eternity.  
57 He is an Eternal seeker and finder of himself in the great Wonders; and that which he findeth he findeth in the Power: He is the Opener of the Power; Nothing is like him, neither doth any thing find him, but that which yieldeth itself to be his own, that entereth into him: That which denyeth itself to be, in that thing the Spirit of God is all things; For it is one only Will in the Eternal Nothing, and yet it is in all things as God's Spirit itself is.  
58. And this, my beloved friend, is the Highest Mystery: Therefore if you would find it seek it not in me but in yourself, though not in your Reason neither, which must be as dead, and your Desire and will must be in God: and so God becometh the will and the deed in you: also the Spirit of God bringeth your will into himself, and then you may well see what God is, and what Spirits child this hand is, and from what kind of Spirit it writeth.  
59 Furthermore I brotherly exhort you, that you seek not with such eagerness, you will not reach the bottom of it with such searching: although you are known and beloved of God; and therefore we give you this for a Rule, yet externally I have no power to give it you.  
60. But follow my counsel, leave off your laborious searching in Reason, and enter into the will of God, into God's Spirit, and cast outward Reason away, and then your will is God's will, and God's Spirit will seek you within you.  
61. And if he find your will in him, than he manifesteth himself in your will, as in his own propriety. For if you quit that will, than it is His who is all things: and when he moveth go you with him, for you have Divine Power, and then whatsoever you search he is in it, and then nothing is hid from the will: thus you see in his Light, and are his.  
62. And let no fear terrify you, there is nothing can take it away but your own imagination, let not that enter into your will, and so you shall work the wonders of God in his Spirit, and acknowledge me your brother in him, else I shall be but as one that is dumb to you: This I tell you for good will.  
63. And seeing we writ of the Eternity, to the end to satisfy your will, concerning the soul, (our purpose herein being according to the will of God) we will therefore first show you the ground of the soul, and then its Original: and so open your eyes that you may be freed from your laborious searching.  
64. For you have now to your old-age gone about this, and so fare as I understand, you have not yet found that deep Mystery in the Spirit: But seeing it is God's will that you should know it, and have it given you for a reward of your so great labour, therefore have a care that you receive it aright: and then that you cast not the Pearl before swine, which are not worthy of it, nor will not be worthy of it to Eternity.  
65. For that which shall be revealed to you here, belongeth to the Children of God, therefore be faithful and employ it according to the Spirit, and not according to humane reason.  
66. For it is so sublime that it will not endure earthliness which proceeds from Covetousness, Pride, Selfe-glory and Arrogancy, although you be not such; but look well into whom you pour oil, for it is poison to many: let others themselves seek as you have done; But give the Children bread that they may eat, and praise Our Father which is in Heaven, for to that end it is given you.   

The fift Form of Fire in the Eternal Will.  
67. As we have opened an entrance and a glass to you of the Eternal Original, from whence the Eternal fire proceeds, and what it is, so it is also necessary, that we show you further according to the highest depth, what the Eternal Nature is, in its propagation.  
68 Wherein we must understand two Kingdoms, the one good and pleasant, the other an evil, wrathful, and ever envious sad one: of which the Philosophers from the beginning of the world have treated, and sought after it, but the time of finding it was not then.  
69. But now it is at hand, that the hidden 
l Or secret Mystery.  thing should be found, not only by me, but also by many that will be faithful, and humble themselves to God, and seek in his Spirit and will; it will be found in the Eye of God only, and no where else; therefore let none dive deeper in searching elsewhere, or he will find the Devil.  
70. Seeing then the Eternity is thus which yet is Nothing, and yet there is Light and Darkness, Life and Spirit, which are all things: and so there is a seeking (that is, a desire) in both, to find itself, though there be Nothing that can be 
m Or that can find any thing.  found but the Spirit.  
71. Now seeing it hath nothing that it can find, and yet the Desire goeth on Eternally forward, therefore the Desire is a figure of the seeking will, the similitude of the Eye of God, and it is as a glass of the Eternal Eye which is called God.  
72. Now this is in two manner of ways, one according to the Light, and the other according to the Darkness: for the seeking is in both; and yet there is no departing of the one from the other; the Light is in the Internal, and the Darkness in the Externall, and yet that which is most internal is also most Externall, but the Light is the middlemost.  
73. For it is in the Nothing; therefore it cannot be the most internal, for it hath no Place nor limit; it is its own finding, which the Darkness findeth not, but the will in the Darkness, which desireth the Light, goeth out from the darkness and remaineth Eternally in the Light.  
74. Now the Desire of the Light presenteth a Model like itself, wherein the Eternity is manifest: that is, all whatsoever the Spirit, in the Eternal power of God, findeth in itself from Eternity to Eternity.  
75. This Model is not God the Eternity itself; for it taketh its beginning in the Spirit, and it is the wonder of the Spirit which it seeketh and findeth from Eternity; and 
n The Model.  it is in the Eye of God as a figure, and all the wonders of the Abyss of Eternity are therein, and are beheld in the Light of the Majesty, as one wonder in many Endless wonders.  
76. Also it is an Image of God, a virgin full of purity and chastity, and no begettresse, for the Holy Spirit only openeth the Wonders in the Power.  

Erblicket.  77. Yet this Virgin is the similitude of God, his Wisdom wherein the Spirit 
o Discovereth itself.  discerneth itself, and always and in Eternity openeth the wonders therein: and the more is opened the more is in it.  
78. For she 
* The wisdom.  is without ground and number, and as unmeasurable as the Eye of God himself is, there is nothing like her, also nothing can be found, that may be likened to her, for she is the only similitude of the Deity, and the Spirit of God is her Essence therein.  
79. She is a Circle and Model, which so openeth our mind that we see her, and God in her; for our will is cast into her, and she is in our Will: Therefore we speak of God, and see him in her, as in our Own propriety, according to the hiddenness of the Humanity, this 
p Or Seeing.  sight is exceeding precîous.  
80. We must speak somewhat also of 
q Of the way or condition of  Darkness: It is in itself an enclosing, though there be nothing which barreth it up, but it shutteth itself up, and begetteth itself, and is its own Enemy to itself, for it maketh its own source, without Ground and number; and hath no giver that can bestow this but the Darknesses own Form.  
81. It ariseth from the first Desiring when the Desiring 
r Or draweth into itself.  contracteth itself and impregnateth itself, so that it becometh a very stinging, bitter 
s Or astringent. , harsh, hard, cold, wrathful, fire-Spirit: For the Desire causeth harshness by the Attracting in the will, yet the drawing is stinging and the suffering bitter: which the Will willeth not, and therefore goeth forth from the stinging and entereth into itself, and maketh a peculiar Principle, wherein the Majesty appeareth.  
82. Thus the great Anguish ariseth in the bitter suffering: and yet nothing is there neither that can suffer, but it is thus in itself, and it is its own Life: and if this were not, the 
t Or glance.  splendour of the Majesty would not be, the one is the cause of the other, for the flash is in the Darkness, and the Light with the Majesty is in the Liberty.  
83. And this only is the 
u Or differencing.  divorce, that the Liberty is a still Nothing, which receiveth the Light into it, and maketh the Darkness material, and yet there is no comprehensible 
x Or Substance.  Essence, but a dark Spirit and power, a filling of the Liberty, in itself, that is within the desire and not without it: for without it is the Liberty.  
84. Therefore God is the most hidden, and the most manifest, and that is the 
* Or Mysterium magnum.  Great Mystery, and the Abyss is hidden and yet manifest; as the Darkness is to our fight: But the source is unsearchable, till the Will sink down into it, and then it will be found and felt, when the Will loseth its 
y Or Life.  Light: And herein lieth the Ground of True Faith; let this be told you, ye Teachers in Babel.  
85. Seeing then there is an Abyss, which in regard of the impression of the darkness is called Ground, wherein the source is a cause of the life: (for the wrathful flash is the awakening of the life, although it be nothing there but in itself) and it is also a Desiring, and that desiring is a seeking, and yet it can find nothing but a glass, and a similitude of the dark wrathful source wherein Nothing is.  
86. For it is a Figure of the Earnest wrathful flash, and of the sharp and 
z Stern.  severe power which is Gods according to which he calleth himself, a consuming Fire, and an Angry 
a Or zealous.  Jealous God.  
87. And this glass is also without Ground, without beginning and without End, and yet hath an Eternal beginning and an Eternal End: and is the only Cause, that the Abyss is blue, dusky and fiery: It is the cause of the Stars and Elements; for the Firmament is a second Glass proceeding from this.  
88 As there is a Threefold source in every thing, and each is always the Glass, begetter and cause of the other; nothing excepted, all things are according to the Essence of the ternary.  
89. Seeing then there is a Glass in the Abyss, in which the source beholdeth itself: so it is also a figure and Image of the source, which standeth before the source, and doth or bringeth forth nothing, but is a Virgin of the source wherein the wrathfulness of the Flash 
b Or discovereth itself.  discerneth itself infinitely without number; and always openeth its wonders therein, by the bitter Spirit of the 
c Or rigling.  stirring Essences.  
90. which hath its life in the flash, so that it flieth more swiftly than a Thought; and even the thoughts of the Creatures are and proceed herein, also the Spirits of all living creatures are herein with their root; each life according to its Principle.  
91. And in this Spirit of the Fire-flash, consisteth the Great Almighty Life, for it is consuming; as the flash consumeth the Darkness, and as the Fire consumeth all things, and yet remaineth a Life in itself; yet it is an Hunger and Thirst, and must have 
d Substance.  Essentiality or else it remaineth a dark Hungry Fire: a will to devour and to enjoy nothing, a will to Rage and sting and to find Nothing but itself: whence Essentiality (viz. the water) and also 
* Or Substantiality, or Earth.  Sulphur is begotten and begetteth itself from Eternity to Eternity.  
92. And here my beloved friend, seek the first root of the soul in the Fire life, and the second in the life of the Light, in the Majesty, and so you shall find God's Image and likeness, and the Greatest 
e Or hidden secrets.  Mysteries of the Deity lying therein.  
93. And although there be such an Eye of the wrathfulness, wherein the Earnest 
f Or strong, or stern.  severe Fire-life taketh its Original, yet it is not at all 
g Or rent.  severed from the life of the Light: but is one only life that hath two Principles; for it burneth in two sources which are within one another; and it is one only Spirit, having two differences, and two wills, one will dwelling in the Fire, and the other in the Light.  
94. And know certainly for a Truth; that the dark Fire-life is the Abyss of Hell; for it is the 
h Or stern, or fierce.  severe Anger of God.  
95. But do not you seek, as Babel that great City of confusion upon Earth, hath sought: which we blame not for any thing but her negligence and carelessness, and for seeking her Own Glory and power, and by that means hath ensnared herself in the wrathful Anger of God; which hath a long time subjected her under its wonders, and drawn many souls into its source. Consider this.  
96. In the third Book of our writings, this is set down at large, and that book is somewhat easier to be understood then this is, but in this is the deepest ground of Eternity, so fare as a spirit can conceive, for it cannot bear more, well may it be described more largely, but not more deeply, for it is comprehended in the Abyss in both the Principles, for the soul ariseth in the Abyss in both Principles, and in the spiritual will, in the Eternity.  
97. And yet if it be not wary and circumspect, the Devil may easily ride in its Chariot, viz. in its Will; but if it be circumspect, and do cast itself into the will of the Majesty of God, than the Holy Ghost rideth in its Will, and it is his Chariot.  
98. And herein you may now finely search the Ground of Heaven and Hell, of Angels and Devils, of Evil and Good, of Life and Death, if you seek, as we shall further direct you.   

The sixth Form of Fire.  
99 Seeing then, two Principles are so in one Essence, (as no man with Reason can speak against it; for every life consisteth in venom and in Light, each in its own principle, and according as it hath the source, so hath it also its Light) therefore we must search what that is which sustaineth the life that it be not starved, and what driveth forth its source, that it can endure for ever.  
100 This now also hath two differences, for the Light-life hath its own source and driving, and the Fire-life also its source and driving, each in itself: but the Fire-life is the cause of the Light-life, and the Light-life is Lord of the Fire-life, and herein lieth the 
i Mysterium Magnum.  Great Mystery.  
101. For if there were no Fire there would be no Light, and also no Spirit, and if there were no Spirit to blow up the Fire it would be smothered, and Darkness would be, and the one would be a Nothing without the other, therefore they belong both together, and yet divide themselves one from another, but without any 
k Or removing.  fleeing, and yet there is a fleeing of the Spirit.  
102. You may understand it by this: look upon the glowing Fire; first there is the Matter from whence it burneth, viz. the harsh attracted bitter substance, which hath an Anguish source, and is a 
l Corpus Opacum.  dark Body, whether it be wood or any such thing.  
103. Now when it comes to be kindled, you see Three Principles, first the wood, in the Darkness with the Externall 
m Property and Condition, or Quality.  source of this world, which also hath its own Life, or else it would not take fire.  
104. Now the Fire hath a wrathful, harsh, strong, bitter desiring 
n Quality.  source which begetteth thirst, a devouring and consuming, and the great bitterness is its right Spirit, an Enrager and awakener, which hath all Essences of the Life in it, and it is the power of the life and of the driving, otherwise there would be no burning.  
105. That maketh the great anguish-seeking after the Liberty: and in the Fire it attaineth the Liberty: for it consumeth the darkness in the wrathfulness, and also the matter of the Fire, from which it burneth.  
106. And thereby we know that one Spirit, which divideth itself into two Principles, 
o Inseparabiliter.  into two Spirits, but not severedly, and yet fleeing one before another, and the one catcheth or apprehendeth not the other, and the one is the life and cause of the other.  
107. And therefore they are two Principles seeing they have a twofold source and life, and yet there is but one root from whence they proceed, and one of them affordeth life, and the other affordeth food for that life: This is a wonder and yet no wonder, for there is nothing that can wonder at it, for itself is All things in one only Essence.  
108. Now the fire 
1. Fire.  in itself is first a seeking 
2. Seeking.  to draw into itself, and that is the substantiality the Phur, for the seeking maketh it in the Desiring by its attraction; 
3. Desiring attraction.  or else there were Nothing; and the Attraction is the bitter sting, a destroyer, which the substantiality 
4. Substantiality or Corporality.  cannot endure, and will not suffer, and that not willing to suffer is an anguish, a will to overcome the substantiality with the bitter sting, 
5. Sting.  and the anguish, 
6. Anguish.  pierceth into itself, and catcheth at the Liberty; 
7. Liberty.  and the Liberty is a light in comparison of Darkness.  
109. Now the Anguish is an horrible sharpness, and thus the Liberty is taken and sharpened, so that it becometh a fire-flash and the Anguish-will in the sharpness of the bitter flash, consumeth the Substantiality, be it wood or any other thing.  
110. Now when this hath consumed it, than the Anguish is a Darkness again, and the flash remaineth hidden in itself again; and is an Extinguishing, and the anguish is in the darkness as at first, before the flashing of the Fire, and it remaineth only in a terrible source, where the bitterness is always made more terrible, by the rough attraction.  
111. Now this is thus according to the Outward Principle of this world, as we see undeniably by experience; seeing then there is an always enduring Essence in the Eternity, we therefore demonstrate it thus: behold and consider it deeply and read this with diligence.  
112. The sinking of the anguish in the Eternal darkness, is an Eternal hunger, and an Eternal thirst, and an Eternal Desiring; and the darkness in itself attaineth nothing in the Eternity, that 
p Or Liberty.  it can satiate itself withal out of the 
q Understand by this the sinking of the hunger and thirst of Hell, and of Anger.  Eternity, therefore it is rightly and truly the hunger and thirst of the Abyss of Hell and of the anger of God.  
113. But the will in the anguish (because it can attain or find nothing) therefore it maketh a figure and a similitude to itself in the desiring with the eager attraction, and the eager, harsh, bitter dark Essence, is the Material similitude itself, it eateth itself, and is itself the matter of the Fire, that so the Eternal flash may always continue, and the wrath is always an Eternally continuing burning, and burneth Eternally, out of the Darkness, and hath its own Life in itself, viz. the bitter sting of the Anguish, which rageth and raveth, and is the 
r Rigling.  stirring and original of the Life, and that is 
s Or Principium.  A Principle.  
114. And understand hereby the Eternal desiring seeking, an Eternal Coveting, and yet having nothing but itself an Eternal Envious Enmity, a seeking of the Essences, when the innumerable, and Groundless multitude is always borne in the Will: and an Eternal craftiness, a continual rising in the hunger, an Eternal finding of the similitude of its own desire, the similitude of the Essences, in the Will, and this is manifest in the flash: for the flash elevateth itself ever above the darkness; and the Essences are in the flash, and are continually brought into the Will.  
115. Thus the Fire-will is a 
t Sucking or attraction.  seeking of the high swelling Pride, and a Contempt of the darkness: it contemneth its own root; it is covetous and would devour more than it hath, or more than it should, it hath all lusts; for the desiring Essences are manifest in the Fire, and thence it cometh to pass that in each Will each Essence is again Centre of a whole substance.  
116. And this is the cause of Creation of this world; viz. that the Model hath appeared from Eternity as in a Glass, and was in the Eternal Essences in the figure, as in a virgin without bringing forth, and was seen in the light of God: and hence cometh the Matter of the Earth, Stars and Elements, also All Arts, wit and subtlety, deceit, falsehood, covetousness, haughtiness in the Creatures of this world.  
117. For this world is a Material seeking, comes from the Eternal 
u Viz. seeking.  and is become material and perceptible in the Creation, viz. in the word 
x Verbum Fiat, Let there be, as Fiat Lux. Genesis 1. Let there be light.  Fiat, by the Heaven of the waters, as may be seen in Earth and stones: and the Firmament together with the Elements is yet this 
y Or attraction.  seeking, and still it seeketh the Earthy; for it cannot reach back again into the Eternal.  
118. For all substances go forward in their progress so long, till the End findeth the beginning, and then the beginning swalloweth up the End again, and is as it ever was: but that the 
z Figure, or Idea.  Model remaineth, for the Model did proceed from the Eternal, from which the Creation came forth into a substance: as The Eye of God's wonders.  
119. You must know also, that the Spirit of the Air, proceedeth from the bitter Eternal Fire-spirit, which also goeth forward after the Wonders, in the will of the 
a Or attraction.  seeking of the Essences, which are the Stars: and therefore it maketh 
b Or Wheelings Or Jarring.  whirlings, and cometh from many places: as from above, from beneath, and sidewayes, and many times round about like a wheel, all according as the Fire-seeking is kindled by the Essences of the Stars.  
120. This is wholly like the wheel of the Mind, and it hath its own Spirit, and a proper life of its own, and a proper Will of its own: and therefore it is a Principle, and continued so long, till the End findeth the beginning, the the beginning taketh the End into itself, and maketh the Middle which manifesteth what is done between both beginning and End therein, which ye will consider further of, unless ye be 
c Or Mad.  foolish 
d Matth. 25.8.  Virgins.  
121. Also this 
e Regiment. Viz. Turba Regimen secundum Werdenhagen.  Dominion continueth no longer, than it can remain in the number of the Creation: For every day of the Creation is a Circle of a Revolution in the Eye, and hath its 
f 1. Number, or Time.  number, 
g 10. X. 100 1000  Ten whereof is the ✚ the highest number: and Man hath ten times ten, viz. a hundred, for his number: and in the Crown of Paradise he hath the number Thousand; but in the Eternal Essentiality in the Divine Centre of the Majesty he hath 
h 0.  no Number.  
122. Now look narrowly, with very clear Eyes: God created this world with every substance, in six days, and they were finished about the middle of the sixth Day, somewhat afternoon towards the Evening, and then the Rest, and the Sabbath of the seventh Day, began on the sixth Day: And so the Eternal Rest found the beginning of the Greation on the sixth Day afternoon; this was the End, than came the Beginning and the End together in One again, and it was manifest what God had made in the Days.  
123. Seeing then Man by his Imagination hath destroyed the heavenly Angelical Body, and hath brought it into a corruptible number, that is, into the outward Principle, and therefore he is in it: for he hath lost the paradisical number, and is placed in the hundreth number, wherein he is also now given up to the Outward Life, as to his leader, that is, he hath given himself up to this Leader, so that his number, to be fulfilled in the Circle of the Outward Principle, is clearly known to us.  
124. If we knew certainly the hour of the sixth Day wherein the Creation was finished, we could then set you down the year and day (we mean the 
i Or judgement Day.  last Day) for it goeth not a minute further, it hath its limit hidden in the inward Circle.  
125. Therefore know for certain that the time is near; for in the sixth Day afternoon the Rest of the Eternal Day began, and therefore God instituted the Sabbath of the seventh Day, for a Rest, and an everlasting Remembrance.  
126. And as the Rest began on the sixth Day towards the Evening, and the Entrance to the manifestation of the 
k Working, Viz. the wonders.  works of the Creation (the End then taking in the beginning again, and the six Days stood thus in the Circle as a wonder) so know that ye were created in Paradise, and yet are gone out from it into the Spirit of Wrathfulness into Death 
l Which Spirit ; which hath now wrought its wonders in you these 5500. years and upwards.  
127. And now the End hath found the beginning again, and ye shall see, also feel and find, what Paradise hath been, even every one of them that shall be borne in God.  
128. For (to speak after the manner of Reason, and not according to God) Paradise is borne again, but ye shall not escape mortality, nor the wrath in the Flesh, but Paradise is now already manifest in the Mind, in the soul of the Children of God, and they have the true taste of the Power.  
129. And no subtlety nor power can hinder it, no subtlety can suppress it, nor can any Devil destroy it; for the End hath found the beginning, there can be no hindrance of it, the Power of falsehood breaketh, and then remaineth nothing but a waiting for the bridegroom; for the Children of God shall be found in Paradise, when the Turba in the Wrath shall be swallowed up. We speak high things, yet we understand and know them certainly in the Wonders.  
130. Thus as is mentioned above (if you understand us aright) there is borne out of the Wrathfulness of the Anger; out of the Eternal Centre (out of which this world was produced and created, which is a 
m Or attraction.  seeking of the Eternal:) in the Spirit of this world, (in this Principle wherein we now live:) and there will always be borne falsehood, Covetousness, subtlety, deceit, enmity, in the Will; Lying, Murder, Pride, desire of honour, Selfe-Power, Art, 
n Cunning or Policy.  wit, the wisdom of this world proceeding from Reason, they all come from this root and remain in the Wonders of God's Anger, and though Reason and self 
o Or Wit.  prudence be never so fine, yet it is in the Anger of God, and springeth from the Abyss.  
131. And here behold thyself thou fair world; it is no Fable, as thou holdest it to be, it is known in Ternario Sancto, and he that cannot get within the limit of that, he is captivated by Antichrist, and belongeth at last to that Lake from whence he sprung, it is no time to linger now, both the doors stand open; and whatsoever hath grown in the Turba shall be swallowed up with it.  
132. So also consider the Eternal Fire further, and take a similitude from all sorts of fire in this world, for that which is a Spirit, in the Eternity, is a substance in this world. You see also that fire in itself is an anguishing wrathful rising bitter Essence and source, and yet you see nothing else in the proper Form of Fire, but the flash which shineth, you see not the source, you can only feel that.  
133. You see also that the fire when it burneth, sendeth up from itself a Smoke, in which there is water, whence soot cometh which sticketh to the sides, especially where the fire is enclosed and not free, than the soot is seen as in a chimney; and the soot and water are in one another, and thus the Material Earth cometh originally from the Eternal fire; which Lucifer kindled; Then in the wrathfulness Time began, and the Creation was after that manner which is mentioned in the Third Book.  
134. Understand, the 
p Mysterium Magnum.  Great Mystery further: you see that every Fire giveth light, and you see also that Air goeth forth from the source of the Fire, and you know very well that if the fire had no Air to blow it up, it would be smothered, as all fires are smothered when they have no Air, and yet they produce Air.  
135. The Air is the life of the fire, and the Air hath its Original from the Anguishing bitter stirring source of the Essences, out of the Will: Now you see also very well, that fire must have fuel to burn, or else it is a Darkness, and although it devour itself (by its eager attraction,) yet that fire is nothing but a source in the Darkness, which we understand to be the Abyss of the Anger of God, which is not manifest in God, but is only as a cause of the Life in the Kingdom of God.  
136. You see that all fire must have 
q Substance.  matter, or else it will not burn, understand it thus, the fire produceth Air, and in the Air water, and it mightily attracteth the Air with the water into itself again, whereby the source of the fire is so allayed that it shineth.  
137. For without water no fire shineth, if no water can be procured in a thing, in that thing the fire will not shine, but glimmer; as for example, in 
r Glowing.  a red hot stone, which hath the source of the fire, and no shining but a glimmering, and hardly that, but in Iron it shineth wherein the fire hath water: and therefore Iron at length cometh to be consumed and getteth Rust, but a stone doth not: This is thus according to the Outward Principle of this World; but according to the inward (v●z. the Kingdom of God) it is as follometh, observe it.  
138. The Eternal fire burneth Eternally; yet it is a Spirit: but not manifested according to the wrathfulness in the Kingdom of God: understand it thus: the flash maketh a shining; which ariseth from the fire, and yet it dwelleth not in the wrath of the Fire, but satiateth the fire wholly, and giveth light also out from the fire, and is not comprehended nor retained by the fire: but carrieth with it another source of its own, viz. 
s Amiableness or Friendliness.  Meekness, and yet hath the Power 
t Wit, reason, or knowledge. , Wisdom and Art of the Fire, for in the Light, the Essences of the Source of the fire are first manifested.  
139. Now the light maketh no 
u Or pain.  source, but it entereth into itself into a Meekness, and yet is desiring, which proceedeth from the source of the Fire; and its desiring is an attraction of the Meekness and power into itself: and so it maketh itself pregnant with Meekness.  
140. For the Light is a Fire also, a very yerning fire, a desiring fire, and a perpetual finding Fire, which always findeth what is generated in the Original.  
141. All the Power which ariseth in the wrathful fire, is manifested in the Light; and the Light desireth it in meekness: for the wrathfulness of the Fire and the shining of the Light, are two Principles, of a twofold source, each dwelling in itself, and one comprehendeth not the other, to Eternity, and yet the one is the life and the cause of the other.  
142. And we must understand it thus: we must consider that an horrible anguishing 
* Or pain.  source maketh a sinking into itself, like Death, wherein the limit of Separation is, and yet the Anguish keepeth its source in itself: but the sinking into itself as it were into Death entereth into its 
x Sky, or receptacle.  Aether, wherein the life of the Anguish is no more known: for the sinkng breaketh forth from the anguish source, as a dying, and it is a dying▪ and yet in the Eternity there is no dying; but a kind of entering into another world, of another Principle, of another source.  
143. For the sinking entereth into the still Eternity; viz. into the Liberty; and as the source of the wrathful Fire did remain in itself, in its life, so the sinking is a going quite out from the fire-Life, and yet it proceedeth from the fire-life, but it hath not the source thereof, for it is broken off from that in Death: and the limit of the Separation is a Death; so that the sinking Life pierceth through Death, and sprouteth through Death forth in another world, and hath another Substantiality, (viz. another water) wherein the Light shineth: and therein is no wrathfulness.  
144. For in the Eternity there is no Death to detain any thing with, but there is a kind of entering into several Conditions: for that which hath no beginning hath also no End nor no 
y Foundation or bottom.  ground: and thus the Light ariseth from the source of the fire.  
145. For the Light dwelleth in the Fire, and yet not in the Fire; it is another world, and it is another Fire, called Love, Power, Wonder, sweet, mild, pure, and it is no substance, also it is not Nature, but 
z Extra without.  beyond Nature in another Principle.  
146. It is nothing but a Light flaming Powerful Majesty, and it hath its own Spirit, which bringeth, the sinking through Death, and which sinking out of the Anguish through Death, maketh the sprouting forth through the Death.  
147. 
a The Spirit.  It is free in itself both from the fire, and from the Light, and it is not held or captivated by either of them both, (no more than the Fire detaineth the Air:) It proceedeth from the Light, from the power of the Light; and openeth all whatsoever is either in the source of the Fire or in the source of the Light.  
148. Yet it hath no feeling of the Fire in it; but it is a blower up of the fire of Light, a producer of the Essences of Love in the desiring Power; and an Opener of the Essences of Love.  
149. And that we might be understood (speaking of the Essences of Love, as of another Fire, let it be observed: behold when the light is so brought forth through the wrathfulness, that one fire goeth forth through the other, than the fire of Light desireth the wrathfulness no more, for it is dead to the wrathfulness, and it is a peculiar Fire in itself, and it sendeth forth its life out of itself, which is a sprouting: for it is both desiring and attracting whence Essences proceed, and it hath all forms in it, as the fire-life hath, also such a rising.  
150. And yet the Essences are borne out of the 
b Or Virtue.  power of the Light, and when they fully taste one another, there is a mere Desire and satiety, and yet there is nothing that the Desire of Love can draw into itself, but it attracteth itself into itself, and maketh itself pregnant with the Power of the Majesty, so that this Will becometh satiate, and yet it is nothing but this Power, which is an Image of the Wonders: It is a similitude of the Birth; and it is the power itself: it is the Essence of the Spirit from whence the Spirit hath its food, it goeth forth from the Image and 
c Moveth, waveth.  floateth as the Air in this world doth.  
151. Now the Spirit finding nothing like 
d Without itself.  itself, and so not finding itself but in the Power, therefore it is desiring; for it dwelleth in the Ground of the Power, and yet is not the Power itself, therefore its desiring maketh a similitude of itself.  
152. For a desiring is a seeking, and the figure of the seeking is in the seeking; the figure maketh the Seeking manifest: Thus the Spirit also dwelleth in its own Figure, in the Power, and in the Light of the Majesty; and 
e Viz. The Desiring.  it is an Image according to the property of the Spirit.  
153. The Spirit is not the Image; but the seeking and its desiring is the Image; for it dwelleth in itself, in its seeking; and in its figure it is another Person than the figure of the Power, and according to this Essence God is said to be Threefold in Persons.  
154. But that we may open your Eyes wide, that you may see the whole ground of the Deity (for now it both shall and must be made manifest) you must look upon the Great wonders, which we lost by going forth from Paradise, where now we must labour in the six working days of this world; Therefore consider now what and where we are; and you shall here find such a thing as was hidden even to Nature.  
155. Behold, when you will speak of the Trinity, then look upon the fist Number, upon the A, upon the Eternal beginning which is the Father: and then look upon the O, in the middle, viz. the Son, and then look upon the V, which is the proceeding of the Holy Ghost, which in h●●selfe goeth with the sinking through the sharp wrathfulness into the second Principle which hath E, and goeth forth through the power, as a light flaming flash which hath I. 
A. O. V E. I. I. E. O. V A.   
156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternal 
GoTtes.  God, whic● consumeth in the wrathfulness as a flash, but in the 
* LIebe.  Love in the I, as an exceeding loving God Exalteth, thorough pierceth and powerfully Exulteth: Now if you put the L, thereinto, than you have the Matter of the Divine Essence, in the power it is an Angel, and in the out-birth out of the Centre it is 
g GoLT.  Gold.  
157. The World is Covetous and Ambitious (especially those that will be counted Masters of Arts) and say they know Gold; and are blind people; why do you not then seek it? perhaps thou wilt ask, how should ye seek it? Go with the outward life into Death, there the outward life must die, and in the anguish yield itself up into the Number of the Crown, viz. into the number 1000 and there the End is, and the Death ariseth to a glorious life with a new fair body, you need afford nothing to it but the soul, which will then bring forth much fruit, and then thou hast an Angel which is free from the wrathfulness, for it is wholly pure, seek it and you shall find it.  
158. Yet perhaps thou supposest thou shalt find it, as thou art 
h That is, in the wisdom of Reason, in the Old Adam, in the Ihood and selfehood of the outward man.  in thine old : No Sir, we will teach you another A B C, learn that first, then seek it if you please, if not, let it alone: For the O is much nobler than the L.  
159. Behold now the A (viz. the beginning of the Eye) together with the V (which is the mark of the Spirit,) and go through the Middle of the 
i Or Eye.  O and so you will make a stroke or line through the O thus 
* Viz. two Principles.  🜕.  
160. Now part the two principles one from another, seeing they part themselves, and set them one to the other with its half O like a Rainbow thus for so they stand in the figure, and set the wrath at the left and the light at the Right hand, for it cannot be portrayed otherwise; but it is one Globe.  
161. And take the Spirit which is borne in the Fire, and go therewith out of the wrath in the sinking through Death into the other half Eye (viz. into the second Principle,) and you shall see this Figure.  
The figure following belongeth to this place.  
〈…〉 The Philosophique Globe, or Eye of the wonders of Eternity, or Looking-Glass of wisdom  
Law.  
Gospel's  
Self  
Resignation  

The Exposition of the Philosophic GLOBE or EYE, of both the Threefold 
* Or semicircles.  Circles which signify especially the two Eternal Principles, The 
k Third Principle.  Third being also clearly understood therein, and how it must be understood.  
162. THose Cîrcles should be like Round Globes through whîch a Cross should go: for it is the Eye of Eternity which cannot be portrayed; It Representeth the Eye of the Essence of all Essences; the Eye of God, which is the Glass of wisdom, wherein all wonders have been seen from Eternity: and hereby is described how it is entered into an E●●ence, for the Reader of this book to consider of.  
163. Not as if it could be described or portrayed, for the Mind only apprehendeth it, and only 
l That Mind.  that which can walk in the Divine Mystery; Not by Art or Reason, but by that understanding which the Spirit of God openeth to the humane Spirit of the soul in the Great Mystery, otherways it cannot be apprehended.  
164. The Reader should observe the Numbers, and also what standeth within or without a Circle, and where every word in a Circle beginneth and endeth, all of it hath its peculiar signification and meaning: for every word standeth in its due place.  
165. That which is without the Circle and wheel, signifieth the Liberty of the Abyss 
m Extra Principium.  without the Principle.  
Number. 1. Abyss. 166. The Great Mystery of the Abyss, wherein the Eternal Divine Essence, in the Glass of Wisdom, doth bring itself forth in the 
n Or Centre.  Ground; is marked with the number 1. and the number 2. standeth close by it; which is so to be understood round about that whole Circle.  
Of the Three Circles. 167 The Three Circles drawn about one another, signify the Eternal Birth of the Divine Essence; and All Etrrnall Mysteries both within Nature and without. Viz. the Original of All Essences, as it is here described.  
Of that half of the Threefold Circle at the Left hand, and of number 2. 168. The threefold Circle at the left hand, (where also there standeth without the Circle at Number 2. the Mystery 
o Extra naturam.  without Nature) signifieth, how the Abyss bringeth itself into a Ground; that is, how the Eye of Eternity, viz. the First will (which is called the Father of Eternity, and of all beginnings) bringeth itself in the wisdom into Trinity, into an Eternal Ground, and dwelleth in itself and possesseth itself; and how it bringeth itself into Nature, also how Essence ariseth; as also perceptibility and perception.  
Of that half of the Threefold Circle at the Right hand. 169. The other Threefold Circle at the Right hand, signifieth the Divine Essence of the Holy Trinity; and the Angelical world, which ariseth from the Great Mystery of Eternity, and is manifested by the Principle of Fire.  
What the Cross signifieth. 170. The Cross [whose Arms go] through both the Threefold 
* Or semicircles, or half Globes.  Circles; signifieth the Persons of the Deity; and how they part themselves in the Eternal Unigeniture, as is further mentioned hereafter, according to the Numbers.  
Of the Eye in the Circle. 171. The Eye in the Circle through which the Cross goeth with an 
p Or Two Arms.  Angle, each [half of the Eye] signifieth a world, both that at the Left, and that at the Right: That at the left signifieth the Great Mystery of the Dark world, where the Eye of the Wonders bringeth itself into Nature: that at the Right signifieth the Light world, where the Divine Mystery having brought itself forth through the fire, dwelleth in the Majestic Light, with the first Mystery of the Wonders.  
Of the ♡ in the angle of the ✚ 272. The Heart in the angle of the Cross, signifieth the Ground or Centre of the Deity: Not as if it were separate and did possess a Place; (for itself is the place or Ground of the Deity, and is the midst every where) But that men might learn to distinguish God from Nature; and that Christians may learn to understand the Regeneration, viz. how God hath Regenerated us in Christ, out of his Heart upon the Cross: Therefore this Figure is thus delineated, that the Reader might further consider it. For This Figure comprehendeth all whatsoever God and the Eternity is.  
The Expositton of the Circle at the Left hand. number 3. 4. 5. 173. The three 
* Or Letters.  Characters A. O. V marked with 3. 4. 5. signify the Mystery of the Holy Deity 
q Or beyond. : without Nature, and how it manifesteth itself in Nature.  
Of the A. number 3. and of the Tincture, number 6. 174. A. signifieth the first Eternal 
r Or abyssal.  unsearchable Will: which is called Father; go round that Circle to the nether point, where Tincture standeth at number 6. which is the Ens of the Will, and the first beginning of Naáure: for the Divine Mystery of the Trinity standeth above, and the Mystery of Nature beneath; Each Circle signifieth a Person of the Deity in the first Mystery.  
Of the O. number 4. and of Principle, and of Fire; number 7. 175. The O at number 4. signifieth the Ground of the Mystery; viz. the Birth of the Heart or Word of God, which the first Will (viz. the A) in the Glass of Wisdom, receiveth and holdeth in itself as a Ground of its Essence: For the O signifieth also the Eye of the Glass of Wisdom: for the Eternal word is 
s Conceived, or form.  comprehended in the wisdom, and manifesteth itself in the Light world by the Principle of Fire, go round from the O and you will find, Principle and Fire, beneath at N. 7.  
Of V number 5. and of Essence, number 8. 176. The V at number 5. signifieth the Spirit of the Mystery 
t Or beyond.  without Nature: viz. the Spirit of the First Eternal 
u Or abyssal.  unsearchable will, it ariseth out of the will in the Power of the Word in the Great Mystery, and proceedeth from the Will and Word, and its Exit maketh Essence: viz wonders of the Power colours and virtue; where yet in the Mystery of the Abyss without Nature, no colours are 
x Or known.  discerned, for they lie all hid in one, which is a Glimpse of a Great Wonder, and it is called an Essence of the Wonders: Go about in the Circle from V and you shall find beneath nee●e number 8. Essence: which signifieth that the Essence of All things is under the Spirit of the 
y Or Number Three.  Ternary, and that we must always distinguish Essence from Deity.  
177. For in the Essence, Nature with its seven forms ariseth; For the ternary is but a Spirit in the Essence; and yet there is no Essence 
z Absque.  without the Ternary: for the desire of the ternary is the Eternal 
a M●g●●k.  Magia; and it maketh Essence; it bringeth things] into a Ground according to the 
b Or Idea.  Model which the Spirit openeth in the wisdom, out of it the Creation came forth, according to the Model in the Glass of the 
c Virignalis sapientia.  Virginlike Wisdom.   

A further Exposition of the first Principle, and of the Mystery of the Beginning in the Creation, also of the Dark world: and how the Angle or line of the Cross, and number 9 at the left hand, with its upper and nether space must be understood.  

Of FATHER: N. 9  
178. AT N. 9 FATHER standeth before the 
d Or angle.  Point of the Cross, and Abyss before that, which signifieth the Mystery of the Father without Nature. For Nature beginneth at the Point of the Cross. The first and Greatest Mystery is the Abyss; wherein the Nothing bringeth itself into a will, which is called Father, or the Original to something: The Creation is arisen out of the Mystery of the Father through Nature; here by this Mystery the Eternal Nature with its seven forms is 
e Or meant.  understood.   

Soul. number 10.  
179. At the 
* Or Angle.  point of the line N. 10. Soul standeth: which signifieth the Original of the Eternal Spirits, viz. of Angels and souls of Men, for the 
f The point of the Arm at the left hand.  point signifieth the Centre in Nature, where the threefold Spirit manifesteth itself by Nature, which again signifieth the Magic Fire in the Father's Property, from whence the Angels have their Original, and also the Souls of Men.  
180. We must here understand the Ground and Original of an Eternal Spirit; for Nothing is Eternal except it have its Original from the Eternal Magic Fire: the Original is not to be taken for the true Spirit, but for the Centre, viz. the Cause of the Spirit.   

The Souls Will: number 11.  
181. Every right Spirit is understood in the Light of Life, 
* Or and so is the understanding.  with the understanding; for no right understanding can be in the fire but in the Desire of the Light: and therefore the fiery will must bend and incline towards the heart of God, that is, towards the power of the Light and understanding, as may be seen here, where the Souls will standeth upon the line of the Cross, marked with the number, 11. and there receiveth power from the Heart of God, and so it becometh an understanding Spirit.   

Will number 12. and Soul, number 13.  
182. For it receiveth the Power of the Light, in the meekness and humility, and goeth with the Spirit of its will, (that is, with the Noble Image and similitude of God,) through the power of the Heart, into the second Principle; that is, into the Light world, as may be seen in the other 
g Or half Globe.  Circle at the Right side of the Heart, where N. 12 Will standeth, and Soul N. 13. which signifieth, that the soul goeth out of the source of the Fire, which is the Father's property, and Entereth into the Son's Property: and dwelleth in the Divine power in the Light world.   

HOLY GHOST. number 14.  
183. 
h Or beyond.  Without the Point of the Cross, N. 14. HOLY GHOST standeth signifying the Holy GHOST, who ariseth from Eternity in the will of the Father at N. 9 before the 
i Or point of the Cross.  point at the left hand, and bringeth himself through Nature, along through the Heart and Divine Power at the right hand, out 
k Or beyond.  from Nature; and also through the power of Angels, or of the Spirit of the soul, quite out; and dwelleth in the Liberty in the Glance of the power and Majesty; and is in Nature yet not comprehended by Nature; but in the property of the Divine power only.   

Image; number 15.  
184. Beyond the Word H: GHOST N. 15. Image standeth, also without Nature; which signifieth that the Noble Image groweth out of the Fire of the Soul, as a flower groweth out of the Earth, and hath no feeling of the fiery property: for the fire is as it were swallowed up in it, and yet it is there, but in another source, (viz. in the Desire of Love) a light flaming fire in the Divine property.   

Abyss number 16.  
185. After Image standeth Abyss N. 16. signifying that the true Image standeth in the Abyss 
l Extra without. : beyond all source, and dwelleth in Nothing, viz. in itself only, and through it God dwelleth; therefore there is nothing but the Divine Power, that can find, move, or destroy it; for it is not in Nature, although it ariseth from Nature, in its Root, yet it is quite another thing; as an Apple differs from the 
m The tree it groweth upon.  Tree; though it be upon the Tree and receiveth virtue from the Tree, yet the Sun also giveth virtue to it: and so the Divine Sun (viz. the Majesty) giveth virtue to the Image.   

Of the Word Omnipotence; number 17. and Wrath; number 18.  
186. Furthermore, at the left hand N. 17. there standeth Omnipotence, and it standeth without the 
n Or bounds.  Circle of Nature also: which signifieth the Father's Mystery, which bringeth itself by the Magia (that is, by the Desire) into Wrath: wherein the strong sounding life and strength is understood in the entrance of Nature in the first three forms, viz. Astringency, bitterness and Anguish: and therefore the word wrath, standeth in the space under the line, N. 18. which signifieth, that the Wrath toucheth not the Angle of the 
o Or number Three.  ternary, but is borne in the Desire.   


* Or Subtilty.  Craft; number 19  
187. Craft standeth at N. 19 under the Word Omnipotence: which signifieth the Essence coming out of the Glass of the Principle, which Craft, in the second Principle is changed into a right understanding, and here in the Magic fire it is but craft; for it is subtle and sharp, and a cause of the understanding.   

Devil; number 20.  
188. Over against craft Devil standeth, N. 20. in the space of the dark world, which signifieth the Malice of the Devil, in that he is departed from the point of the ternary, and hath put his will into Wrath and craft on purpose to Domineer over the Meekness of God thereby, and to use the strength and power of the Fire and Wrath.   

Devil's Art; number 21. 22.  
189. Under the Word Craft standeth Devil's Art, N. 21. 22. Devil's standeth without the Circle of Nature, and Art standeth within the Circle of Nature; which signifieth, that the Devil was created out of the Mystery of the Father upon the line or stroke of the Cross in the Eternal Nature as well as the other Angels: But he did get his Art N. 22. in the Magic 
p Or sucking, or Attraction.  seeking of Nature in the Centre of the dark world, whereas he should have gotten it in the power of the Heart of God, and that is the cause of his fall and of his Envy.   

Will; Number 23.  
190. Over the line number 23. standeth Will; signifying that the Devil hath raised up himself from the Divine Line, (upon which he was created) as a proud Spirit, who would feign have been his own Lord, and have ruled by his own Art and Wit.   

Darkness: number 24.  
191. As also the Pride and subtlety of Men doth now: who in the same manner raise themselves up from the Line of God, from Obedience, in own selfehood in which the will cannot reach the Divine power and light, but falleth into itself, into the dark anguishing Magic Fire; as above over the word Will, is noted with number 24. and first into Darkness: for Reason loseth the Divine understanding, and the Divine Desire, wherein it can receive the Essence of God, and so 
q Or fill.  impregnate itself with 
r Or Virtue.  power from God.   

Fire; number 25.  
192. And then 
s Or Reason.  it kindleth the Magic Fire of Covetousness; so that it willeth to have 
t Or more.  much, and never hath enough, as here N. 25.   

Anguish; number 26.  
193. And when it hath filled itself with Covetousness, than the Magic Fire in the Anguish beginneth to burn, N. 26. for that which is thrown into the fire by Covetousness, is fuel for the Magic fire wherein the fire burneth: and there Death is borne; which must separate what Covetousness hath brought in.   

Death; number 27.  
194. And herein also consisteth the Grievous fall of Adam, who hath imagined as the Devil did, and desired to have the variety of this world as his own: He would be cunning and get much 
* Or Wit.  skill, and even the Earthly and hellish source in the skill: Had he continued upon the stroke in the Line of God, he had not been Earthy, for the Spirit of his will should have dwelled in God, and have brought Divine food into the body: but now he is in the Anguish, N. 26. and must again go through the Principle into Death, N. 27. where his body must be consumed in the Mystery.  
195. And if he do not in the time of this Life turn his will into the Cross of Christ, (as is to be seen in this Figure) than he is reserved in the Mystery for the Judgement of God, where he shall be tried in the ●ire, whether the Spirit of his will have any Divine 
u Power or Virtue.  power in it or not, or whether he can subsist in the fire, and there his proud Earthly works will be burned up: and if the soul remain in the Dark Magic fire of the Will, (for itself is a Magic fire, when the Divine Light-fire is not in it) than one magic fire receiveth the other, and then there is no remedy to help out from thence.   

Will, number 28. Light, number 29. Spirit, number 30. Man: number 31.  
196. But the soul which in the Time of this Life did turn again, and did yield it ●elfe up with its will into the Death of Christ, at the line of the Cross, N. 27. that soul is then sunk down from its proud and 
x Or evil.  wicked works and become free in that same will, and is entered into the Death of Christ; and sprouteth forth, with the Spirit of its will, N. 28. in the Divine power from The Death of Christ, through the second Principle; where the Spirit of the Will (viz. the Image) 
y Or reacheth.  obtaineth the Divine Light again, N. 29. and the 
z Or Spirit.  Image N. 30. standeth again in the Divine Man, N. 31.   

Image: number 3●. God: number 33.  
197. For ●hen the Spirit of the Will entereth into Death at the Cross, than it putteth on the Divine Essentiality (that is Christ's flesh) into itself again, and bringeth it with itself, into the Light world, where the Divine life springeth forth again in the Holy Body; and the Image is free again; as here N. 32. is to be seen, and it dwelleth in God N. 33. and eateth of God's word or Essence: For the Image here is 
b Or beyond.  without Nature, in the Liberty, but thy Humanity is in Nature, as it is here set down.  
198. But for those souls, which abide in their proud covetous works in the Anguish N. 26. they abide indeed in the Magic Fire of Anguish, and their works are fuel for that fire.  
199. But if the Spirit of the Will at length yet do incline itself towards the death of Christ, and yet is hard bound to the wrath, than it hangeth as it were by a thread to the death of Christ.   

The ninth Number; number 34.  
200. This soul must needs burn thus a while, till the Spirit of the Will can enter into the Death of Christ, and till its Sydereall fuel be burnt up: when the Earthly body dieth the Image must be 
c Or washed, scoured, or purged.  
* Or washed, scoured, or purged.  bathed, which this present too wise world scorneth, but shall be forced to try it in Death, where that little Spark, (which did hang but as by a thread) must enwrap itself quite into the Death of Christ: for it hath lost both body and Essence, and remaineth naked without Divine 
d Or substance.  Essence or body in God's Mercy in the Divine Tincture: viz. in the ninth number N. 34. and waiteth for the last Judgement, wherein God will restore in the Tincture all that which Adam lost: But the works which it hath done here, will not pass through the fire, but the Dark Magic fire hath swallowed them up into its Mystery in the Dark world; let this be told thee O Man.   

Souls Eternal Habitation: number 35.  
201. After the ninth Number, standeth the soul's Eternal Habitation noted with the N. 35. which signifieth that these escaped souls, are yet in God, in the Angelical world, but without their works, and they cannot so highly attain the Glance of the Majesty, as those which 
e Or here.  in this life have clothed themselves with the power of God. The word Habitation entereth into the Liberty, without Nature, as also above it the word Image doth. For the soul must stand in Nature, but the habitation of the Image is without Nature in the Divine Liberty.   

Angelical World: number 36.  
202. Bevond the word Habitation, standeth Angelical world N. 36. signifying the whole 
f Or place.  Court of Angels or 
g Thrones or Principalities.  Princely Thrones in the Liberty of the Divine Majesty, whereas their root, is in Nature but is not 
h Or acknowledged.  felt.   

Proud Devil: number 37. Will of the Devil Lucifer: number 38.  
203. At the left hand in the upper space, N. 37. standeth proud Devil, with two 
i Or Legs.  lines: one reaching to be upon the Character Q, N. 4. and the other reaching up above the Great Mystery of the Ternary, where standeth Will of the Devil Lucifer N. 38. Here the Devil's fall is to be considered.  
204. He hath driven his proud will from the line of the Cross upwards, and would domineer over the Mystery of the Divine wisdom by 
k Or reason, or in Wit, craft, and fury.  cunning subtlety and wrath, in the power of Fire, and 
l Or inflame.  kindle the Mystery of the Ternary, that he might be Lord, (as indeed he did kindle the Essence in the Mystery: where from Earth and stones proceed) and would feign have flown out above the Mystery of the ternary N. 38. as still at this very day he desireth to fly out above the highest Thrones of Angels.   

Abyss of the Dark world: number 39 Eternal Hell of Devils: number 40.  
205. And hence it followed that he was thrust out from the Divine Mystery, from the highest Thrones, into the dark Magic fire, and is thrown down beneath (viz. into the Abyss of the Dark world; N. 39) where he must dwell without the Principle in the horror of Fire: (that is, in the first three forms 
m Or till fire or before the fourth form which is fire itself.  of Fire) in the Anguish: and there he hath his Hell, as below N. 40. is to be seen, and thither also do the damned souls fall, where to Eternity they cannot see God.   

The other line of the Cross upwards.  
206. Over that line N. 1. above standeth Abyss Eternity, signifying the Liberty without the Principle, and thereby is 
n Or understood.  meant, the Mystery of the Eternity, wherein every Creature standeth in its own source, in its own fire, whether in Darkness or in Light, and hath no other light but what shineth 
o Or in the Creature itself.  in itself, and it also comprehendeth that light 
p Or beside itself outwardly.  without itself: Both worlds, viz. the Light and Dark world are in one another: but the Light is not attained, except a creature be capable 
q Or to receive it.  of it.  
207. There are Angelical Thrones, which we know nothing of, our knowledge reacheth only 
r In Locum, or space, or bounds.  unto the place of 
s Or that.  this world, so fare as the kindling in the Creation did reach, and 
t For a resemblance of it.  therefore this wheel is made with the Cross in it.   

SON; number 41. and of the Heart.  
208. Over the upright line standeth SON N. 41. and at the left Angle or Point N. 9 FATHER, and at the right line N. 14. HOLY GHOST: signifying, the Persons and birth of the Holy 
u Or Triplicity.  Trinity: The ♡ in the Cross is the Centre, and signifieth the Eternal band of the 
x Or threeness.  Trinity.  
209. The word SON, N. 41. signifieth the Word, which the Eternal FATHER always speaketh from Eternity in the Light and Dark world, according to the property of each source.  
210. But the Three Persons are free from the Cross and touch not the line, which signifieth, that God is free from Nature, and is not comprehended 
y Or by.  in Nature, but he dwelleth in himself, and indeed also in Nature, but is not comprehended by that which doth not 
z Give up itself to him.  yield itself into him.   

Of the Heart in the Cross.  
211. The Heart in the Cross signifieth, first, that the Heart of God hath manifested itself in Nature 
a Or with.  by the Principle of Fire, whence the Majestic Light ariseth: secondly, it signifieth the Manifestation in the Humanity, wherein the Heart of God hath manifested itself with a Humane Heart, and how that humane Heart hath obtained the comprehension of the Holy Trinity: as it is the Centre in the Cross; where we must understand the Inward man, viz. the Inwward Heart.  
212. And we may see that the HOLY GHOST at the Right line, N. 14. goeth forth from the Heart in the Light world: which signifieth that the HOLY GHOST dwelleth in the Newborn Heart (viz. in the Image,) and continually bringeth the Will of the Image into the Divine Light world: and as this Heart in the Cross is united 
b Or with.  to the Holy Trinity: so must the Humane Heart (
c Or we mean.  understand the Inward man) be united 
d Or with.  to the Deity that God may be all in all in him, even will and deed.  
213. But the word SON, number 41. standing above over the line of the Cross severed from the Heart, signifieth that the Man Christ, is become Lord 
e Or over All.  of All, and is King over this whole Circle: For God hath manifested himself in the Humanity, and this Man comprehendeth the whole Divine 
f Or substance.  Essence in him: for there is fullness, there is God, and the Divine 
g Or know, or acknowledge.  Essence, in him and without him: we can find God no where else but in the 
h Or substance.  Essence of Christ, therein 
* Or Deity.  is the whole fullness of the 
i Col. 2.9.  Godhead bodily.   

Heaven; number 42.  
214. The word Heaven upon the upright line of the Cross, number. 42. signifieth, first, that heaven is in the Man Christ and also in us, and that we must enter by his Cross and Death into him, in his Heaven which is himself, for upon the Cross Heaven is opened again and borne anew 
l Or to us.  in us. Secondly, it signifieth, that the true Divine Heaven is an Habitation 
m For.  of the Divine Desire, viz. of the Divine Magia; Therefore it cannot be said that we enter into it, but that we are begotten 
n Or into it.  in it, 
o Or by.  out of God's Fire in the Divine 
p Or substantiality.  Essentiality, and no otherways but upon the Cross, viz. through and in the Birth of the Holy Trinity.   

Pure Element; number 43.  
215. The words Pure Element, number 43. upon the upper line of the Cross signifieth the internal world, out of which the Externall, with the four Elements, is brought forth, and its 
q Or substance.  Essence standeth in the internal root.   

Holy Ghost; number 44. Son: number 45.  
216. Moreover it is to be noted, how 
r Viz. pure Element.  those words stand, begin and end: for they begin at the outward Circle at the left hand, where above number 5. the Holy Ghosts Character V standeth and below number 8. 
s Or Being. or substance.  Essence, and they go through the two Circles at the Right hand, to the 
t Viz. the space between the second Circle and the third.  second space; which signifieth the Original of the pure Divine Element, the Habitation and 
u Or substance.  Essence whence it ariseth: viz. from the Spirit of the Eternal Mystery in the Divine Essentiality; viz. in the Essence of the Great Mystery: and yet it is manifest only in the second Principle, viz. in the Essence of the Son and Holy Ghost, as above at the Circle on the Right hand may be seen, number 44. and 45.   

Father: number 46. Holy Spirit of Divine 
* Or Wit, or Reason.  Wisdom and understanding; number 47.  
217. The Pure Element is the working in the True Heaven, and it shutteth itself in and up with the Cross; it is the springing or stirring in the Fire and in the Heaven of Light, whence the Divine Essentiality (understand the Essence; and not the Spirit of God) is a life: for it reacheth not into the Essence of the Father, number 46. below which Circle there standeth Divine wisdom: but the Holy 
x Or Ghost.  Spi it, number 47. giveth Divine 
y Or Wit, or Reason.  wisdom and 
z Or knowledge.  understanding.  
218. The Element is an 
a Or substance.  Essence in respect of the Deity, as the life in the Flesh 
b Must be taken to be.  is in respect of the soul; For the Tincture is higher and giveth the Ens of the Spirit, wherein the Light-fire is understood.   

Humanity, Flesh: number 48.  
219. Under the words Pure Element on the upper 
c Or stroke.  line of the Cross, number 27. Death standeth, and the Word beginneth at the left Circle, and goes through the Cross and through the first Circle at the Right hand. There look upon both the outward Circles, that at the left and that at the righ● above and below, and then thou shalt quickly find what the 
d Or Jurisdidiction.  Right of Death is, and that it is the dying source in the Magic fire, and holdeth the Essentiality captive in itself, as at the left hand below number 8. and at the right, number 48. may be seen: and then above at this Circle number 44. and at the left above, number 5. is seen that the spiritual life goeth and sprouteth forth through Death, and possesseth the highest Circle. For whatsoever will attain the Divine life, must go through the dying Magic Fire and subsist therein, as the Heart on the Cross must subsist in the 
e Or Divine fire.  Fire of God.  
220. Moreover we must know, that in Adam we have turned ourselves away from the Cross, and are above the Cross with our lust and Desire, number 23. and gone with our will into 
f Or own Regiment.  a self Government, and now Death hath captivated us in itself: we must therefore sink down from Death upon the Cross, upon the line of Christ into the Heart again, and be borne anew in the Heart, or else Death retaineth us captive: For Death standeth now upon the line of the Cross: but at the Judgement it shall be given to the Dark world: For our will must now enter into Rest through the Death on the Cross, but the outward Cross shall be done away, and then death shall be made a scorn.  
221. Thirdly it signifieth, that the life of God in Christ, made death a 
g A sh●w.  spectacle upon the Cross, when death was destroyed on the Cross 
h Or In.  by the Dying of Christ, where life grew up through death, and the Heart yielded itself into the Middle (viz. into the Centre) as a Conqueror of Death.   

Paradise; number 49.  
222. Under the Heart, number 49. standeth Paradise: the word beginneth at the outward Circle on the left hand, where above number 5. is the Spirit of the Great Mystery of the Abyss of Eternity, viz. V and below at the same Circle number 8. Essence is written, and it goeth through the Cross, and at the right hand through all the three Circles, and into the Liberty; which signifieth the 
i Or Place.  Station of Paradise: It ariseth in the Mystery of Eternity and groweth up through the outward world, and also through the Light world, hidden in the outward world, and manifest in the second Principle in the Light world, and therefore that word goeth through all the Three Circles; signifying the Original of the humane body.   

Divine 
* Or substantiality.  Essentiality; number 50.  
223. For in this Place, out of this Essentiality was Adam's Body (understand the outward Body) created according to the third Principle, and the Inward body (understand the body of the Image,) out of the heavenly part in the Light world, out of the Divine Essentiality, as it is set down at the right hand near Paradise, number 50.   

Christ's Flesh; number 51. 52.  
224. That Divine Essence (understand Essence, not Spirit) is enclosed in the wisdom of God, and the Heavenly Tincture is in it; For this Essence brought God's word (which became Man, 
k Into.  in Mary,) into her Essentiality (viz. in the body of the Image) which was enclosed in Death; and in 
l Viz. the Essentiality. Or substantiality.  it God and Man became one person: For this flesh is Christ's flesh according to the Heavenly Part, therefore after Essentiality standeth Christ's Flesh, number 51. 52.  
225. Christ had such flesh in the Inward Man, as Adam had before Eve [was taken out of him] when he stood in the Divine Image in Purity: and therefore none can enter into Paradise except they obtain that flesh again that Adam had before the fall, and Christ in his Incarnation: Therefore we must all be 
n Regenerated.  borne anew out of the Heart upon the Cross, and put on Christ.   

Mystery; number 53.  
226. Under the word Paradise, number 53. standeth 
o Mysterium.  Mystery, and the word ariseth at the left hand in the second Circle, where above at the same Circle number 4. the Character O standeth, and below Principle and Fire, number 7. and it goeth to the right hand through the Cross, and through the first Circle at the right hand: This rightly showeth man's creation according to the body.  
227. For, the body is a mystery taken out of the Inward and outward world, from above and beneath: understand out of the Matrix of the Earth: this is the Matrix of the Earth; out of this 
p Principium.  Principle 
q The Earth.  it is created, and we see that it was created out of the Inward and outward 
r Or substance.  Essence (that is, out of the Dark and Light world) and is mixed with Evil (that is, with wrath) and also with Good.   

Wonder; number 54. Angel; number 55. Spirit; number 56.  
228. But Man was created out of the Mystery an Image and similitude of God, for 
s Or a wonder of God.  a Divine Wonder: Therefore at the right hand number 54. there standeth Wonder, for he was a wonder of all Essences, a Lord of all Essences, taken out of all Essences: and he was an Angel in the Inward Image: as next the word Wonder, there standeth Angel in the Liberty, number 55. for his spirit dwelled in the Liberty of God, that is, in the Majesty: as after the word Angel there standeth Spirit, number 56. which signifieth every true Man, viz. the first before the Fall, and the second in Christ, into whom he must enter again, or else he remaineth separated from God.   

Four Elements; number 57  
229. Under the word Mystery there standeth at number 57 Four Elements, which arise at the outward Circle on the left hand, and go to the right hand through the Cross, and through two Circles; which signifieth the outward world, which ariseth as an 
t Or Out-birth.  Effluence out of the inward Essence of the outward Circle; and bringeth its wonders into the Mystery, first into the second Principle into the first two Circles; for it should not go with its Essence through the third Circle at the right hand, into the Liberty, but in the Principle pass into the Mystery, and be 
u Or Refined. or purified.  tried in the Principle, viz. in the Fire: for there is the limit of Separation.   

The Souls Joy 
* In the Holy Ternary or Trinity.  in Ternario Sancto; number 58.  
230. Above at the second Circle on the right hand number 45. standeth Son, who is the Judge and 
x Or Separatour.  arbitrator, and below at the same Circle standeth, Souls Joy in Ternario Sancto: signifying, that the soul shall have Joy in its works, which it hath brought into the inward Mystery in the Angelical world, and which it hath wrought in the four Elements to the praise of God: for the four Elements stand with their root in the Great Mystery.  
231. And were not the 
y Angelical Earth.  Earth come into such a corrupt state and Condition, and if the poison of the Devil and his kindling had not procured it: it had been one Essence in the other three Elements, as in the Heavenly Essence it now is.   

Spiritual Body's Habitation: number 59  
232. Adam hath swallowed this morsel, and thereby lost his Angelical form: For the four Elements should be hidden in him, and he should live but in the one Element in Divine Power, and know nothing of Evil, as at the right hand in the Liberty, number 59 there standeth the Spiritual body's Habitation: and there should the body of the Image (that is, the body of the soul) dwell, but it was hindered, it must under the Earth, and be shut up in the Earth.   

Earth; number 60.  
233. Under the words Four Elements standeth Earth number 60. signifying that Earth is wholly slipped out or fallen off from the inward world, for the word Earth toucheth neither the left nor the right Circle, it is as it were dead, but the Cross goeth through it, signifying, its Restauration: that the Humane Earth is Regenerated on the Cross, and that the Heavenly Divine Essence shall be severed from the Essence of the Dark world by the Divine Fire, where then there shall be new Earth in a Heavenly source, form, Essence and property, and that which is in the Earth hidden shall spring up again in the heavenly part: and here the Resurrection of Man is to be considered, and further it is to be considered, that the Earth is placed thus in the Abyss, for it reacheth no Principle, therefore it must vanish.   

Earthly Man; number 61.  
234. Under the word Earth standeth number, 61. Earthly Man, there the Cross is between the words, which signify the fallen Earthly Man, that is, fallen under and into the Earth; that is, he is fallen 
z Or to the Earth as to his own home. Or to the subject to it.  to be the Earth's; and the Cross parteth the words Earthly and Man, for Man shall be severed from the Earth again, and enter into his Eternal part, whether it be into the Light or Dark world.   

Wonder; number 62.  
235. Under the line of the Cross standeth, number 62. Wonder: which signifieth that the Evil Wonders and also the Evil part of the Earth, shall 
* Or in.  at the Judgement of God, (when God shall make separation) fall 
a As to its own place.  home to the Abyss of Darkness, and be the Earth for all Devils and 
b Or Evil.  wicked people to dwell together upon: for the Abyss standeth under it, number 1.   

Babel; number 63.  
236. Next to that word Wonder standeth, number 63. Babel, signifying that Babel is only a Wonder of the Abyss, and she worketh only Wonders in the Abyss.   


* Or self Reason.  Own Reason in Babel; number 64.  
237. A little above, under the Circle at the right hand, after Earthly Man, number 64. standeth Own Reason in Babel, which goeth about the Circle of the second Principle, and goeth along in its own Power under the Divine world, it supposeth itself to be in God, and that it serveth God, and yet it is without God in itself, and teacheth and doth its own Matters only, it ruleth the outward world according to its own Reason without the Spirit and Will of God, even according to its own self-will only. Therefore it goeth about the Light world flattering, and giveth God 
c Or good.  fair words, but remaineth without God still in the Abyss and entereth into it.   

Wonder of the Great Folly; number 65.  
238. Under Own Reason, number 65. standeth Wonder of the Great Folly, signifying Babel: which hath found all 
d Or Inventions.  Arts, 
e Cunning deceit, fallacies.  subtleties, and 
f Feats or tricks.  devices, and lost itself: it seeketh Gold and loseth God, it taketh Earth for Gold, Death for life, and that is the greatest folly that can be found in the 
g Or Being of all Being's.  Essence of all Essences, as is enough demonstrated in other places.   

The Conclusion.  
239. Thus we see where our home is; not in this world but in the two inward worlds, in which of them we 
h Or converse.  trade here in this life, into the same we enter when we die; we must leave the outward: we must be newborn only on the Cross.  
240. Babel hath wholly turned itself away from the Cross; which signifieth proud men wedded to their own Wit and Reason who rule themselves by their witty folly.  
241. The Earthly Man upon the Cross, number 61. signifieth that simple flock of people, which yet hang to the Cross of Christ, and are at length regenerated through the Cross.  
242. But Reason hath also rend itself off from the Cross 
i By taking its own pleasure, and makiag Laws according to its own power, though against right.  by own pleasure, own Power and Laws, and that is the Wonder of Folly which the very Devils do mock at.  
243. The Reader should consider this further; for there lieth much under it, it hath the understanding of all the three worlds; behold thyself therein, it is a most true Glass; for the ternary is a Cross, and it hath two Kingdoms in One, which part themselves by sinking through Death.  
244. Therefore the Devil would be above God, and therefore God became Man, that he might bring the soul out of the Wrath, through death into another life, into another world, which yet remaineth in the first, but it turneth the back to it, as this Figure is: and the Cross standeth between the two Principles, and goeth from the Fire-life into the life of Light.  
245. Understand us thus my beloved friend; the soul hath its Original in the fire-life (for no Spirit subsisteth 
k Or sine, absque.  without the source of the fire:) and it goeth out from itself with its own will through Death: it accounteth itself as dead, and sinketh itself down as dead, and so falleth with its will through the Principle of Fire, into the Divine light Eye, and there it is the Chariot of the Holy Ghost, whereon he rideth.  
246. But when it will go [of] itself, than it continueth in its own Fire-nest, in the Original, wherein it was awakened, as Lucifer did: for it is awakened at the beginning of the Cross at the left hand, as is to be seen in this Figure, and that is its Original, as shall be further mentioned hereafter.  
247. 
l The soul.  It is a whole Figure of the Cross: according to the outward Image of the body it resembleth a Crosse-Tree, the body having two Arms, signifying two Principles, and the body in the midst, which is a whole Person: The Heart is the first Principle, and the Brain is the second, the Heart hath the soul 
m Viz. seated in it. , and the brain the Spirit of the soul: and it is a new child, and yet not a new one neither, the stock is from eternity, but the branches grow out of the Stock.  
248. And though it hath not been a soul from Eternity, yet it hath been known from Eternity in the Virgin of the Divine Wisdom, upon the Cross; and in the Root it belongeth to God the Father, in the soul to God the Son, and in the Will to God the Holy Ghost.  
249. Seeing then its will could not stand in the Father (but would domineer; and so it fell into the fire of Wrathfulness) therefore the Father gave it to the Son, and the Son took it into himself, and became Man in it, and brought it by the 
n Verbum Fiat.  Word F●a● into the Majesty, into the Light again: for the Son bringeth it through the Anger and Death into the Eye of Holiness again, at the right hand: into another world in God to the Angels; whereof there shall be further mention made hereafter.     

Now we come again to the sixth Form of Fire.  
250. Know then, wherefore we have set the Cross here; the 
* ✚. X.  Cross is otherwise the number ten, when we number in the order of Reason: But according to the two Principles where the Eye appeareth parted, the Cross should be between the fift and sixth form, where Light and Darkness part.  
251. But you must know, that God is both the beginning and the End, and therefore we put the Cross at the End according to Reason: for there we go through Death into life, it is our Resurrection.  
252. Again, the Number 
† X or 10.  Ten, is the first and also the last, and through it is death, and after death Hell, viz. the Wrath of the Darkness; which is 
o Or Extra Crucem.  without the Cross, for it falleth again into the A, and the Creator is in the A, into which Lucifer would feign have insinuated himself, but he is driven out into Darkness, which is his Kingdom in the source.  
253. You must understand, that we mean by the twofold Eye, a Round Globe cut in two, wherein the Cross stood from Eternity, it cannot be drawn in any portraiture, because the halves are so in one another, they are one and yet two: the Spirit only understandeth this, and whosoever doth not enter through death upon the Cross, into Regeneration, (that is, into the Divine Body) he understandeth not this: and let him leave it 
p Or unmastered.  uncensured, or else he will be 
q Or make himself a Devil in so doing.  a workman and censurer for the Devil: we would have the Reader faithfully admonished; for it is most certain.  
254. For this figure containeth the whole Ground as deep as a Spirit in itself is: and the Reader cannot know it without 
r Or right Eyes, viz. Spiritual Eyes.  true Eyes; words cannot be set according to its right order, for the first is also the Last, and the middlemost goeth through all; and is not known but in itself, Therefore searching is not the best way to find the Mystery in: But to be borne 
s Or of God.  in God is the right way to find it: for without 
t The New-birth.  that, all is but Babel.  
255. All lieth in the will and in the earnestness, viz. that the will enter into 
* In Magiam.  Magic, for the Eternity is Magical; all things come to Essence out of Magic: for in the Eternity in the Abyss is Nothing; But that which is, is Magic.  
256. From Magic comes Philosophy, which soundeth the Magic, and seeking findeth Astrology therein Eternally; and Astrology again seeketh 
u His cause and Ruler.  its Master and Maker: viz. Astronomy, the 
* Sulphur & Mercurium  Sulphur and Mercury, which hath its own Principle, and therein is the third Magic, viz. the 
x Medicus.  Physician; who seeketh the 
y Or disease wh●ch destroyeth the health.  corrupter and would heal it; but he findeth the fourth Magic, viz. the 
z Theologus.  Divine, who seeketh the 
a The curse of God.  Turba in all things, and would heal the Turba; but he findeth the Eye of the first Magic, and there he seethe that all is the wonder of Magic: then he leaveth off from seeking, and is a 
b Magician: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 2.1.  Magus in the first will; for he seethe he hath all power to find and to make what he will: and then he maketh himself an Angel, and remaineth in himself, and so he is free from all other things, and continueth Eternally: This is the highest Ground of the Essence of all Essences.  
257. Although the Whore of Babel will by no means relish it, yet we speak from good ground and say: that Babel and her children are 
c Adulterous.  borne of whoredom, in their 
* Magia. Philosophia. Astrologia. Astronomia. Medicina. Theologia.  Magic, Philosophy, Astrologue, Astronomy, Physic, and Divinity; Babel is the true Child of none of these, she is a Refractory proud Bastard. We have known her in the A and O, searching for Philosophy and Astrology, and have 
d Or found.  known her to be a Whore in all 
e Specula mirrors, or looking Glasses, or Expositions, representations, and illustrations, and similitudes in her teachings.  Glasses, she committeth whoredom in all Glasses.  
259. She saith she is the Eye, but she hath a 
f Or squint-Eye.  false Eye, that glimmereth out of her whoredom, in Pride, Envy, and Anger, and her seat in the Magic is the 
g Or back turned.  averse left Eye: she boasteth upon the Cross, but she entereth not into the Centre, she will not go through Death into life.  
260. She saith, I live, and yet hath an unrighteous life, but that is her true life, if she would continue in it alone to herself; But she oppresseth the Children that are borne 
h Or live in Patience and Resignation.  upon the Cross, and treadeth them under her feet.  
261. Therefore the Cross hath bend its Bow, and will shoot away Babel from the Cross: The Spirit of the Wonders declareth this in the Magic. (The first Cross is the first Principle, and it will shoot away Babel from the second Principle.)   

The seventh Form of Fire.  
262. One Magic always proceedeth from the other, and is the Glass and the Eye of the other, wherein the wonders are known and propagated; for in the Abyss there is nothing; but in the Magic is all, each Glass is a Centre, but yet it's own, for, the lust 
l Or longing.  seeking, and Desire, bringeth it forth: it is the Model of the first.  
263. For when I search to the beginning of the Essence, than I find the Eye which is God: which is a desiring will of Eternity, which entereth into itself, and seeketh the Abyss in itself.  
264. It is in Nothing, but it is the Glass of the Abyss; it seeketh itself, and findeth itself; and that which is found seeketh again a Model, wherein it can seek, find, and see itself: and that proceedeth so fare till it cometh to the Number 
k X. 10.  ten.  
265. Then the last findeth the first again in itself, and so the last becometh the Model and Glass of the First, and the first of the last, and so it becometh an Eternal Band, and it standeth in the will, in the desiring, seeking and finding, and the 
l Great Mystery.  Mysterium Magnum is included in this Essence.  
266. But now the middlemost in the Desire willeth to have a 
m Or satiating.  fulfilling, wherein it may Rest, or else all would be in an anguishing source: and the Desiring draweth forth the Middlemost of All forms, wherewith it satiateth its hunger, wherewith also it is in Joy in itself in perfection, and so out of the Anguish there cometh a Love, a satiating of the source, and the Middlemost is Sulphur, wherewith the Spirit 
n Or quickeneth, or enliveneth.  Refresheth itself in the will, for Sulphur hath two forms in it, viz. 
* Phur, Power, Sul: Light.  power and Light.  
267. And this together is the Essence borne out of all forms, it is 
† Materia. Substantiality.  Matter, Essentiality, corporality, the Divine Body, Christ's heavenly flesh, and it is the full satiating of the Spirit in the O, also it is the Rest, and the manifestation of the Deity; it subsisteth in the Virgin Wisdom.  
268. The Cross is its 
o Or end, pitch, Bounds.  limit: and it is the Essentiality, which by sinking entereth into Death, as is mentioned before: where the Wrath remaineth in Death; and it is 
o Or quiet.  still as a Death or a Nothing, and the life sprouteth up out of it, in another Principle.  
269. Itself is not the Principle, but the Principle is borne in it, all Glasses of the Magic are manifested in it, and all the wonders of the 
q Or Genitrix, or Bearer.  Begettresse, it containeth the Mysterium Magnum, and out of it the Spirit openeth the Wonders of Eternity: the Spirit giveth it the Essences, for it is the food for the hunger of the Spirit.  
270. It is an Essence of Wonders, without Number and End, also it hath no Beginning, for the Spirit in the Desire maketh it begin from Eternity, and it continueth 
r Or in.  to Eternity: it is 
s Or a.  the Body of the Ternary (which is called God) and the 
s Or a.  body of Angels, so that the Spirit subsisteth in an Image; or else he would not be known.  
271. Thus he knoweth himself in the Image, and seeketh the best Magic, and he findeth what he seeketh, and eateth it, and thereby giveth his will to the Divine Body, so that there is an Eternity in the Holy Principle.  
272. For the Wonders arise in the will of the corporeal Spirit; which wonders take hold of the Spirit of Eternity, viz. of the Holy Ghost, and thus there is a sound and song proceeding from the Eternal wonders, for the Will of the Corporeal Spirit is therein.  
273. And in these seven Forms the Joy of the Deity is increased and perfected, for it is a satiating of the Etenall desire, and it is the Eternal food.  
274. But seeing all Essences arise from fire: Therefore we will clearly set before you the Mysterium Magnum, and show you Paradise, if any to whom this is told and discovered, will be blind, let him adventure 
t To per sh.  it with Babel.  
275. You know that every life consisteth in fire and Water, and the Essentiality is its Body, and the Body proceedeth from the power of the Spirit: for it is the food of the Spirit, and the Spirit again is the food of the body, and the highest and greatest 
u Or Nourishment.  Nutriment is in himself: for the outward body could not sustain him, if the true life were not in himself.  
276. Now then Fire is the first cause of life, and Light is the second cause, and the Spirit the third cause: and yet there is but one Essence, which closeth itself in one only Body, and manifesteth itself, and so findeth by seeking.  
277. And every Essence 
x Is.  consisteth 
y In.  of two Essences, viz. of an inward and an outward, one seeketh and findeth the other, the outward is Nature, the inward is Spirit above Nature, and yet there is no separation but in that which is included in a Time; there the Time parteth the limit; so that the End findeth the beginning.  
278. Thus you see also, how the true Essentiality ariseth from the Light: for it is the satiating of the will: the water ariseth from the meekness of the Light, for the Desire taketh hold of the meekness and keepeth it: because it hath a good 
z Or taste.  relish: and so the meekness becometh Essential, and it is an Essence of the Fire, a satiating of the desiring Wrath, a quenching of the Wrath, and a corporality of the Fire: for when the body 
a Or perisheth, or dyeth, or corrupteth, or departeth.  is dead, than its Spirit is in the beginning; in that which gave a beginning to it, it is in that Glass.  
279. Now then as the source is twofold, so also the water is twofold; viz. an outward and an inward, the one belongeth to the Spirit, the other to the outward Life; the outward is as it were a Death, and the inward is the life of the outward, for the outward standeth between Wrath and Paradise, in the 
b Death that is sunk down into the Centre in a thing.  insunken Death, and the Inward is Paradise itself: for the Spirit groweth up therein out of the Eternity.  
280. You may very well see that this is true, as followeth. Observe the Summer and Winter, Heat and Cold, and your eyes will soon be opened, if you be borne not 
c Or without.  outwardly but within yourself, with a true Magic will to find God; for it is very 
d Visible.  plain.  
281. For the Water in the Deep ariseth from the fire, not from the Wrath but from the Light; for the Light proceedeth from the fire and hath a 
e Longing, Sucking, Drawing.  seeking of its own, it seeketh a Glass, to behold itself in, and it seeketh an Habitation, and draweth it 
f Or in.  by its desire into itself, and dwelleth therein, and that which is drawn in is water which receiveth the Light: else if the light did not dwell in the water, the deep of the world could not comprehend the Light: The water is the satiating of the Desire of the Light.  
282. And the water again seeketh the Glass, and would have a House to dwell in, and that is flesh; as you see, the water receiveth the shadow of all bodily substances, so that the body may be seen in the water, and that is, because the seeking of the Water hath captivated it.  
283. Furthermore you see herein, the End of Nature; For the Eye findeth its Life in the Water: and so goeth back into the seventh Form, and seethe its body in the Water: the Outward desireth no more, this body desireth no other body more in the outward, but it looketh back after its Mother, of which a Glass is a true Example, which is water and fire, and it receiveth the Image very plainly.  
284. And thus you see, that the End goeth back again, and seeketh the beginning and no further 
g Or outwardly.  in the outward. For this world hath a limit, and is included in Time, and hasteneth to the limit, and there the End findeth the beginning, and this world is as a Model or Glass in the Beginning: by this you may find somewhat of the Mystery, and behave yourselves well in the beginning, that you may be found to be a wonder in the Love of God.  
285. And know that the second 
h Or Form.  kind of water is in the Spirit, it is the Glass of its father, of its maker, which dwelleth in the Spirit, and is found only by its Maker, itself findeth not itself: for so long as a thing goeth 
i Outward.  forward, there is no finding in the inward, but the Spirit which dwelleth in the inward, that findeth itself in the outward.  
286. Yet the outward life findeth not the inward, unless it have the Spirit of the inward; and than it findeth by the inward Spirit, and so the outward life speaketh of the inward, and knoweth it not; but the inward Spirit filleth the outward, so that the outward is as it were a mouth, and the Inward hath, and produceth the Word, and so the Inward Kingdom is manifest in the outward by the sound: which is a Wonder.  
287. The Inward is a Prophet: and the outward apprehendeth it not, but if he do apprehend it, he hath the Essentiality of God in him, that is, the Divine flesh, Christ's flesh, the flesh of the Virgin, and yet the Prophet is in the Spirit, but that flesh receiveth his power and virtue, and assureth the outward Man that he doth nothing but what his Maker will have done, and such a condition this pen is in, and no otherwise.  
288. And thus we know the 
k Foundation.  Ground of this world, that it is a figure of the Inward according to both the Mothers, that is according to both the Fires, viz. according to the fire of Wrath, and according to the fire of Light; The Sun is a 
l Or Idea, or instance.  Model or Glass of the Light of Eternity, and the outward fire is a Glass of the Wrath, and the Essentiality of them both is Water and Earth: the 
m Resembleth the Father.  Earth is the Essentiality of Wrath, and the 
n The Son.  water of the Light, and the 
o The Holy Ghost.  Air of the Eternal Spirit; which is called, God, the Holy Ghost.  
289. Yet you must know, that this world is not the Essence of Eternity, but a figure, or a Glass of it; therefore it is said to be a peculiar 
p Or third Principle.  Principle, because it had its own life, and yet consisteth only in the Magic seeking of the Inward.  
290. The 
q Verbum Fiat.  Word Fiat, is the 
r Or Maker, or Ruler, or Orderer as an Artificer.  Master of the outward; for it keepeth the outward in its conceived Glass; the outward is not the Glass; but it is a similitude in which his Spirit doth 
s Or contrive, form. Appear.  express itself, in works of wonder: that it might see the Wonders of both fires; viz. of the Wrath and of the Light: and so continually bringeth the End of all Essences into the Beginning: therefore this world 
t Or is like a wheel that turneth round.  turneth round; for the end continually seeketh the beginning: and when it findeth the Wonders, than the End giveth the Wonders to the beginning, and this is the cause of the Creation of this world.  
291. The life of every Creature was a Wonder before the beginning; for the Abyss knew nothing of it: and the beginning of the Eye findeth all, and setteth the Model in itself, so that it hath an Eternal number, and delighteth itself in the number of the Wonders.   

The eight Form of Fire.  
292. Seeing then an Essence consisteth thus in two Forms, the one of which, taketh an 
u abyssal, bottomless.  unsearchable beginning into itself, and keepeth it Eternally: and the other of them, is the Model of the Eternal, 
x Or contrived. Or conceived. Or form.  framed, and the body of it included in a limit: therefore the Turba must be considered, which destroyeth the included, framed life again, and setteth the Model of the framed Wonders in the beginning again, and presenteth such a thing to the beginning as was not from Eternity, but only in the framed Time.  
293. My beloved friend, such things as these, are shown to you, and such as you are, who seek the beginning: for your Mind is our Mystery; you should seek it in Us, not in me; I, (the outward Man) have it not: but the Inward in the Virgin, (wherein God dwelleth) hath it, which 
y Or calleth itself twofold.  speaketh of itself in the plural number.  
294. My outward Man is not worthy of the Mystery; but God hath so prepared it, that he might reveal himself to you by that means, that you should know him by some other means, and not say my wit hath done it.  
295. Because you are a very learned person, therefore you shall know that God also loveth the simple, and such as are contemned of the world, if he seek God as I have done, and you shall know also that the true Invention consisteth not in Art, but in the Spirit and Will of God.  
296. For this Hand is simple and accounted foolish in the Eye of the world, as you know: and yet there lieth such a 
z Arcanum. Or an h●dden treasure.  secret therein, as is incomprehensible to Reason.  
297. Therefore have a care, pour Oil into the wounds, that require healing; and consider what Christ 
a Mark 10.23, 24, 25.  saith: how hard it is for that man to enter into the Kingdom of God, who is entangled with 
b Or cares for the belly.  worldly cares, having great power and honour.  
298. You shall not find this plant among the high ones of this world; for 
c You have no power with them.  you cannot, you are a Mystery to them: the Spirit itself seeketh the beginning: look to it, play not the Hypocrite; (for the beginning is paradisical:) that the impure enter not into the pure, and at last the Serpent beguile Eve again.  
299. Let no 
d Soothing.  dissimulation be in you, but plain dealing, yea and no: and fear not, for that which is Eternal will continue, and the distemper is nothing else but the Turba, which as a destroyer always insinuateth itself, beware of that, (for the Old Serpent is subtle) and have a care, that you may be pure both in the beginning and in the End.  
300. For this work endureth no dissembling, it hath a clear ground, also it belongeth not to the Turba, but to the beginning of the 
e Or Clarity.  Glory: therefore, beware of those that are borne with a wolvish disposition; whose Spirit is a subtle Serpent; we speak freely to you.  
301. Every thing that hath a beginning, is sought by the beginning, for the beginning seeketh through the Deep, and would find the 
f Or bottom.  Ground: and if the beginning findeth the Ground, and that there be a limit in a thing, than the beginning proceedeth to the limit, and leaveth the 
g Or former.  first, and seeketh further till it find the Abyss: and then it must remain in itself, and it can go no further, for there is nothing beyond.  
302. But if the beginning leave the first, than it is under the power of the Turba, which destroyeth it, and maketh it to be as it was in the beginning.  
305. Then when the thing is destroyed, the Turba is naked without a body, and yet seeketh itself, and findeth itself, but without 
h Or substance.  Essence, and then it entereth into itself, and seeketh itself till it come into the Abyss, and then the first Eye is found, whence it proceeded.  
304. But seeing it is naked, and without Essence; therefore it belongeth to the Fire, for it putteth itself into it, and in the fire is a Desire to seek its own body again, and so the 
i Or Original fire.  Fire of the beginning is awakened.  
305. And herein we know the last Judgement, in the Fire, and the Resurrection of the flesh: for the Turba desireth the body which it had before, though destroyed in the limit, and the desire of the soul was the life of the body.  
306. But seeing there are two fires, therefore the Turba is known in a twofold 
k Or Form.  manner: in an incorruptible, and in a corraptible body: viz. the one in the fire of Wrath, and the other in the fire of Light, 
l Viz. in the light fire.  wherein we understand the Divine Body; and in the Wrathful fire the Earthly body, which the Turba destroyeth, for the Turba findeth the limit of it.  
307. Now the Eternal fire in the Eye of God, is 
m Understood to be.  both the fire of Wrath, and also the light-fire of Love: and you must understand, that the spirit without a body must remain in the wrathful fire, for it hath lost its 
n Or substantiality, or Body.  Essentiality; the Turba in the fire hath swallowed it up.  
308. But the Spirit which hath a body, which the Turba could not devour, remaineth for ever in the Essentiality, in the Divine Body, wherein his Spirit is: which is the body in the love of God, which is the hidden Man, in the Old Adamicall man, which hath Christ's flesh in the corruptible body.  
309. And thus we understand the soul, to be a life awakened out of the Eye of God, its Original is in the fire, and the fire is its life: but if it go not forth out of the fire with its will and Imagination into the Light, (viz. through the wrathful Death into the second Principle, into the fire of Love;) then it remaineth in its own original fire, and hath nothing for a body but the Turba; viz. the 
* Astringent.  harsh wrath in the Desire in the fire, a consuming, and a hunger: and yet an Eternal seeking, which is an eternal Anguish.  
310. But the soul which with its Desiring will, entereth into itself: and sinketh down in its Reason (viz. in its Desire) and seeketh not itself, but the Love of God; it's own fire is as it were dead: for its will which the fire awakened is dead to the Fire-life, and is gone forth out of itself into the fire of Love, that soul is fully in the fire of love; it hath also the body of the fire of Love, for it is entered into it, and is a great Wonder in the Divine Body, and it is no more in itself, for it hath mortified its will: and therefore the Turba also is as it were dead, and the will of love doth wholly satiate the Original fire, and therein it liveth Eternally.  
311. But the souls which have awakened the Turba. they have lost the Image; for the Turba hath devoured it: and therefore such souls get bestial Images in the Wrath, and in Hell, according as the Turba is in them: as Lucifer got the Image of a Serpent: as the Will was figured here in this life; it remaineth then 
o Or in its true similitude.  naked as it is.  
312. For the wrathful Turba always seeketh the Image, but findeth it not, and therefore it figureth the Image according to the Will: for the Earthly desires stick in the will: and that Image remaineth in the Wonders of God, in the Eye of the wrathful Principle.  
313. And here we understand that the eight Form is the Turba, which seeketh the Image: and if it find the limit of it, it destroyeth it, and entereth into the limit, and seeketh further in itself, and findeth at last the Abominations of that which the soul hath wrought in this life.  
314. And also we understand here the Fire (which at last shall purge the 
p Or threshing floor. Matth. 3.12.  floor) and the severe Judgement, and we understand that every fire shall receive its Essence from the Turba; and also what that Turba is.  
315. Where then the fire will devour the Earth, and draw the Elements with the wonders in them, into the Beginning: where that which was at first will be again, and the Elements become one: and every thing will represent its own Wonders, every thing in that fire whereinto its will entered.  
316. Harken to this you Children of men, it concerneth you: for no beast proceedeth from the Eternal beginning, but from the Model of the Eternal; and its Spirit attaineth not the Eternal, as the soul of man doth.  
317. Also the corruptible body cannot possess the Eternal; it belongeth to the Turba: But the new man, borne of God, shall possess the Eternal: for he is departed from the corruptible, and hath put on God in Christ, he hath the Divine Body in the Old Body.  
318. The Turba taketh away the Earthly source, the outward body from the Earth, remaineth in the Earth, but the will taketh its works along with itself: for they are in the new body, and follow it: therefore let him consider what he doth while he is here in this life.   

The ninth Form of Fire, The great 
* Severity.  Earnestness.  
309. Seeing then we understand, that all things proceeded from the Beginning, and that one thing thus proceedeth always out of an other, and seeing we understand, that the Fire is a cause of the Life, and that the life divideth itself into two parts, and yet corrupteth not, only the outward life is that which corrupteth, it falleth into the Turba, which destroyeth it: we are now therefore to consider, wherein the inward Eternal life consisteth, and what upholdeth it, that that body 
q Corrupteth or breaketh not.  fadeth not, seeing Essentiality hath a beginning; and yet we can say with good ground, that it hath no End: for it must have a 
r Or sure foundation to uphold it.  ground, or else the Turba will have it, and that findeth the limit.  
320. The Eternal Body must not have a limit, but be free in the Abyss, in the Eternal nothing, or else another Essence would again be in that Essence, which would divide it and make a limit.  
321. We have told you before, that all which shall endure for ever, must pass quite through the Fire, for the Turba taketh that which remaineth in the Fire; now no Spirit is created 
s In.  for the fire that it should remain in it.  
322. Only the Turba hath captivated many of them, but not from the Will of God, for Gods Will is only Love, but the Turba is the Will of his Wrath: which by its vehement hunger hath gotten a great Dominion, wherein it hath manifested its Wonders: viz. the Devils and wicked souls of Men.  
323. But the Eternal life consisteth in Meekness, and hath no Death or Turba in it; therefore we must say, that the soul and Spirit are not in the Turba, especially the 
t Or Image.  body of the soul: if it were, the Turba would destroy it.  
324. This is only to be understood, as it is mentioned before, that the will in the anguish source, in the fire (understand, the will of the soul) sinketh down in itself as into Death, and 
u May not.  cannot live in the fire, and so 
x The Will.  it falleth into another world: viz. into the beginning, or (as we may better say) into the free Eternity, into the Eternal Nothing, wherein is no source, nor any thing that 
y Or maketh.  giveth or receiveth a source.  
325. Now there is no dying in the will that is thus sunk down; for it is gone quite out from the fiery beginning, in the Eye, and so bringeth its life into another Principle, and dwelleth in the Liberty, and yet it hath all the Forms of the Essences, which arise from the fire, in it, but 
z Or imperceptible.  unperceived: For it is gone quite out from the fire.  
326. And therefore the life of its Essences is in the Liberty, and it is also desiring, and receiveth in the desire in its Essences, the power of the light, which shineth in the Liberty; which is power without Turba: For this fire is only Love, which consumeth not, but yet always desireth and satiateth, so that the will of the soul 
a Getteth, or a●tracteth.  putteth on a body.  
327. For the Will is a Spirit, and the soul is the great life of the Spirit, which upholdeth the Spirit, and so the soul is 
b Endued.  clothed with power, and dwelleth in two Principles, as God himself doth, and as to the outward life in three Principles, and is the similitude of God.  
328. The inward Water in the spirit of the soul is the water of Eternal Life; of which Christ said: 
c John 4. ver. 14.  He that drink●th the water that I will give him, he shall never thirst: this is that water.  
329. And the Essentiality of the Spirit which the soul putteth on, is Gods-Christs-body, of which he saith: He that eateth my flesh and drinketh my blood, he 
d Or dwelleth. Joh. 6.56.  is in me and I in him.  
330. But the true Life in the Light of the Majesty, in the N●nth number, is the Tincture of the 
e Or Wisdom of God.  Virgin, it is a fire, and yet not a Fire, it burneth but it consumeth not, it is the Love, the meekness, the humility; it is the life of God, and of the Holy souls, and incorruptible life, and a 
f Or infinite unfathomable.  groundless life; for it is in the Abyss in itself, it is in the Centre of it: which Centre is its first life, and yet doth not comprehend it, as the fire doth not comprehend the Light.  
331. And thus the Ninth number, is the life in the fire of God, and it is 
g Or is called, or accounted the life in the presence of the Trinity.  the life which standeth before the ternary: viz. an Angel standing before the Cross 
h Or to set forth.  for God's works of Wonder, and 
h Or to set forth.  the Heavenly Glory.   

The 
* 10. X. ✚  Tenth Number and Form of Fire. The Gate 
† Into the Holy Trinity.  in Ternarium Sanctum.  
332. You know from Reason, that where there is a Root, there is a desiring will, which is the Noble Tincture, that driveth upwards, out of itself, and seeketh a similitude of its Form.  
333. The Tincture is a Virgin, and is known in the Wisdom of God, in the Wonders: it is 
i Not one that is a bearer or bringer forth.  no begettresse, but an opener of the Wonders which are in the wisdom; it seeketh no Glass, but merely openeth the Essences, that a whole similitude may bring forth itself out of the Essences, it driveth the twig out of the Tree.  
334. This we understand of Angels and the soul, they proceed from God's Essences, from the whole Tree, the Angels from two Principles: And the soul with the body of the outward life from three Principles; and therefore Man is higher than the Angels, if he continue in God.  
335. And in the 
* 10.  Tenth number at the Cross, the Angels and souls are 
k Or first quickened, or enlivened.  awakened, and incorporated into the Heavenly Essentiality; though you must understand, that the Tenth number belongeth to the place between the fift and sixth 
l Form. , in a Globe, and the Heart is in the midst in the Centre: which is the Heart of God: viz. the Word of God.  
336. The Power in the whole Tree (viz. the Pith in the wood) hath the Essences of the whole Tree: and thus God is a Spirit, and the Word is his Heart, which he 
m Speaketh out of all, etc.  soundeth forth from all powers and Wonders: Therefore Isaiah calleth it a 
n Isa. 9.6.  Wonder, Counsellor, and Power, the Prince of Peace, as a Pacifier of the Wrath, and an Eternal power of the Wonders; a Counsellor of the begettresse.  
337. For the Word upholdeth the Centre of Nature, and is the Heart and Lord of Nature, it is the begettresse in the Eye of God, a giver of Power, and it is the strength of the Omnipotence, it holdeth the Centre of the fire captive with the Love-fire, so that the fire must be dark in itself, and the word only hath the Light-life.  
338. We cannot find but that the Tenth number is a Cross, and it is the Original of the 
o By this Essence God himself is not meant, but the powers that flow from him.  Essence of all Essences, which Essence divideth itself into three beginnings, as is mentioned before: each of which hath its Essence, and they are all in one another, and have no more but one Spirit.  
339. And in the middle of the point is the Centre, which is the cause of the Life, and in the Centre is the Light of the Majesty, out of which the Life proceedeth, viz. the second Principle, and out of it; the Tree of the Eternal Life always grew from Eternity, and the twigs grew out of the Tree.  
340. These twigs are the spirits of Angels, which indeed were not corporeal from Eternity, but the Essences were in the Tree, and their Image appeared in the Virgin of Wisdom from Eternity, for they were a figure from Eternity in the Tincture, not corporeal, but only Essential without corporality.  
341. And therefore this is the Greatest Wonder that the Eternity hath wrought: that it hath 
p Or created, or form.  made the Eternal a Corporeal spirit, which thing no Reason can comprehend, nor no sense find out, and it is 
q Or not to be dived into by us.  unfadomable to us.  
342. For no Spirit can sound itself: It seethe well its deep even into the Abyss, but it comprehendeth not its 
r Former, or moulder.  Maker, it beholdeth him indeed, and diveth into him even to the Abyss, but it knoweth not its 
s Forming, or fashioning.  Making, this is only hidden to it, and nothing else.  
343. For a child knoweth its Father and Mother well, but it knoweth not how its Father made it; it is also as 
* That is, as perfectly a Man. Quoad genus humanum.  highly graduated as its Father: but it is hidden to it, how it was in the seed: and though it sound that, yet it knoweth not the time and place; for it was in the seed, in the Wonders, and in the Life a Spirit in the Wonders: And here we are commanded to leave off diving any further, and to be silent.  
344 For we are a Creature, and should speak but so fare as belongeth to a Creature to know, in the inward and outward, in body and soul, in God, Angels, Men and Devils; also in Beasts, Fowls, Worms, in Plants and Grass, in Heaven and Hell, all this we are able to sound, but not our own Making.  
345. And yet we know and find the first Fiat in 
Viz. our own Making.  that, though indeed we know not that which first moved God to create: we know well the making of the Soul, but how that which 
u Or stood.  was in its Essence from Eternity, is become movable: we know no ground of that: for it hath nothing that could awaken that, and it hath an Eternal Will; which is without beginning, and unchangeable.  
346. But if we should say, the Angels and souls have been from Eternity in the Spirit: the propagation of the soul will not permit that, as we see by experience: Therefore this is only God's Mystery, and the creature should continue in humility and obedience under God, and not soar higher, for it is not God.  
347. God is a Spirit from Eternity without Ground and beginning; but the Spirit of the soul and of Angels, hath a beginning, and are in God's hand: the ternary hath the 
x Or Fan.  casting shovel, which will purge the 
y Or threshing-floare.  floor.  
348. We must only have patience and humility in Obedience, here in this life, or else our proceeding from God availeth Nothing; the Devil was indeed an Angel, but his Pride threw him into Darkness: let none climb 
z We should not go beyond Obedience, Patience, humility and Chastity, and live according to our own self-will, and desire.  above the Cross, or if he do, he will fall into Hell to the Devil.  
349. God will have children near him, and not 
a Such as will domineer.  Lords, He is Lord and none else: we have received of his fullness, we are borne out of his Essences, we are his true children, not stepchilds out of a strange Glass, also not a similitude only, but children; the body is a similitude, and the Spirit is a similitude of God's Spirit, but the 
b Or right.  true soul is a Child borne out of God.  
350. 
c Rom. 8.16.  God's Sp●rit witnesseth to our Spirits, that we are the Children of God, not in that manner, which Babel 
d Imagineth, or dreameth.  teacheth: who would so willingly be God upon Earth: but our souls are Children begotten of God's seed, our heavenly body, which the heavenly soul 
e Or is clothed with all.  weareth, cometh out of the Divine Body, and is hidden from the Devil, and the Old Adam.  
351. Therefore my loving brother in the Divine body, know this clearly, and it is our Answer to your first Question, whence the soul proceedeth. It proceedeth from God out of Eternity without Ground and number, and endureth in its own Eternity; but the beginning to the moving of the Creature which is done in God, that should be mentioned no further, only we give you to understand thus much.  
353. That the ternary longed to have children like itself out of itself, and so hath manifested itself in Angels, and in the soul of Adam, and is become an Image: like a Tree which bringeth forth fruit, and beareth a Twig out of itself: for that is the due right of Eternity, and nothing else beside.  
354. It is no strange Glass; but indeed one Glass out of the other, and one Essence out of the other, and all seek the beginning, and it is all a Wonder.  
355. This is the Entrance, and now we will answer the rest of the Questions: but briefly, for you see already in this description all your Questions 
f Answered. . But for your Long sake, and to satisfy the simple, who have not our knowledge, we will go through with them.    

The second Question.  
What are the Essences, Substance, Nature, and Property of the Soul?  
1. THe Essences of the soul come out of the Centre of Nature, out of the Fire, with all forms of Nature; All the three Principles lie in the soul; All that God hath and can do, and that God is in his 
g Or Trinity, threeness.  ternary, all this is in the Essences of the soul, as the virtue of a Tree is in the twig that groweth out of it.  
2. The substance of the Soul is heavenly, created out of the heavenly Divine Essentiality: yet the will of it is free either to demerse   

7. And in this twofold body (which was created in the sixth Day, in the sixth hour of the Day, 
Note. Or Kingly.  in the same hour in which Christ was hanged on the Cross) after the body was finished the ᵃ Royal soul was breathed in from within, by the Holy Ghost into the heart, in the Holy Man, into its principle, like an awakening of the Deity.  
8. The 
b Trinity, or Number three.  ternary moved itself with the Creation, and breathing in of the soul, for it was in the Centre of the seed, as a bud 
c Or of growing Essences.  growing from the Essences, and thus it was breathed into the Inward Centre, into the Inward Man, into the heavenly heartblood, into the water of the Eternal life, with both the inward Principles.  
9 And the outward Spirit (viz. the Air) and the whole outward Principle, with the Stars and Elements did cleave to the inward, and the outward Spirit breathed its life 
d At the same time.  in the same manner with the soul, through the nostrils into the Heart, into the outward Heart, into the 
e Adam's fi●st fl●sh.  Earthly flesh, which was not then so Earthy, for it came from the Matrix, from the 
f Sucking, drawing, or longing.  seeking, from which the Earth became corporeal.  
10. And thus the Holy Ghost was carried upon the Chariot of the soul, upon the inward Majestic Will, and moved upon the water: for the water comprehended him not, and therefore he moved upon it, and in it, it is all one: and the soul burned out from the blood of the Heart, as a light doth from a candle, and went through all the Three Principles, as a King through his Dominions.  
11. And it could Rule powerfully over the outward Principle, if its will were entered again into the Heart of God, into the word of the Lord.  
12. But the 
g Or Property.  source of the Wrath, also insinuated itself with the breathing in, viz. with the Original of the soul.  
13. So that the soul could not remain God's Image, unless, it remained in humility and Obedience, and yielded its will into God's will, wherein it was an Angel and the Child of God) or else it were very 
h Or dangerous.  difficult for a Creature to rule such two Principles, as the wrathful and the outward are, the outward being also borne out of the wrathful.  
14. Therefore sure its Temptation was not only the biting of an Apple, nor did it continue only for some few hours, but forty days, just so long as Christ was tempted in the wilderness: (and that also by all the three Principles) and so were the Children of Israel in the Wilderness, while Moses was forty days in the Mount, when they stood not but made a Calf.   

The fift Question.  
How is the Soul peculiarly fashioned, and what is its Form?  
1. WHen a twig groweth out of a Tree, the form of it is like the Tree, indeed it is not the stock and the root, but yet the form of it is like the Tree: so also when a Mother bringeth forth a Child, it is an Image of her.  
2. And this cannot be otherways; for there is nothing else that can make it otherwise, unless it belong to the Turba, which many times awakeneth a Monster according to the Spirit of this world, according to its 
i The Imagination, or longing, or lusting of a woman with child,  inceptive Maker, as in the 
k Monde signifieth the Earthly Matrix of the Elementary Macrocosm, in the Microcosm, wherein  the fiat maketh a 
l Maketh a Monde Monstrum a Moon Monster, Monstum Lunare, or a Lust-monster, such a Child, as is deformed by the Mother's wanting of her longing.  Menstruous Monster in the Turba.  
3. So we must understand that the soul is in the form of a Round Globe, according to the Eye of God, through which the Cross goeth, and which divideth itself into two parts, viz. into two Eyes, standing back to back; as we have made the figure above with two Rainbows, the Cross going through them both, and with one point reaching upwards in the midst between the bows: which 
m Or signifieth.  resembleth a sprouting through the fire, through the Anguish as through Death, and yet it is no Death, but a going forth out of itself into another source: standing thus in the midst between the two bows, as a sprout springing out of the Cross.  
4. And the Arm of the Cross at the right hand, signifieth that the Spirit of the soul, entereth into the Majesty of the Light, and clotheth the soul, (viz. the Centre,) with Divine Essentiality.  
5. The Arm at the left hand of the Cross signifieth, that its original is in the Fire, and it containeth the first Principle, and so belongeth to the Father: and standeth in the Original Eye, in the strong and eager power, as a Lord and Ruler over Nature.  
6. And the nether part of the Cross representeth water: viz. humility or Death: signifying that it should not domineer in the Fire, and inflame itself, but should sink down in itself, and under itself before the Majesty of God, and be as it were dead in its will, that God may live in it, and the Holy Ghost lead and govern it, so that it may not do what Turba in the fire will: but what the Will in 
n Or Love.  Light willeth.  
7. Therefore its will should sink down into soft humlilty, in the presence of God, and so it goeth out from the Turba of the Fire, for its will is not in it: and then there can be no Imagination which can bring forth such a Glass, as in which it may behold itself in the Fire, and find that it is a Lord; and so be proud, and rule itself by its own Might, as Lucifer did, and Adam Paradise.  
8. We mean thus, the soul in itself is a Globe with a Cross, and two Eyes, an Holy Divine one, and a wrathful, hellish one in the Fire; this it should shut and 
o Or hiddenly.  secretly reign therewith, through the Anguish (viz. through Death) in the second Principle in Love.  
9 And if Love embrace it, than the wrathful fire is as it were dead, and not perceived, but it becometh the joyful life of Paradise: otherwise there would be no life, nor Dominion in the Meekness, if the fire did not put itself into it: but the still Eternity would remain without Essence: for all Essences arise in the Fire.  
10 And then thirdly, as to the whole Body, with all its members, the soul is form, as followeth.  
11. The soul is the stock or Root, resembling the Centre of the ternary, which is like an Eye, a Globe, a Cross, and its will (which proceedeth from the Eternal will) is a Spirit: which hath the true soul 
p Or under.  in its power.  
And this Spirit openeth the Essences in the fire and water, so that its whole form seemeth like a Tree, having many twigs and branches, being distributed into all the Branches of its Tree, which must be understood, as followeth.  
13. The Spirit parteth itself into the whole body (we mean in the Tincture) into all the Members, they are all of them its branches: The Spirit of the soul resembleth the whole Man, with every member.  
14. And herein it is the true Image of God also, for the Holy Ghost dwelleth in the Spirit of it, if it be faithful: if not, than the Devil dwelleth in it: to which of these it giveth itself, either to Covetousness, and haughtiness, or to love and humility, to that it belongeth.  
15. But if it persevere in 
q Malice, or abominations.  wickedness, and so loseth God, than it loseth the Cross, and its Eye is a Hellish Eye, and its Turba introduceth the Form, and ⁱ Model of an horrible Beast into the Eye, and into the Will and Spirit.  
16. Therefore Christ called the Pharisees, 
s Mat. 23.33.  Serpents, and Generation of Vipers: for so the figure of their Spirit in their Pride, and covetous will appeared to him: for they would be Lords of themselves, and not the servants of God in Love and humility.  
17. And so the figure of Antichrist in Babel appeareth, in the presence of God like a Dragon with seven Heads, which are seven Spirits, upon which its hypocritical spirit rideth in the Image of Man, in the Abyss; 
t Viz. the Spirit.  It will be accounted an Angel, and yet is a Monster of a true child of God, it beareth the Name, but its heart is that Beast, Apocalypse 12. It is desirous of God, and also of the Devil: therefore it is such a Monster, as is like a Man, and yet containeth the Devil in it.  
18. O child of Man, fly away, the door is open, the Turba is come, it will destroy this Image, if you fly not you must go with it; there is no other 
u Medic ne, or Counsel.  remedy or help but to seek the true Image in Love, or else there remaineth nothing but Tribulation and Death, saith the Spirit of Wonders.  
19 And this is now our direct Answer to this Question. That the soul in the first Principle according to the Original, hath the form of an Eye, and yet twofold like a Heart, wherein there is a Cross.  
20. And in the second Principle it is a Spirit, and a whole Image as the outward Man is.  
21. And in the third Principle it is a Glass of the whole world; all whatsoever is contained in Heaven and Earth, every property of every Creature lieth therein; For that Glass is like the firmament and Stars.  
22. This is such a Crown, as in which the 
x How long he shall live.  number of the End of the life of the outward Man is contained, and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world.   

The sixth Question.  
What is the Power and Ability of the Soul?  
1. WE know, that whatsoever cometh out of the Abyss, and is the ground of itself, can in itself do all things, for it is its 
y Or subsisteth from itself.  own Essence, it maketh itself.  
2. But though the soul be a twig out of the Tree, yet now it is 
z Or entered into the condition of a Creature.  become a creature, and is its 
a Or sui Juris, or a thing of itself.  own; it is an Image of the whole, and a child of the whole: For when a child is borne, than the Mother and the child are two, they are two persons; but so long as it is in the seed, in the Mother, so long the seed is the Mothers, and the Mother governeth it.  
3. But when the Child is borne, than it hath its own life in it self, and hath the 
b Centrum Naturae.  Centre of Nature in its own power: It governeth not only in itself, but also without itself in all that which is seed.  
4. We mean thus, God's Spirit, and the Spirit of the soul are two Persons, each is free from the other, and yet both stand in the first beginning, each hath its own will.  
5. Now it is but right, that the Child should be obedient to his Father, upon pain of losing the Father's inheritance: For the Holy Ghost is the 
c A work master, or builder.  Maker of the Soul, he created it, and therefore the Spirit of the soul should be obedient to the Holy Ghost, upon pain of losing the Inheritance of the Holy Ghost: viz. the Deity.  
6. And though we have much to say here, yet it is very dangerous to say it, in regard of the false Magia: for when the false Spirit knoweth it, it practiseth Witchery therewith.  
7. Yet we will speak, so that the Children may understand us, and reserve the full speaking of it for them: for it is not good to write such things, not knowing who shall be the Readers.  
8. But to the wicked we say; that they belong to the Devil; and shall have no part in our writings, we shut them out with a wall and strong enclosure, that they may be blind and not know our Spirit; for we will not set the Serpent in 
d Viz. in our Spirit.  it, our will is gone out from them, and therefore they shall not 
e Or understand us.  know us, though they should Carry us in their hands: there is a fast seal upon it.  
9 Christ said, if ye 
f Mat. 17.20.  have Faith as a grain of Mustardseed, than you might say to the Mountain, be removed, and cast thyself into the sea: this is no vain word without Truth: The will (
(g If it be strong) note what Faith is.  that goeth strongly forward) is Faith.  

The first Power of the Will of the Soul.  
10. It frameth its own form in the Spirit, it hath also such 
h Or might.  Power, that it can frame another Image in the Spirit, out of the Centre of Nature; it can 
i Change the body into another shape.  give another form to the body; according to the outward Spirit; for the inward is Lord of the outward, the outward must be obedient to it: It can change the outward into another Image; but not durably.  
11. For Adam's soul hath let in the Turba of this world, so that, if the Turba see a strange child, it riseth against it instantly and destroyeth it: It continueth to endure, only so long as the inward Spirit can subdue, and overpower the outward.  
12. And this 
k kind or manner of power.  Form is called Negromancy a Transmutation, where the inward overpowereth the outward, for it is Naturally; and we understand that when 
l 1 Cor. 15.51.  we shall all be changed, that change will be made thus by the same Turba which hath the first Fiat in it.  
13. For the body is Sulphur, and sticketh in the Tincture, and the Spirit driveth forth the Tincture: now if the first ground, viz. the soul wholly consenteth to it, than the soul can make another 
m Form.  manner of Image in the Sulphur, but the Devil readily mingleth himself therewith, for it is the Wonder of the Abyss over which he is Lord.  
14. You must understand, 
Note the power of the Will.  that the earnest will (which otherwise is called Faith,) can do great things with the Spirit, the will can change the Spirit itself into another form, as followeth.   

The second Power of the Will of the Soul.  
15. If the Spirit were an Angel, the similitude of God, yet the will can make it 
n A wicked man.  a proud Devil; And also make a Devil an 
o A child of God. Book of the three Principles. cap. 15. v. 64.  Angel, if it sink itself into Death, into humility under the Cross, and cast itself into the Spirit of God, and so submit to his Government, than it sinketh into the Eternity, out of the source into the still Nothing, which yet is All; and so it is in the beginning again where God created it, and the Word Fiat which keepeth the Image of God, receiveth it again.   

The third Power of the Spirit, or Will of the Soul.  
16. And then also thirdly, the Spirit of the Soul hath power, to enter into another Man, into his Marrow and bones, viz. into the Sulphur: and to bring the Turbi into him if he be 
p Or wicked.  false, so fare as every one is not armed with the Spirit of God, but is found naked in the Spirit of this world, as may be seen by 
q Or the bewitching whores.  Witches.   

The fourth Power of the Will of the Soul.  
17. And fourthly, it hath such power, if it be the child of God, that it can lead the Turba captive, and can pour it out upon the house of the wicked: as Elias did the Fire, and Moses before Pharaoh: for it can throw down Mountains and break Rocks.  
18. This you must understand to be, so fare as that thing is 
r Or liable to the Turba,  capable of the Turba, by awakening the wrath than it is possible, but if not, and that the Spirit of God be in a thing, than it cannot be, for it would pour water upon the Turba of the Fire, which would then be as it were dead, and its power would lie in Derision.  
19 And therefore Heaven is a Middle between God and Hell: viz. between Love and Anger, and was created out of the midst of the waters, so that the Devil cannot rule with his Turba, the water turneth his purpose into derision; as the false Magic, and blinding Enchantment are 
s Or nullified.  drowned in the water.   

The fift Power of the Will, or Spirit of the Soul.  
20. And fifthly, the Spirit of the Soul hath such power, that it may and can seek all Wonders that are in Nature, viz. All Arts, Languages, buildings, plantings, Destruction, knowledge: It can command the starry Heaven, as Joshua, when he commanded the 
t Josh. 10.12.  Sun, and it stood still, and Moses the Sea, and it stood up, also he commanded the Darkness and it came; it can make an Earthly Life, as Moses made the Lice and Frogs, also Serpents and other 
u Or Wonders.  Wonders.  
21. It hath Death in its power, so that it can overpower that; if it ride in the 
x The will of the Holy Ghost.  Chariot of the Bride. It can bridle and overcome the Devil; if 
y Viz. will or Spirit of the soul.  it be in God: there is nothing can be named that it cannot subdue.  
22. Only you must understand the soul hath such a power from its Original, and it had still had ability to 
z Or give, or afford.  send forth such a Spirit out of itself; if it had not let in the 
a Turba Magna.  Great Turba into itself, which now giveth it the Rest.  
23. Unless the Holy Ghost ride upon its Chariot, as it did in Moses, and Elias, and in all the Prophets, also in Christ and his Disciples, and always still in the Holy Children of God, they all have this Power, 
Note the soul must now seek this power in Jesus Christ.  they can raise the Dead and heal the sick, also drive away all Diseases, it is Natural, the Spirit only reigneth therewith over the Turba.  
24. But it hath this for an objection, that the soul knoweth well, whether it hath made any compact with the Devil, and whether he hath any thing to do with it, it will not go naked, except the Spirit of God drive it, and except it have him for a shield, lest the subtlety of the Devil insinuate itself.  
25. It doth no 
b Or Miracles  Wonder, except the Spirit of God 
c Or awaken it.  stir it up, it attributeth the power to God and giveth him the Glory, it doth as an humble Child, and standeth still under the Cross, and letteth the Devil go rushing away over it, but it sprouteth forth in humility and meekness, through Death into Eternal Life, and bringeth forth much fruit in Patience.  
26. And so the Devil can do nothing to it, it is as it were dead 
d Or before.  to him, he may keep a racket with his Turba in the Earthly Life, with his helpers die wicked men, this he hath but as a scorn in the sight of God: for he is a proud Spirit, and would be above the Wonders of God, but an humility can 
e Or subdue.  bind him.  
27. After this manner every man may escape the false 
f Or Magus.  Magician, and also the Necromancer: for no Power can touch him in whom God dwelleth: and as Christ in his Death overcame Death and the Devil, so also can we in Christ: for the Word which became man dwelleth in us, and in the Word we can reign over the Devil and Hell, nothing can hinder us.  
28. And thus we give you for an Answer to this Question, that the soul in its Original is greatly powerful, it can do much: but its power is only in that Principle wherein it is, for the Devil cannot reign over God.  
29. It's power is not given to it, as a King giveth favour and power to a man; but it consisteth in a Natural Right: therefore we are Children of the 
g Or almightiness.  Omnipotence of God, and inherit his Goods in the Omnipotence.    

The seventh Question.  
Whether is the Soul Corporeal, or not Corporeal?  
1. THat thing which comes from no beginning, hath also nothing: But if it be somewhat, than it seeketh its beginning in itself; for every Spirit dwelleth in the deepest Abyss of its 
h Or Being.  Enence: and if it must make the Essence to itself, than it can dwell in nothing that is strange to it, but in itself, in its own Essence.  
2. When God created the Soul, than the Holy Ghost 
i Or encompassed.  clothed it with the Tincture; for one part of the soul consisted in the Tincture, it was 
k Or without a body.  naked of itself, as the glowing Fire is 
l Or Source.  naked, and is clothed when it hath the Tincture.  
3. But you understand, that the growing proceedeth from the warmth, that is the driver forth of the Tincture, it driveth the twig out of its root, viz. out of its own Fire, be it cold or hot fire.  
4. For Darkness hath the cold fire, so long till it attaineth the Anguish, and then it kindleth itself in the heat, as you see in an Herb, if it come into another 
l Or Source.  Property.  
5. And thus we give you to understand, that the Tincture is the true Body of the soul: for the soul is Fire; and the Tincture ariseth from the Fire: the fire draweth it again into itself, and allayeth itself therewith, so that the wrathful source is quenched, and then the Tincture subsisteth in meekness.  
6. For the soul hath no Essence, nor 
m Might or ability.  Power in itself, but the Fire is its power, and thus water proceedeth from the meekness of the Tincture.  
7. For, the fire is desirous, and where there is a desiring of the Original, there is also a finding of the Original, thus the fire findeth water in the Tincture, and turneth it into Sulphur, according to the power of all the seven Spirits of Nature: and this is 
n Or the.  a water of Life.  
8. For, the Tincture springeth up in the water like a sprout, and the fire in the Abyss causeth it: and so the water in the Sulphur of the seven Spirits is turned into the Mystery; for, the Great 
o Arcanum.  Secret, what God and the Eternity can do, lieth therein.  
9 And thus the Mystery containeth two forms, viz. fire and water, and changeth itself according to them both, viz. according to fire, into Red, and according to the Tincture into White; 
p This white.  this is a splendour or Glance of the Fire, by which the Life may see and know itself, from whence Reason and the senses arise: And the Mind is in the wheel of the Anguish in the Fire, out of which the Essences arise.  
10. And so we see what the blood is, viz. 
q Or an Habitation.  a house of the soul, but the Tincture is its body.  
11. The true soul, hath no comprehensible body, which may be called soul: but the body groweth in the Tincture, in the Sulphur out of Sulphur; that is; each Spirit of the seven Spirits of Nature desireth Essentiality, and that concrete Essentiality is Sulphur.  
12. For Sul is the virtue of the Light: and Phur is the virtue of the four Forms of the Original of Nature; as is mentioned at large in the third Book.  
13. And thus the Phur desireth flesh, that is, a 
Mesch, mixture or concretion.  Mass of fire and water, and it is conceived and borne in the Tincture.  
14. And the Tincture is the sprouting of the body, and the fire is an Original of the Spirit, through the Tincture; for the Spirit of the soul taketh its Original in the Tincture, which then figureth the true Image according to the Image of God, that is, according to all the three Principles: for in the Fire, the soul is no similitude of God; but in the Spirit it is the Image of God.  
15. For, the first soul was incorporated with the Divine Essentiality together in the Tincture, so that it had the Divine body in the virgin of Wisdom, in which the Tincture standeth, which is the Angelical Image.  
16. And so we answer you, that as to the soul only beside the Spirit; it is a Globe of Fire, with an Eye of Fire, and an Eye of Light, which turn themselves backwards into one another, as the wheel in Ezechiel, that could go on every side: though Babel hath contrived another meaning about it, but a blind one without Spirit.  
17. But, as to its Tincture proceeding from the Light, which ariseth both from the fire and Light, 
s The soul.  it is a Spirit, in which the Original of the soul, and of the Spirit cannot part asunder in Eternity: It is an Eternal band, and when the blood 
t Run out.  is gone, and the body dieth, than that band remaineth in Eternity.  
18. As to the soul only; the body belongeth not to the Essence of the soul, they are two several Essences: for the body is the Glass and dwelling house of the soul, also its 
u Inheritance, own Lands, or goods, or possession.  Proprietary, and it is also a cause, that the 
x Or poor.  mere soul altereth the Spirit according to the lust of the body, or of the Spirit of this world.  
19 Whereby the Image in the Spirit is altered altogether, according to the Contence of the Will, which the soul hath 
y Or created, or form.  brought out of the Centre of Fire, also out of the Wrath into the Light, and all according to the Imagination.  
20. And, we give you to understand, that the Spirit 
z Or in this time of the body.  while it stays here in the body, can alter itself; which is done without its knowledge by the Imagination, viz. by the desire of 
a Lust-sucht.  Lust, so that the Desiring figureth such a form in the will of the soul, as the lust either to evil or good is.  
21. And we further say, that the mere soul is not corporeal, but in its Tincture, a body groweth whether it be a heavenly or a hellish body, and yet is not a body which can be comprehended outwardly, but a virtual body, the Divine body, Christ's heavenly body, the heavenly flesh: which he giveth us to eat in his Testament.  
22. It is such a body as the Turba cannot touch or apprehend, it is immortal and incorruptible, concluded in nothing but only in the Noble Tincture, which is without 
b Or substance.  Essence, or Materiality; and that body is incomprehensible to the outward flesh.  
23. But the outward Spirit, (if the soul do not hinder it but let it in,) bringeth its Imagination into it, and spoileth it, so that another strange Image cometh to be in the Spirit, in the Tincture according to the contence of the Lust: as the Covetous cometh to be a Wolf, the envious a Dog, the Proud a Horse, Peacock or other Beast: also Toads, Adders, Serpents and other worms, and creeping things; Now God's Spirit receiveth not their Images, so long as they continue such.  
24. And therefore Christ said, ye must be borne anew of water and of the Spirit, if you would see the Kingdom of God: and therefore God became Man, brought the Divine Image again into the Tincture of the soul, when it was spoilt in Adam: so that now we must be borne anew in Christ, if we will see God.  
25. And that also is done by the Imagination, or Faith; for Faith is an eating of the Divine Body, as also every body groweth by eating.  
26. And the New Birth is not at all after such a manner as Babel teacheth: her matters are only as it were a Glass of the true way to God, but that Glass must be broken, for Moses his Veil is gone, we shall see henceforward with clear paradisical Eyes: we mean the Children of God.   

The eight Question.  
After what manner doth the Soul come into the Body of Man?  
1. MY beloved friend; I understand this Question to be meant concerning its Propagation; for Moses telleth you how it came into Adam, and we have declared that before; But if you ask concerning its Propagation, how it cometh into a child, in the 
c Or body of the Mother.  Mother's womb, 
d Turn over a new leaf, or change our Copy.  we must put on another habit.  
2. You know what is written in our third Book, very punctually and at large, with many Circumstances concerning its Propagation; how Adam was created one Image, he was both Man and woman before Eve, he had both the Tincture of the fire, and of the water; that is, soul and Spirit, and he should have brought forth his similitude out of himself, an Image 
e After, or according.  of himself, out of himself by his Imagination and his own Love, and that he was able to do without rending of the body.  
3. For, as we have mentioned before, the soul had 
f might or ability.  power to change the body into another form; and so also it had power to bring forth a Twig out of itself, according to its property, if Adam had stood out in the 
g Proba, or Temptation.  Trial.  
4. But when he imagined 
h In, or as, or with.  according to the Omnipotence, and let in the Spirit of this world into the Soul, and the Serpent into the Tincture, and took a longing in himself after the Earthly fruit, to eat of evil and good, then also his Tincture conceived such an Image as was half Earthly: viz. a Monster, into which also the Turba then instantly insinuated itself, and sought the limit.  
5. And so the Noble Image was found in the Earthly, and then destruction and Death began, and Adam could not 
i Beget, or bear.  bring forth, for his Omnipotence was lost.  
6. And should indeed have ever been lost, if the Heart of God had not instantly turned itself, with the word of the Promise into Adam's soul; which did so preserve it, that its Image must perish, and the soul must sink down with the Heavenly body through death into the new Life, where its Spirit will be renewed again.  
7. And thus Adam in 
k Inability or weakness.  impotence fell asleep: and then the second Creation began, for God took the Tincture of the Water; as a twig our of Adam's soul, and a Rib out of Adam, and half of the Cross that was in Adam, and 
l Or framed, or built a woman with them.  made a woman of them.  
8. As you know that the woman hath the one half Cross in her head, and the man the other, for the spirit of the soul dwelleth in the Head, in the brain, out of which spirit God hath taken a Twig (viz. a Child out of the spirit of the soul of Adam) and hath given it to the woman.  
9 And hath given the Tincture of the water to her, that she should not bring forth Devils, and the Man hath the Tincture of Fire, viz. the true Original of Life.  
10. And therefore the woman hath gotten the Matrix, viz. the Tincture of Venus, and the Man hath the Tincture of Fire: understand, the woman hath the Tincture of Light, which cannot awaken Life, the life ariseth in the Tincture of Fire.  
11. And so it cannot be otherwise now, but that they must propagate as Beasts do, in two seeds, the Man soweth soul, and the woman soweth Spirit, and being sown in an Earthly field, it is also brought forth after the manner of all Beasts.  
12. Yet nevertheless all the three Principles are in the seed, but the inward cannot be known by the outward: For in the seed the soul is not living; but when the two Tinctures come together, than it is a whole 
m Or Being, or substance.  Essence: For the soul is Essential in the seed, and in the 
n Or out-breeding, or hatching.  Conception 
Note how the soul is before the conception.  becometh substantial.  
13. For so soon as the Fire is 
o Hammered by the Smith, or the Faber hath struck fire.  is struck upon by Vulcan, the soul is wholly perfect in the Essence, and the Spirit goeth instantly out of the Soul into the Tincture, and attracteth the outward 
p Rule, or Regiment, or influence.  Dominion to itself, viz. the Stars together with the Air.  
14. And then it is an Eternal Child, and hath the corruptible spirit also with the Turba cleaving to it, which Adam took in by his Imagination.  
15. Then instantly the Turba seeketh the 
q Or bound, or term, or Goal, or End.  limit in the Spirit of this world, and will enter into the limit, and so soon as the soul hath its life, the body is old enough to die: and thus, many a soul perisheth in the Essence, while it is in the Sulphur in the seed.  
16. But that you may perceive, that the Man hath the Tincture of the Fire, and the woman the Tincture of the Light in the water, viz. the Tincture of Venus; you must observe the eager Imagination of both towards one another: For the seed in the Essence eagerly seeketh the lîfe, the 
r Masculine.  Mans in the 
s Feminine.  woman's in Venus, and the woman's in the Fire, in the Original of Life: As we have very clearly demonstrated it in the third Book: and therefore we refer the Reader thither.  
17. And we Answer here, that the soul cometh not at all into the Body, or is breathed into it 
t Ab extra, or externally.  from without, but the three Principles have each of them its own 
u Workmaster, workman, or Smith.  Artificer, one 
x Forgeth or striketh fire, Smiedet.  worketh Fire in the Centre, and the other maketh Tincture and water, and the third maketh the Earthly 
y Great Mystery.  Mysterium Magnum.  
18. And yet it is not any new thing, but the very seed of Man and woman, and is only 
z Or bred ●orth.  conceived in the mixture, and so only a twig groweth out of the Tree.   

The ninth Question.  
Which way doth the Soul unite itself with the Body?  
1. IT is cleared before, that all the three Principles are in one another, and they beget a Child according to their similitude, and they all are in one another, till the Turba destroy the body: And then the soul is in the inward body, viz. in the Divine body, or if it be false, in the Turba; which giveth a body to it, according to the Imagination; all according to the wickednesses it hath committed.  
2. The soul standeth in the blood of the Heart, there it hath its seat and Original; the outward water and blood mingle themselves, but it doth not wholly receive the water of the blood, but it is captivated by the Imagination.  
3. It receiveth indeed naturally the inward water, but it receiveth not the Majesty with the Tincture of the Light, but only by the Imagination: therefore many times a Child is more 
a Or in a better condition.  blessed than one that is old, who 
b Or harboureth the Devil.  hath the Devil for his Guest.  
4. But there are not many borne 
c Or Saints.  Holy, except only from good seed, and yet many times a wrathful Turba windeth itself in according to some powerful Constellation, as is seen, that honest parents many times have 
d Or evil.  wicked Children, but God knoweth who are his.  
5. You see it in Jacob and Esau, that strove in their Mother's 
e Or body.  womb: also in Cain and Abel, in Isaac and Ishmael, and many others.   

The tenth Question.  
Whether is the Soul Ex Traduce, and propagated after a humane bodily manner, or every time new created, and breathed in from God?  
1. I Very much wonder what kind of understanding and Philosophy the world now hath that it cannot 
f Grunden.  resolve this: yet I do not blame you; for I know such questions are agitated by those, that account themselves learned Doctors in the Schools and Universities, who make great disputations about it. I cannot but wonder at the proud blindness, that there is no knowledge at all of God in 
g Their Reason, or Arts of Logic, etc.  Reason.  
2. Now therefore ye wise men, behold yourselves what ye are, and what you understand; you understand even nothing of the Mystery; how will ye then be teachers? it were better for you to carry a Shepherd's Crook in your hand, then to put on the garment of Christ.  
3. O! ye shall give an account for your seducing of the world: and yet you vaunt yourselves, as if ye were God, and arrogate Divine 
h Or might, or Authority. Jus Divinum.  Power to yourselves; Take heed what you do: you shall see against whom you have 
i Or striven.  kicked; I fear me ye are for the most part of you in Babel; awake, it is Day.  
4. To you, my beloved friend, I give this Answer: that the soul is not every time new created and breathed in: but is propagated after a humane manner, as a 
k Or twig springeth.  branch groweth out of a Tree, as I may better render it, as a man setteth or soweth corn or seed, and so a Spirit and body groweth out of it.  
5. And this only is the Difference; that the three Principles are always in 
l Or wrestling, or contending.  strife about Man, each would feign have him: so that many times a wonderful Turba is brought in, while yet he remains in the seed.  
6. But if the Parents, both Father and Mother, have their souls clothed with Christ's flesh, the Divine Essentiality, than it cannot be: For Christ saith, a good Tree cannot bring forth evil fruit: yet the Turba in time can enter in 
m Or by●▪  with the Reason.  
7. So also an evil Tree cannot bring forth good fruit; that îs, if both the Parents be evil, and held captive by the Devil; then an evil soul is sown: but the Principles cannot yet judge it, nor the Turba neither: It is indeed an evil Child, yet if it turn, it may with the Imagination, enter into the 
n In verbum Domini.  Word of the Lord.  
8. But it is rare, and seldom cometh to pass, that a black Raven becometh white: but where it is but 
o One parent good, the other evil.  half in half; there it may more easily be done: but however it is possible, it may very well be; God casteth no soul away, unless it cast itself away: every soul is its own Judgement.  
9 Consider this ye evil Parents: ye gather 
p Goods, Riches.  money for your Children; get them good souls, that is more necessary for them.   

The eleventh Question.  
How and where is it seated in Man?  
1. A Thing which 
q Or ungroundable.  is unsearchable, and yet seeketh and maketh a ground in itself, that hath its Original and seat in its first 
r Forming, or making.  Conception, where it conceiveth itself in itself: therein is its limit, viz in the most innermost, and it goeth forth out of itself, and seeketh forwards, where then it always maketh one 
s Or resemblance.  Glass according to the other, until it find the first again: viz. the unsearchable limit.  
2. Thus also is the soul, it is in God 
t Or form.  conceived in the 
u Or Son, or Word.  Heart, and the word which conceived it was in the Heart, viz in the Centre; and so it continueth in the Figure and in the seat, as it was comprehended by the Fiat; and so it is still at this Day.  
3. It dwelleth in three Principles: but the Heart is its Original; it is the inward Fire in the Heart, in the inward blood of the Heart: and the Spirit of it which hath a 
x or splendour.  glance from the fire, is in the Tincture: for it is clothed with the Tincture, and burneth in the Heart.  
4. And the Spirit moveth upon the Heart in the 
y Or concave, dole, or hollow pi●, or d●nt, or furrow of the Heart, praecordia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bosom of the Heart; where both Principles part themselves, and it burneth in the Tincture as a brimstony Light: and diffuseth itself abroad into all the members of the whole body: for the Tincture goeth through all the members.  
5. But the true 
z Ignis faber. Vulcanus.  Fire-Smith in the Centre, sitteth in the Heart, and governeth with the Spirit in the Head, where it hath its Counsel-house, viz. the Mind and 
a Inward senses.  senses; also the five chief Counselors, viz. the 
b Or outward senses.  five senses; which arise from the five Spirits of understanding, as we have declared in our 
c Threefold life.  third Book; and in our 
d Three Principles.  second, and also in our 
e Aurora.  first.  
6. The soul is indeed seated in the inward Principle, but it ruleth even in the outward, viz. in the Stars and Elements, and if it be not an Ape, suffer itself to be captivated, it hath power enough to rule them: and if the soul demerse itself into God, the outward must be obedient to it.  
7. And if it cometh again into the outward, riding upon the Chariot of the Bride, and so have the Holy Ghost for an assistant, no assault of the Devil is of any consequence, it destroyeth his Nest, and driveth him out, and he must stand in scorn and shame.  
8. And this is our Answer to this Question; it must not be so understood, as if when a man is beheaded, and so his blood gush out, and the outward Life perish; that this reacheth the soul and killeth that; no, it loseth 
f Viz. the third Principle.  one Principle indeed, but not the 
g Or outward works.  Essence of that Principle, that followeth it in the Tincture, in the Spirit, as a shadow.  
9 For the outward Essence reacheth not the inward in the soul, but only by the Imagination: there is nothing else in this world, no fire, nor Sword, that can touch the soul, or put it to Death, but only the Imagination; that is its poison.  
10. For it Originally proceeded from the Imagination, and remaineth in it Eternally.   

The twelft Question.  
How is the Soul enlightened, and what is the Illumination of it?  
1. WE must consider, that if the Sun were taken away out of this world, that all things would be in Darkness, and then outward Reason would say, we are in dark Death and in the 
h Or bitterness.  wrathfulness of the cold; and it were so indeed.  
2. Now observe, my beloved, mind, and consider with thyself, when thy body perisheth, and so thy spirit loseth the 
i Viz. the light of the Sun.  Sun: How canst thou then enjoy the Light? and wherewith wilt thou see? In simplicity we put thee in mind of this, that thou mayst consider it.  
3. That thing which consisteth in the Eternal Liberty, if it always enter again into the Eternal Liberty, it hath no darkness, for it dwelleth in Nothing, that doth 
k Give, make, or cause.  afford darkness: it is free as the Eye of God, which beholdeth itself through a 
l Or Being, or Essence.  substance.  
4. When that imagineth after somewhat, in Lust, than the will entereth into that somewhat; which the Desiring Lust itself maketh: and this receiveth the will into itself, and overshadoweth it, so that it dwelleth in darkness, and can have no Light, uness' e it go forth again out of that thing into the Liberty.  
5. Thus we earnestly give you to understand, that we have no Light in all our 
m matters, or business. Note the caus● of our spiritual blindness.  affairs and works; if we let our will enter into that which we have wrought, by setting our Heart and will upon the work of our own hands; in Covetousness; then the soul is wholly blind, and we have no light in us, but only the outward Light of the Sun, which giveth light to the outward body; and when that perisheth, than the soul is imprisoned by that thing 
n It was set upon. .  
6. Thou must here understand, the Spirit and will of the soul; for the Prison of the soul is a Dark 
o Cave, or hole.  vale 
p Void of Light.  having no Light; and although it do elevate itself, and inflame itself, yet it becometh only a wrathful flash of fire, and is like the Devil, and cannot 
q Or reach.  attain the Divine Light in itself.  
7. The cause is, it hath brought Abominations into its will and spirit, which darken the Spirit, and hold it captive with the Turba: for God's Light goeth not backwards, but forwards into the Eternity.  
8. And therefore God's Eye is 
r Or in two halves, or parts.  twofold, standing back to back; as before in the figure; one part tendeth forwards into the still Eternity, into the Eternal Nothing, viz. into the Liberty.  
9 And the other part tendeth backwards into the Desire, and maketh darkness and the Centre of Nature therein: and driveth it to the greatest anguish and sharpness.  
10. And then the will again sinketh out of the Anguish through the darkness, into the still Liberty, and bringeth the wrathfulness of the Mobility and earnest sharpness, out of the Anguish with it.  
11. In which sharpness, the Liberty (when the will bringeth the sharpness into it) becometh a highly triumphing Majestic Light, which is called God's Light, which shineth for ever, and cannot be 
s Or shut up.  smothered by any thing, for it shineth in the Eternal Liberty, and desireth no more.  
12. And if, (as thou Earthly man perhaps dost suppose) God would receive thy spirit into his Majestic Light, while thou lettest in thy Abomination (viz. Covetousness, which hath brought forth Pride, 
Note, Pride is the fiery life, and the reflection of Covetousness, as in a Glass.  which is the fiery life of Covetousness) into thy will: so that thy will sticketh wholly in Earthliness; thou wouldst darken God's Majesty, and thy spirit and will would nevertheless stick in Covetousness, and burn out with the fiery source of the soul, as a Reflection in a Glass, viz. in Pride, and thou shouldest not be able to reach the Majesty of God.  
13. Nay if thou shouldst sit in the Cross of the Holy 
t Or Trinity.  Ternary, and wert encompassed with all the Holy Angels; yet thou shouldst sit but in the Darkness, and thy Spirit should shine but in the Glass of that Essence; which thou thyself hast brought into the Spirit.  
14. But if now the soul with its Spirit, in its Image will see God, and behold the Eternal Light in God's Majesty, than it must go in a twofold way, in this world; and than it shall obtain the Eternal body, viz. the Image of God, and also sustain the outward Life with the Earthly body: and then it shall bring all the Wonders (for which God created it in an outward Life, which wonders also it ought to awaken in the outward life) into the inward life, and eternally rejoice itself in them, and have them as a 
u Lookingglass also as a sport.  Glass, and this is the right way which followeth.  

The exceeding Precious 
* Or Gate of the Day spring▪ from on high.  Gate of the Aurora.  
15. Behold thou beloved Soul; if thou wilt attain the light of God, and see with the Eye of God: and wilt also enjoy the light of this world, and sustain thy body, and seek the wonders of God, then do this as God himself doth it.  
16. Thou hast in thy soul two Eyes; which are set together back to back; the 
x In Resignation.  one looketh into Eternity, the 
y In self-hood.  other looketh backwards into Nature, and proceedeth forth, always and seeketh in the Desire, and always maketh one Glass after another: let it be so, it must be so, God will have it so.  
17. But turn not this 
z Viz. the left Eye.  other Eye back into the Longing; but with the Right Eye always draw the left backwards to thee, and let not 
a The left, or Eye of Nature.  this Eye with the will of the Wonders go from thee; viz. from that Eye which is turned into the Liberty; but draw to thee its wonders, which it hath manifested and wrought.  
18. Let this Eye seek food for the Earthly body; but let it not enter into the food, that is, into Covetousness, but draw it close to the seeing Eye, and let it not go.  
19 But let the hands labour and get food: and let the Eye draw the Wonders to it, but not 
b Covetousness, Envy, Pride, or Anger.  Matter; Else that which is drawn in will be darkness to thee.  
20. Let the Devil roar at thee, making a noise before thy left Eye: he cannot get in, unless thou suffer thine Eye to receive in 
c Somewhat wherein it trusteth.  Matter.  
21. Thus, when thy Earthly body perisheth, thou shalt see with the right Eye, all the Wonders 
d Or which are in the Eye of Reason.  in the Left Eye; which thou hast wrought and found out here; and when the Earthly life is gone, than thy left Eye is free from the 
e Ephes. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nature of Wrath.  
22. And although it hath Nature, (for it is Nature itself which doth awaken and hold the Wonders) yet than it is with the Wonders, in the Eternal Liberty: seeing it hath taken in nothing of Matter, therefore it is free.  
23. And Nature with its Wonders, is a fiery sharpness, and taketh hold of the Eternal Liberty, and so maketh Majesty in the Liberty in the Wonders; whence, the Right Eye (which is as it were dead here in this life) becometh enlightened, and doth 
f Or solace itself.  rejoice with the left Eye for ever, in the exceeding joyful Majesty, and seethe God with both Eyes eternally.  
24, This is one Gate. He that seethe and knoweth this rightly in the Spirit, he seethe all that God is, and can do, he seethe also therewith, through Heaven, Hell, and Earth, and through the Essence of all Essences: also it 
g Or the understanding of the whole Scripture is contained in it.  is the whole Scripture, whatsoever hath been written from the beginning of the world hitherto; but this is a rare and precious 
h Sight, or vision.  seeing; the Old Adam knoweth it not, he seethe it not; only the New Man that is borne in God.  
25. But seeing the weak Mind will so hardly understand us, therefore we will set it down more plainly; Behold! if thou wilt see God's Light in thy soul, and wouldst be enlightened from God; then do thus.  
26. Thou art in the world: hast thou an honest 
i Or employment.  calling void of Deceit? continue in it, work, labour, finish thy business; as necessity requireth, seek out Wonders, both in the Earth and other Elements; let the Art be what it will, it is all the work of God: seek Silver and Gold in the Earth, and make Artificial works of them: build and plant: All serves to manifest God's works of Wonder.   

But mark this 
* Or Lesson.  A. B. C.  
27. Thou must not give thy spirit leave to enter into, and fill itself therewith, and so make a Mammon of it, and 
k Or make its Nest therein.  set itself therein, as in a Darkness, else it is but a fool in the sight of God, and the Devil's Ape, and its will is wholly fixed therein: and so thy noble Image is altered according to thy Imagination in the Spirit, and according to thy will, which sticks in Covetousness, and so thou losest God's Image.  
28. For that is Magical, it is as subtle as a spirit, yea much more subtle, it is much more subtle, and thin then the soul itself; it is as God, who dwelleth in the Eternal Liberty, and yet is not comprehended by any thing; for he is thinner than any thing, and so is thy Noble Image.  
29. And yet it consisteth 
l Or of.  in heavenly flesh and blood, and is an Essentiality come out of the Divine Body; it is Christ's flesh and blood, and thy soul dwelleth therein; 
The soul.  it is the fire of the Majesty therein.  
30. And the Holy Ghost sitteth in the Heart of the Image, and proceedeth from the Image with voices, Languages, wonders, sounds, and songs.  
31. If thou be'st 
n Faithful, and sincere.  upright, thou bringest thy wonders into this Image, and do it thus: set thy left will upon the work which thou dost, and consider that thou art God's servant in the vineyard of God, and labour faithfully.  
32. And direct thy Right will upon God, and that which is Eternal; and think not thyself secure at any time; think that thou art but at thy day-labour, and must always listen for the voice, when thy Master shall bid thee come home.  
33. Give Reason no 
o Or leave.  room to say, this is my treasure, it is mine, I have enough, I will gather much, that I may get honour in the world, and leave much to my Children.  
34. But consider, that thy Children are Gods Children, and thou God's servant, that thy work is God's work, and that thy Money, Goods, mind, and blood are in God's hand, he may do what he will with them: when he calleth thee home into thine own Country, than he may take thy labour, and give it to another.  
35. And give thy heart no 
p Or leave.  room to suffer the Spirit of thy will to bring in haughtiness into the Image, but cast down thy will continually in humility before God; and so thy Image always entereth with thy will in humility into the Majesty of God: and so thy Image is continually enlightened with the high Triumphing Light of God.  
36. O! how cheerful is the soul, when its anguish source of fire 
q Or perceiveth.  tasteth God's Light; how exceeding 
r Or friendly.  courteous is it? O! how it boweth itself before God  
37. Thus the soul and the Image in the Spirit, are all three in one another, for they are one Essence according to the Holy Trinity: My beloved brother, we answer to this Question of yours thus, that the soul cannot be any other way enlightened then thus, its Illumination is only after this manner.  
38. The soul is in this world, and also in God; here in this life it is a servant of God's Wonders, which it should open with one Eye, and with the other bring them into the beginning before God, and set and cast all its do into God's will; and by no means say of any thing in this world, this is mine, I am Lord of this, for it lieth, if it say so.  
39 All is Gods, thou art a servant, and shouldst walk in Love, and Humility towards God, and thy Brother: for thy brother's soul is a fellow-member with thy soul, thy brother's joy in Heaven with God, is also thy joy, his Wonders are also thy Wonders.  
40. For in Heaven God is All in All, he filleth all, the Holy Ghost is the Life in All; the●e is mere Joy, there is no sorrow, there all is Gods, also all belong to the Image of God; all things are common; one rejoiceth at the Power, brightness, and beauty of another, there is no malice or envy; for all that remaineth in Death, and Hell.  
41. Therefore ye Elect Children of God, who are borne again in Christ, take it into Consideration, depart from Covetousness and self-will: ye have been a long time led blindfold in Babel; go out from her, you are called with a 
s Strong, or loud, sounding voice.  shrill voice, it will shortly raise the Dead, let it be a furtherance to you, that you may obtain Eternal Joy in God  
42. The Spirit showeth plainly, that whosoever will not grow forth, together with the new sprout, which groweth in the 
t Viz. the Eternal Word.  Mother, shall and must be cast into the Lake of Brimstone, with the Dragon's Whore in Babel.  
43. There is a time of earnestness at hand, and though thou seest it not with earthly Eyes, yet it will certainly come upon thee: thou wilt see well enough in thy Death, what kind of Judgement this is, and in what time, and under what Turba thou hast lived, we speak in good earnest, as we ought.    

The thirteenth Question.  
How doth the Soul feed upon the Word of God?  
1. IF the soul do enter thus (as above mentioned) into the Light of the Majesty, and receive the light of God, than it hath wholly a longing, and lusting, and continually attracteth in its Desire, the Divine Power, viz. the Divine body into itself; and the Holy Ghost is the Power of God's Spirit, and so it obtaineth the body and Spirit of God, and eateth at God's Table; All that the Father hath is the Sons, and whatever the Son hath, that belongeth to his Image.  
2. It eateth God's flesh and Christ's Body, and by this eating the Divine Body, doth also grow 
u Or to, or from, or out of it, or as a Chicken groweth in an Egg.  in it, so that it thus gets the Divine Body, and so becometh God's Child, not only a similttude, but a Child borne in God out of his Essences, and liveth in God.  
3. When it heareth Gods Children teach, and speak God's word (even in this world) it receiveth it, and eateth it. 
Note the food of the Soul.   
4. The outward Man eateth Earthly bread, and the soul eateth the Bread of God, of which Christ said, that he giveth us his body for meat, and his 
x The Author calleth Baptism and the Supper of the Lord two Testaments.  Testaments are nothing else.  
5. Indeed we eat not Spirit without Body, for the soul is Spirit already, before hand, and desireth to have a body, and so it getteth both body and Spirit.  
6. Let this be spoken to thee O Babel, and see how thou handlest Christ's Testaments, and what thou teachest; when thou sayest, Christ Testaments are Spirit without Body; thou beliest God, and deniest God's Substantiality, Christ's heavenly Body, which is greater than all things, which is the fullness of all things, but in its own Principle.  
7. O Earthly mouth, thou shalt not by't it with teeth: the soul hath another Mouth, which receiveth it under the outward Element: the outward receiveth the outward, and the Inward receiveth the Inward.  
8. The Supper of Christ with his Disciples was so: the outward is a Remembrance; the Inward is the substance; for the Kingdom of God consisteth in Power, it is Magically; not as a thought; but Essential, substantial.  
9 The Magia maketh substance: for in the Eternal Nothing there is Nothing; but the Magia createth 
y Something.  where nothing is.  
10. Now in God there is not only Spirit, but Nature, substance, flesh and blood, Tincture, and All: this world outwardly is a similitude of the Inward world.  
11. We tell you, we speak what we feel, see, taste, and know, and not a fable or Opinion, and that not for ourselves only, but for you, as one member is bound to do for another, that so our Joy may be in you, and we also may enjoy you again, as brethren together in one Essence: He that desireth to know further of this, let him read our 
z Threefold life. 13. Chap.  third Book, and there he shall find the Circumstances, concerning the 
a Seele-Messe, the food Messe Supper, or eating of the soul.  Soules-Meale, and Christ's Testaments.   

The fourteenth Question.  
Whether is such a new Soul without Sin? We understand here, the propagated Soul in a Child newly borne.  
1. MY beloved friend; this is a very 
b sublime, or sharp, or subtle.  deep Question; yet you shall be answered: for the time of the manifestation is borne, the Day breaketh, the Night is past; therefore eternal praise and thanks be given to God, that hath again begotten us to light, and to an inheritance that never fadeth away; and hath received us for his beloved Children.  
2. My beloved friend, you know well the heavy fall of Adam, as we have shown you copiously in all our writings, viz. that the soul hath turned itself away with the right Eye, from God into the Spirit of this world, and is become disobedient to God, and hath wholly depraved its Noble Image, and changed it into a monstrous Image; and hath let in the Spirit of this world, whereas it should have powerfully ruled over it with the will, and not have let the soul eat of evil, and good at all.  
3. But now it hath plainly transgressed Gods 
c pleasure.  Command, and hath put its Imagination into the Earthly Spirit, where the Turba which brought the Earthly Monster into its Noble Image, instantly took it captive, and so the Turba instanly sought, and found the Limit, in which the Image perished; and if the Word had not 
d Set itself in the midst.  mediated, or interposed itself, it would have continued so for ever.  
4. And so, now the Turba is once seated in the Earthly Abyss, and hath captivated both body and soul, it always driveth the body to the limit, and there destroyeth it, and casteth it away, and then the poor soul remaineth Naked without a Body.  
5. And except it turn with its Right Eye again into the Word, and get again a body borne out of God, it is but naked, and hath the Turba in it; which stirreth up the fire in its great Anguish: for 
e Viz. the Turba.  it is an eager hunger, a seeker, and a finder.  
6. Now it is throughly known to us, that our soul is fast bound to the Spirit of this world, for the Turba holdeth us captive in the Wrath of the Anger of God.  
7. And although our soul get out, and become Newborn in God, yet 
f The Turba.  it possesseth the outward body still, and consumeth it, for it pierceth through it even to the Abyss, and there it findeth that it is only a Glass of the Eternal, and then it goeth forth from the Glass into the Eternal, and lets the body lie in the Nothing.  
8. Also you know well; that the soul, which the body in the seed, is half Earthy: for it is Sulphur, that is, 
g Phur is power, Matter, or substance.  Phur and 
h Sul is Spirit, or Light.  Sul 
i In one another.  together, and the Turba is in it, which hath ability enough to destroy the seed.  
9 How then can a soul be borne pure? It cannot be, it bringeth the Turba with it into the world, and is sinful in the Mother's 
k Or body.  womb.  
10. But know that God is become Man, and the Word Fiat hath agiane put itself into the seed; an although the Turba be now in the Earthly part, so that the seed is not altogether free, yet the matter stands thus with the soul.  
11. The soul is not wholly forsaken of God, so fare as the Father and Mother are 
l Or virtuous.  honest, and in God; for it cometh from the soul of the Father, and of the Mother: and although a Child die in the Mother's womb without 
m Externall Baptism.  Baptism, yet it is baptised with the spirit of the Father, and of the Mother, viz. with the Holy Ghost which dwelleth in them, and the Turba is destroyed in Death; for the 
n That which belongeth to Faith.  Faith's part passeth through to God.  
12. But the matter is fare otherwise with wicked Parents; if the Child die in the Mother's womb 
o Vide Question. 19 ver. 12.  the soul of it falleth into the Turba, and reacheth not God to Eternity: it also knoweth nothing of him, but it is a life according to the Essence, and property of the Parents.  
13. And yet it doth not by this reach to the inflammation, for that soul itself hath not yet committed 
p Actual.  sin; but it is a spîrit in the source, quite void of selfe-desire, and wonders, it is like burning Brimstone, like the 
q Wand'ring false Lights, that lead people astray in the night. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ignes Fatui, and cannot reach God, but remain between Heaven and Hell in the Mystery, until the Judgement of God, which shall at last gather in its harvest, and put every thing apart in its own place.  
14. Although 
r Or one that is learned in the letter, or carnal Reason.  Mr. Sophister may herein have other 
s Meaning, or Opinion.  Philosophy, but we care not for his Art, we have Eyes, and he hath art; we speak what we see.  
15. Thus we give you to understand, that no soul is borne into this world without sin, how honest soever the Parents be; for it is 
t Ausgebrutet, engendered, or hatched.  conceived in the Earthly seed, and bringeth the Turba of the body with it, which also hath begirt the soul.  
16. Therefore God made a Covenant with Children in the Old Testament, in the Circumcision, and bound them in that Covenant to have their blood shed, and so drown the Turba of the soul therewith.  
17. And in the New Testament, the Baptism, wherein the Holy Ghost washeth away the Turba, with the water of Life, the water of the soul, that it may 
u Stand, or appear before God.  draw near to God, and be his Child.  
18. But they who say, that those who have not baptism (as Jew's and Turks, and other people, who have not the knowledge thereof among them, nor the Candlestick) are all rejected of God; (although in their Doctrine, Life, and deeds, they do earnestly strive to enter into the Love of God;) they speak fantastically, and without knowledge, like Babel.  
19 Blessedness lieth not only in the outward Word, but in Power, who shall cast out him that entereth into God?  
20. Is not this Babel? which hath confounded the whole world, so that People have divided themselves in Opinions, and yet in the Will they go but one way; what caused this but only the Antichrist, when he 
x took God's Government upon himself.  drew the Kingdom of God into his own Jurisdiction: and made a mere fable of the New-birth, which very Children will be ashamed of, when it shall he day?  
21. We can say with good ground, that Antichrists teaching is but 
y A mere flourish, casting a mist before the Eyes, juggling.  beating of the Air, a slight of the Serpent which continually beguileth Eve.  
22. Thus we know, that no soul cometh into the world without sin, each bringerh the 
z Disharmony.  Turba with it; for if it were without sin, than it must also dwell in a body wholly pure, and having no evil will in it, and in which is no Earthly 
z Disharmony.  Desire.  
23. Now, body and soul are thus 
a Seeking, or strife of the four Elements.  bound together, until the Turba findeth the 
b Or knit.  Limit of the body, and then it seeketh the works of the body, as is above mentioned.   

The fifteenth Question. 
c Or End.   
How cometh sin into the Soul? seeing it is the work and Creature of God.  
1. AS it is mentioned before, so it is: the Turba with the Earthly 
c Seeking, or longing.  Desire come together into this world, and so the soul is strongly drawn by two; viz. by the 
d Verbum Domini.  Word of the Lord, which mediated, or interposed itself, which out of Love is become Man; this draweth the soul continually into the Kingdom of God, and plainly showeth the soul the Turba; so that the soul seethe in Nature what falsehood and sin is, and if it yield itself to be drawn, than it becometh borne again, and so beommeth God's Image.  
2. Secondly, the Turba also mightily draweth the soul with its band, and continually bringeth the Earthly desire into it, especially in the youth; when the Earthly Tree sticketh full of green sprouting Essences and Poison: then the Turba doth so mightily insinuate itself, that many a soul is not freed to Eternity.  
3. In a thing which hath its rise from two beginnings, being of equal weight, one part will sink down, if weight be added to it, be it either good, or evil that is added.  
4. Sin maketh not itself, but the will maketh it, it cometh from the Imagination into the Spirit: for the Spirit entereth into a thing, and is infected by that thing, and so the Turba of that thing cometh into the Spirit, and first destroyeth the Image of God.  
5. And the Turba proceedeth further, and searcheth deeper, and so it findeth the Abyss, viz. the soul; and seeketh in the soul, and so findeth the wrathful Fire, by which it mingleth itself with the thing, that is so introduced into the Spirit, and thus at length sin is wholly borne: Now therefore whatsoever desireth to bring that which is outward into the Will, that is sin.  
6. The will aught to incline to nothing, but to meekness and Love, as if it were a Nothing, or Dead: we should only desire to live to God, so that God may work in us, and whatsoever we do besides; our will must be directed so, that we do it to God.  
7. But if we set our will upon the 
e Covetousness, or earthly desire, viz. Pride, Goods, Power, and Honour.  Essence, than we bring the Essence into the Spirit, and that taketh possession of our Heart: and then the Turba is borne, and the soul is captivated by the thing.  
8. And therefore we Answer; that no soul cometh pure from the Mother's 
f Or body.  womb, be it begotten by holy or unholy Parents.  
9 And is the Abyss and the Anger of God, and also the earthly world depend wholly on God the Father; and yet cannot comprehend, and touch his Heart and Spirit: so it is also with the Child in the Mother's womb, if it be begotten by godly Parents, than each Principle 
g Or hath a part, or one part, or share in it.  standeth in its own part.  
10. When the Turba taketh the earthly body, than the Heaven taketh the Spirit, and the Majesty filleth the Spirit, and then the soul is in God, it is free from pain.  
11. But while the soul remaineth in the Earthly Life, it is not free; because the earthly Spirit doth with its Imagination, always bring its Abominations into it; and the Spirit must continually be in strife against the Earthly Life.   

The sixteenth Question.  
How is the Soul kept in such union, both in the Adamicall, and Regenerate Body?  
1. WE have mentioned before, that there are three Principles, which are all three in the soul, already beforehand, and are in one another, as one thing: and you must understand that the strife in the soul beginneth before, in the seed, while it lieth hidden in both Sexes, in the Man and Woman; when also the Turba stirreth up itself before, in that it driveth the Essence of the seed to a false Imagination, to a false Desire.  
2. Although the Spirit tameth the body, yet it imagineth, and this the Turba causeth in the seed, and no man can well deny, but that many times this Imagination is offensive to him, and where there is a right Spirit, it wisheth it 
h Excommunicated.  anathematised: And you must know, that the spirit of the soul sticketh thus in a miserable strait, and cannot be loosed, until the Turba taketh the Body.  
3. Now there is never any union between the outward, and the Regenerate Man; the outward man would always devour the Regenerate, for they are in one another, but each hath its own Principle, so that the outward cannot overmaster the Inward, if the Spirit do but continue 
i Or the Combat.  in strife.  
4. They may very well depend on one another; for all three set forth God's works of wonder; if they continue in due Order, each keeping its own Principle.  

Note three bear rule in Man.  5. For the soul hath the Government of the Fire, and it is the cause of the life of all three: and the 
k The Spirit of the Soul.  Spirit hath the Government of the Light, in which the Noble heavenly Image consisteth with the Divine Body: and the outward Spirit hath the Government of the Earthly Life, this should seek and manifest the Wonders, and the Inward Spirit should give it understanding to do that, and the soul should manifest the Abyss, viz. the highest secret) to 
l The outward Spirit.  it.  
6. The Soul is the Pearl, and the Spirit of the soul is the finder of the Pearl, and the Earthly Spirit is the seeker: the Earthly body is the 
m Mysterium.  Mystery, wherein the 
n Arcanum.  secret of Greatest 
o Or hiddenness.  abstruseness is couched: for the Deity hath manifested itself in the earthliness, viz. in a comprehensible Essence; and therefore now three Seekers belong thereto.  
7. But you must not suppose, that we are an Enemy to the outward life, for it is most profitable to us, as to the Wonders of God: there is nothing more profitable to the whole man, then to stand still in his threefold Life, and not go back at all with the outward into the Invard, but with the Inward into the outward.  
8. For, the outward is a Beast, and belongeth not to the Inward; but its wonders which it hath brought forth out of the Inward, and which it hath opened in the comprehensible Essence, they belong in their figure, (not in their Essence) to the Inward: the Inward Spirit must receive these (which are Gods works of Wonder,) for they shall be the joy of it for ever.  
9 And thus we say, that the soul may be kept very well in the New Man, if the Spirit of its Tincture, do but hinder its 
p Seeking, or Desire.  Longing and Imagination: and although the outward Spirit be bestial, yet the Inward understanding [Spirit] is able to keep in, and tame the outward, for it is Lord over it: But he that suffereth the Bestial Spirit to be Lord, he is a Beast, and hath also a Bestial Image in the inward Figure, in the Tincture.  
10. And he that letteth the Fire-Spirit, viz. the Turba, be Lord, he is an 
q Substantial, or Devil incanrate.  Essential Devil, in the Inward Image: therefore here it is necessary, that the outward Spirit power 
r Viz. humility.  water into the fire, that it may hold that 
s Or stern.  strong Spirit captive, and that seeing it will not be God's Image, it may 
t At least.  remain a Beast in the Inward Image.  
11. Now if we consider ourselves in the 
u Of the Old, and New man together.  union, the outward Spirit is very profitable to us, for many souls would perish, if the Bestial Spirit were not: which beholdeth the Fire captive, and setteth before the Fire-Spirit earthly bestial Labour and Joy, wherein it may buifie itself, till it be able by the 
x Or works.  Wonders, in the Imagination, to discover somewhat of its Noble Image, that it may seek itself again.  
12. My beloved Children, who are borne 
y Or of.  in God, I tell it you: it was not for nothing, that God breathed the outward Spirit, (viz. the outward Life,) into Adam's nostrils: for great danger did attend this Image.  
13. God knew how it went with Lucifer, and also what the great Eternal 
z Magia or Desire.  Magic could do: yea Adam might have been a Devil: but the outward Glass hindered that, for where Water is, it quencheth the Fire.  
14. Also many a soul by its wickedness would become a Devil in a 
a Or the twinkling of an Eye.  moment, if the outward life did not hinder it, so that the soul cannot wholly inflame itself.  
15. How many are there that are so full of poison, and 
b Or malice, and wickedness.  evil, that they do murder and commit villainy: but this their Fire hath water, or else they were past remedy: As ye see in gall which is a fiery poison, but it is mingled with water, and so the violence of the fire is allayed.  
16. Thus it is also with the Inward Essence: the Spirit of this world hath wound itself into the Abyss of the soul, and in its source hath killing water, wherewith it often bedeweth the soul, when it would spit Fire.  
17. Moreover, the outward Spirit could not have life without this Fire, seeing it hath fire in all Creatures, but this Fire is only the wrath of the Inward fire.  
18. The Inward fire consumeth earth and stones, also the body and blood, yea, even the Noble Image, if it be 
c Or kindled.  inflamed in the Will: But there the water is a Medicine for it, which pulleth down its aspiring force; whereby it laboureth to get above the meekness of God, as Lucifer did.   

The seventeenth Question.  
Whence, and wherefore is the Contrariety between the Spirit and the Flesh?  
1. MY beloved friend; you know well, that fire and water are contrary: for the fire is Life, and the water is its Death, and you see plainly, that when water is poured upon the Fire, the source of the Fire goeth out, and so the Fire is dead.  
2. And although in Man [the fire] is not wholly dead because of the Light, which continually causeth fire, yet there is an enmity; as there is an enmity between God and Hell; and yet Hell, or the Fire of wrath is Gods.  
3. And God's Majesty would not be manifested, if his Anger were not, which sharpeneth the dark hiddenness of Eternity, by the wrath of Nature, so that it is changed into Fire, whence the high Light in the free Eternity is brought forth, which maketh a Majesty in the mild source.  
4. And yet the Fire is the only cause, that there is a 
d Or life, or working.  source in the Light, in the Meekness; for the Light proceedeth from the Glance of the fire, and hath the source of the Fire in itself.  
5. But the Will (as is mentioned before) sinketh down in the Anguish, even into Death, and springeth again afresh in the Liberty; and this is the Light which hath the 
e Or property.  source of the Fire; but yet it hath another Principle in it, for the Anguish is become Love.  
6. After this manner also it is in the Body, where the flesh striveth against the Spirit: the Life of the outward flesh is a Glass of the most Inward fire life, viz. of the life of the soul; and the life of the Spirit of the Soul, with the Light of the Tincture, is the middlemost Life, and yet it is borne out of the soul.  
7. But understand our depth aright: the Spirit of the soul, wherein the Divine Image consistech, ariseth in the fire, and is first of all, the will to the Fire, but when the 
f Or wrathful desire, and indignation of the fire.  wrath in the fire is sharpened and inflamed, than the Will cometh into a great anguish, like a dying, and sinketh down in itself, out of the wrath into the Eternal Liberty; and yet there is no dying, but 
g Or second.  another world thus cometh out of the first.  
8. For, then the Will springeth up in the other world, as a sharpness out of the Fire: yet it is without any such 
h Or Aching property.  Anguish source in the Eternal Liberty: and it is a moving, a driving and an 
i Or feeling.  acknowledging of the Anguishing Nature; it hath all the 
k Or springing. virtues.  Essences, which in the first sharp fire-world are brought forth in the Anguish; but they are like one, that goeth out of Fire into water: and so the Anguish of the fire is left in the water.  
9 You must understand that this Life is the Life of the Spirit of the soul: the soul is the Centre of Nature, and the Spirit is the precious and noble Image, which God created for his Image; herein standeth the High, 
l Or Kingly.  Royal, and precious Image of God: for, God is thus, he is comprehended in the same source of Life.  
10. The Spirit is not parted from the soul, no, as you see Fire and Light are not parted, and yet are not one, they have a twofold 
m Or Quality.  Source: the Fire is wrathful, the Light is Mild and Lovely: in the Light is the Life, and in the Fire, the cause of the Life.  
11. And thus without much seeking you may find, the cause of the Contrariety, that is between the flesh and the Spirit: for, the inward Spirit hath the 
n Or God's body.  Divine Body from the meek Essentiality, and the outward Spirit hath the Body of the Glass, of the wrathful Fire, viz. the body of the Glass of the soul, which would always awaken the 
o Vehemency or fierceness.  wrathfulness, viz. the great Wonders which lie in the 
p In the secret, or hidden Mystery of Eternity.  Arcanum, in the 
q Sternness, or fierceness. or strength.  eagerness of the soul; but that the inward Spirit of Love hindereth it, lest it should elevate itself, and inflame the soul, and so it would lose the 
r The habitation, or sweet taste.  fruition of Love and the Image, and the wrathfulness of the soul would destroy it, and thus contrariety ariseth.  
12. The Inward Spirit would be Master, for it tameth the outward, and so also the outward would be Master, for it saith, I have the Great Wonders, and the Arcanum, thus it braggeth of the Mystery, and yet it is but a Glass of the Mystery.  
13. It is not the Essence of the Mystery, but a 
s Seeking, or longing.  Desire, an incomprehensible Glass, in which the Mystery is beheld, but it would be Master, seeing it hath attained a Principle, and is a Life of itself, but it is a fool in comparison of the Mystery.  
14. Therefore beloved Brother, if you would seek the Mystery, seek it not in the outward Spirit, you will be deceived, and attain nothing, but a glance of the Mystery: enter in even to the Cross, then seek Gold and you will not be deceived, you must seek in another world for the pure Child that is without spot, in this world you find only the drossy Child, that is altogether imperfect, but go about it in a right manner.  
15. Go back from the Cross into the fourth form, and there you have Sol, and Luna together, bring that in Anguish into Death, and bruise that composed Magical body so long, till it become again, that which it was before the Centre in the Will; and than it becometh 
t Desirous.  Magical and hungry after Nature.  
16. It is a 
u Or seeking. or Desire.  longing in the Eternal Longing, and would feign have a body, therefore give it Sol, viz. the Soul; 
x Or for a body.  that it may have a body, and then it will soon make a body according to the soul; for the Will springeth up in Paradise, with fair heavenly fruit without blemish.  
17. There you have the Noble Child, ye covetous gripers, we must indeed tell this to you, seeing it is borne with it; but those only that are of our Tribe will understand us.  
18. For, we mean not here a 
y Or similieude, figure, or Parable.  Glass or Heaven; but Gold wherewith you vaunt, which for so long a time hath been your Idoll-God: and your blind 
z Or Cowes-eyes.  Owle-eyes are so quite put out, that you see less than before: But the Children shall see, eat and be satisfied, that they may praise God.  
19 We speak here wonderfully, yet we speak nothing but what we must speak: Let none marvel, that he knoweth the Mystery, who hath not learned it from any man; doth not an herb grow without your 
a Or direction.  Counsel, neither doth it inquire for your Att: yea the Mystery is grown also without your Art, it hath its own school; like the Apostles on the Day of Pentecost, who spoke with many Languages and Tongues without premeditation and Art, and so is this simplicity in like manner.  
20. And this foretelleth thy Fall O Babel, 
b That you may be warned of it.  that thou mayest know it: no wrath nor Anger will help you; the Star is borne which leadeth the 
c Magi.  wisemen out of the East-Country: but seek thou only where thou art, and find thyself; and call the 
d Wrangling, malice, and Tyranny.  Turba from thee, and then thou shalt live with the Children, this we tell thee in good earnest, there is no other Remedy: thy Anger is thy fire which will destroy thyself.  
21. Or dost thou think that we are blind? if we did see nothing we would still be silent; what pleasure would a lie be to God? yea we should be found in the Turba, which searcheth through all humane Essences and works: or do we this piece of service for Wages? is it our 
e Or trade.  living? why do we not mind our bread only according to outward Reason?  
But seeing it is our Day-labour, we must do what the Father will, for we must give an account thereof at the evening, this we speak seriously, and in good earnest.  
23. Thus you may well understand the Contrariety of flesh, and Spirit, and find very well, that two Spirits are in one another, one striving against the other, for one desireth God, the other desireth bread; and both are profitable and good.  
24. But thou child of Man, let this be spoken to thee, lead thy life circumspectly, and let the Spirit of thy soul be Master, and then thou wilt have fought here a good fight, for this time is but short.  
25. We all stand here in the field and grow: let every one have a care, what fruit he beareth; for at the end of the Harvest every work shall be put into its own Granary.  
26. It is better to labour a little while with toil and care, in the vineyard, and to wait for the great wages and Refreshment, then to be a King here for a little time, and afterwards to be a Lion, a Wolf, a Dog, a Cat, a Toad, Serpent or worm; in 
f Or shape.  figure.  
27. O Child of Man! think upon this; he yet warned, we speak very seriously, out of a wonderful Eye, ye shall very shortly find it by experience; there is yet a little time; for the beginning hath already found the end: this is a little Rose out of the Beginning; see yet, and put covetousness out of your 
g Or sight.  Eyes, or else you shall wail and lament, and none will pity you; for, what a man soweth that he must also reap; what will Pomp and Honour avail, when it leaveth you?  
28. Here you are very Potent, but afterwards you shall be impotent; ye are Gods, and yet ye run on headlong to the Devil; take pity on your own Life, and on your fair heavenly Image.  
29. Pray be the Children of God; and be not Devils: Let not the Hypocrites keep you back by their 
h Or Example.  flattery, they do it for their bellies, for their honours, and for moneys sake, they are the servants of the Great Babel.  
30. Examine yourselves, ask your Conscience, whether it be in God? that will blame you, and bid you drive the Hypocrites from you, and seek the clear countenance of God, and look not through 
i Or Spectacles.  a Glass.  
31. God is even before you, he is in you; confess to him, come to him with the lost Son; there is no other can take the Tu●ba from you, you cannot enter but through Death into the other world, ●●●ther your Hypocrites can never come; otherwise there is no forgiveness of sin; And though you should give All to your Hypocrites, yet than you would be as much captivated in the Turba as you were before.  
32. It is no such matter, as that one should stand ready, and take away the Turba from you, when you give 
k God, fair words.  him good words, no, no, it is a Magical thing; you must be borne again, as Christ saith, or else you cannot come to God; do what you will, All Hypocrisy is deceit.  
33. If you would serve God, you must do it in the New man, the Earthly Adam can do him no acceptable service, let him sing, roar, call, confess, pray, cry, and do what ever he will, all is but fight with a shadow, the will must be in it, the Heart must wholly Resign itself up into it, else it is but a feigned babble, and a fable of Antichrists, wherewith the whole Earth is filled.  
34. The will is greater and more Powerful, than much loud cry; It is able to destroy the Turba, and to enter into the Image of God, it hath power to be the child of God; it can throw down Mountains, and raise the Dead, if it be borne in God, and if the Holy Ghost give it leave.  
35. For a man must walk in Obedience in great humility, and only cast his will into God's will, that God may be both the will and the Deed in him: This is the way to salvation, and to the Kingdom of Heaven, and no other; let the Pope or Doctors preach otherwise, all is but lies, and mere Hypocritical juggling.   

The eighteenth Question.  
How doth the Soul departed from the Body at the Death of a Man.  
1. HEre we would have the world bidden for a Guest, especially Babel the Whore, and see whether 
l A child of Grace can be found in her.  she can be made a true child, for Death is a terrible Host, he casteth the proud Rider, and his Horse to the ground.  
2. My beloved friend, this is a very 
m Or deep.  hard Question, and needeth the Eyes of all the three Principles to see it well: they need not die, that would enter in and behold this; they must be poison to Death, and a pestilence to Hell; they must take Death captive if they will see it, no man's understanding can otherwise find it out, except he come into death himself, and then he will feel indeed what Death is; he shall surely taste what it is, when one Principle (viz. the life) perisheth.  
3. You understood before that all 
n Things, or substances.  Essences are 
o See the Book of the small six Points. Point 5. ver. 65.  Magical, and that one is always the 
p Or Resemblance.  Glass of the other, and that in this Glass the Desire of the first Glass is opened, and cometh to be an Essence; and then also that the Turba is in every Essence, which destroyeth all, [till it cometh] to the first Essence, and that is alone and hath no Destroyer.  
4. For, there is nothing more; it cannot be broken, it is in itself, and without itself, and goeth whither soever it will: and thus it is all over in one only place, for it is in the Abyss, where there is no place of Rest, it must only rest in itself.  
5. Now if all Essences have proceeded from one, than the beginning is also in the last Essence; for the last is 
q Or retired.  gone back into the first, and seeketh the first, and findeth it in itself, and when it findeth the first, it letteth all the other go, and dwelleth in the Limit, and there it can be without 
r Or pain.  source.  
6. For there is nothing that maketh it a 
s Or dieth, or falleth away.  source: It is itself the matter of the first Essence, and although it be somewhat else, yet that is but the twig of itself, and its own will and nothing else: for, there is nothing that can give it another will.  
7. Thus we give you to understand what dying is: the beginning seeketh the Limit, and when it findeth it, than it casteth away the seeking, viz. the Earthly Life, that shall be cast away, it must break off itself.  
8. For, the beginning (viz. the soul) continueth in the Limit: and letteth the body perish, there is no complaining about it, neither doth the soul desire it any more: it must go also into its limit, viz. into the Wonders of that which it hath been.  
9 For the Spirit of the soul grieveth not when the body 
s Or dieth, or falleth away.  perisheth, but the Fire-Life grieveth, because the matter of the Fire, which the fire hath produced, that also perisheth, but yet only in Essence.  
10. The figure continueth still in the will, for the will cannot be destroyed: and thus the soul must continue in the will, and it taketh the figure instead of matter, and burneth in the will; for the first glowing of the fire doth not pass away; but it is quite deprived of the matter of the Earthly Life, viz. of the 
t Substance, or dross.  Phur.  
11. And thus the fire becometh weak, and passeth into Darkness, except the Spirit have heavenly 
u Substantiality, the Glans of the Majesty; the glorified body of Christ; and Adam's bedy before he slept: Sophia's wedding Garment. ) Essentiality, viz. the Divine Body; and then the Fire (viz. the true soul) receiveth that mild body for a 
x Or glorified body.  Sulphur; and so the soul burneth in the Love-fire, and is quite gone out from the first 
y Viz. the Elementary fire of the outward Nature.  Fire-life.  
12. It is now in God's Principle: the first 
z The fire of the wrath of the outward Life.  wrathful Fire cannot touch it in Eternity, for it hath received another Source, and is truly borne again, and knoweth no more of the first Life, for it is swallowed up in the 
b Or Magic.  Magia.  
13. The Turba remaineth in the Earthly Body; and is again become that which it was before the body was, viz. a Nothing, a Magia, wherein all its Essences stand in the Figure as in a Glass yet not bodily, but after the manner of Eternity: as we know that all the Wonders before this world, stood in a Mystery, viz. in the Virgin of wisdom, yet without substance.  
14. Therefore we here understand, that this Mystery hath been so manifested in its parting, that it cannot be 
c Or made one again.  extinguished in Eternity; but it remaineth Eternally in Distinction and Partition; and is beheld in the Magic, in the parting in that manner, as it form itself here.  
15. Thus we may perceive that the 
d Or parting of the soul from the body.  Separation is, that the Turba hath found the Limit of the Essence: for sickness to death is nothing Else, but that the Turba hath inflamed itself, and would destroy the Essence: it is at the Limit, and will cast away that which is introduced 
e Or middlemost between the beginning▪ and the end.  between.  
16. And this is also the cause that the body dyeth; the Turba thrusteth itself into the fire, and so the outward Life is extinguished; for it withdraweth the fire of the soul, and so it passeth into its own 
f Sky, receptacle or subtlety.  Aether, and is at its Limit.  
17. And if the fire of the soul hath not the Divine body in the Spirit, nor in the Will in the Desire, than it is a dark fire, which burneth in anguish and great horror: for it hath nothing but the first four forms of Nature in Anguish.  
18. And if the will be quite void of the power of humility; then there is no sinking downwards or inwards, through Death into Life, but it is like a 
g Anxious, mad, senseless, giddy wheel.  tormentive hurrying wheel, which would continually get aloft, and yet it goeth downwards on the other side; it hath the condition of Fire, but not the burning of Fire.  
19 For, the Turba is the exceeding strong 
h Or Astringency, first Form.  harshness, and bitterness: and the bitterness continually seeketh the 
i 2.  Fire, and would evaporate it, but the Astringency holds it captive; so that it is only an horrible 
k 4. and 3.  Anguish, and continually turneth in itself like a wheel, and imagineth, but findeth nothing but itself: it draweth itself into itself, and maketh itself pregnant: it eateth itself, and is its own substance.  
20. It hath no other substance, but that which the Spirit of the soul continually 
l 3. and 4.  made in the outward life; viz. Covetousness, Pride, cursing, swearing, reviling, backbiting, slandering, 
m Or did, or wrought.  murders, hatred, 
n Rage, or surliness.  wrath, anger falsehood; this is its food, sport, and 
o Wo●ke, or business.  pastimes for the Turba in the will taketh the substance with it: Its works follow it.  
21. And although it hath done some good, yet that is done only in 
q Or Hypocrisy.  in a glistering show and appearance; from an ambitious mind: and afterwards it continueth thus, in its aspiring, and always endeavouring to climb up, it always elevateth itself, it would continually be above the Meekness, and yet it neither knoweth it, nor seethe it: it is an uncessant elevation above God, and yet an Eternal Depression; it seeketh a ground, and there is none: This is its Life.  
22. Yet, if it had comprehended any purity of Love in its will (as many a one that is converted at last in his end) than it thus sinketh into itself through the Anguish: for the humble spark falleth down through death into Life, and then the 
r Or pain.  source of the soul endeth: yet it is a small twig budding forth into the Kingdom of God.  
23. It cannot sufficiently be described, what refining the soul hath, and how it is hindered and plagued by the Devil, ere it can get this spark into itself. But this wise world will not believe this, it is too wise, and yet it is so stark blind it understands Nothing, but hangeth continually to the Letter: O! that none might feel this by Experience, and we would gladly hold our Peace.  
24. We speak not here of any strange 
s Or pain.  source, but only of that which is in the Turba and also of no other Power of the Devil over the poor soul, but it's own horror and 
t Or wicked.  abominable suggestions, by which the Imagination of the soul is so tormented.  
25. The condition of Hell is fare otherwise than Babel teacheth; she saith that the Devil 
u whippeth.  beateth and tormenteth the soul; but this is spoken in mere blindness: the Devil is not at odds with his own Children; they must all do his will; the anguish and horror of Hell plagueth every one of them sufficiently in their own abominations; every one hath his own Hell, there is nothing but his own poison that apprehendeth him.  
26. The four Forms of the Original of Nature, are the common plague which every one feeleth according to his own Turba, but one fare otherwise then another: the Covetous hath cold; the Angry Fire, the envious bitterness, the proud an high aspiring, and yet an Eternal sinking and falling into the Abyss: the 
x Or blasphemer.  scorner swalloweth down the Turba of those abominations, which he here belched forth: the false slandering heart hath the fourth form, viz. the great 
y Or Aching.  Anguish.  
27. For, the Turba standeth in the Circle of the Fire, viz. in the heart of the soul; and false speaking, lying and 
z Idle words unfaithfulness, or jeering.  untruths are an abomination, and gnawing, and make it curse itself.  
28. A Potentate who hath oppressed the poor, and consumed his 
a Or labour.  sweat in Pride, he rideth in the curses of the poor in the height of Fire; for all the 
b Or miseries.  necessities of the poor stick in him.  
29. He hath no Rest, his pride always climbeth up, he behaveth himself just as he did here; he continually seeketh, and yet wanteth all things; what he had too much of, that he hath too little of there, he continually desireth to devour his own Essence, but he hath none; for he is Magical.  
30. He hath lost his 
c Or right.  true Image, he hath the Image as it were of a proud prancing Horse, or of what else he hath been delighted with, whatsoever he took with him in his will, that is his Image; where his Heart is, there is his treasure also, and that to Eternity.  
31. But harken friend, what the last Judgement will bring with it! then all things shall pass through the Fire, and the floor shall be swept clean, and every one shall have his own place; at this the very Devils themselves do tremble.   

The nineteenth Question.  
How is the Soul Mortal, and how immortal?  
1. A Thing which hath an Eternal beginning, hath also an Eternal End, and so hath the Essence of the soul.  
2. As concerning the Image which God created, and which hath a Temporal beginning, that is borne out of the Eternal, and is placed in the Eternal Essence without 
d Or pain, or working property, or Nature.  source.  
3. And where there is no ᵉ source there is also no Death, and though there be a source (as there is a source in Heaven) yet it is but in one only will, and that hath its foundation in the Eternity: and as nothing is there that can find it, so there is nothing that can get into it.  
4. But where there is one will only, (as in God, who is All in All,) there is nothing that can find the will, there is no Turba there, for the will desireth nothing but itself only, and its twigs, which all stand in one tree, in one Essence; the Tree is its own beginning, and its own End.  
5. The soul is come out of the Mouth of God and when the body dyeth it goeth again into the Mouth of God; It is the Essence in the Word, and the Deed in the Will.  
6. Now who will condemn that which he hath in his own body; now the soul is in the Divine body, it is hidden in God from all evil, and who can find it? none but the Spirit of God, and one soul another, also the Communion of Angels.  
7. But the wicked souls have lost their Image in the Limit▪ for ᶠ it is entered into a Limit, and that Limit is the End of the Image: the Turba destroyeth the first Image, and attracteth the 
g Or works.  Essences of the will for an Image; and this is also immortal; for the Eternal Nature dyeth not, because it had no beginning.  
8. If the Eternal Nature in the fire of Anger should die, than also God's Majesty would be extinguished, and the Eternal something, would again become an Eternal Nothing; and that cannot be, but whatsoever is from Eternity, that continueth Eternally.  
9 The false soul cannot awaken any other source, but that only which stood from Eternity in the Eye of Anger, viz. in the Centre of Nature.  
10. All things have been from Eternity, but essentially in the Essence, not in the Substance of the essence, not substantial Spirits but Spirits 
h Figurales Spiritus.  in figure, without Corporality, they have been from Eternity as in a Magia, one hath swallowed up the other in the Magia.  
11. And a third is come out of these two, according to the form of these two: there hath been a wrestling from Eternity, and a figured substance: the Creation hath placed all in the Wonders, so that now in Eternity, all things stand thus in the Eternal Magia in the Wonders.  
12. 
Note the condition of the wicked souls, of such Infants, as die in their Mother's womb, and in innocence, before they commit sin actually.  Now if the wicked souls had brought no substance into their wills, than they should have no pain, there would be no feeling but Magia: but the substance is an Image, and that is in the Turba, and so there is a source that may be felt.  
13. There is a dying, and yet no dying, but a will of dying, viz. an anguish in that substance which was brought into the will.  
14. And this is caused by the Longing that all things have after God; and yet are not able to reach him, which causeth anguish and sorrow for the wickedness they have let into them: when the soul continually thinketh, hadst thou not done this, or that, than thou mightest have attained the Grace of God: and the ⁱ evil substance causeth the Eternal Despair.  
15. And thus we say no soul is mortal, whether it be in God, or in Hell; and its substance remaineth for ever to God's Wonders.   

The twentieth Question.  
How doth the Soul return to God again?  
1. THis hath been already sufficiently cleared; that it was 
i Or breathed.  spoken out of the Mouth of God, and created by the Holy Ghost, in the Image of God.  
2. Now if it so continue, then, when it leaveth this Earthly Life, it it is already in the Mouth of God, for it is in the Divine Body, no 
k Evil, pain, or hurt can come at it.  Source can touch it.   

The one and twentieth Question.  
Whether goeth the Soul when it departeth from the body, be it saved, or not saved.  
1. HE that rightly understandeth the three Principles, need not ask this Question: for, the soul departeth not out at the Mouth, for it did not come in at the Mouth! but it only leaveth the Earthly Life; the Turba snatcheth away the Earthly Life, and then the soul remaineth in its own Principle.  
2. For, the body retaineth it not, no wood, no stone▪ can 
l comprehend, enclose, keep, or withhold it.  retain it, it is thinner than the Air, and if it have the Divine Body, than it goeth straight as a Conqueror through the Turba, viz. through the Anger of God, and quite through Death, and when it is through, than it is in God's 
m Or substance.  Essence.  
3. It remaineth in its 
n Deeds, and  wonders and Essences, which it wrought here: It beholdeth the Majesty of God, and the Angel's face to fa●e.  
4. Wheresoever it is, it is in the abyssal world, where there is no End nor Limit: whither should it go? where the carcase is there the Eagles gather together: It is in Christ's flesh and Blood, with Christ its Shepherd.  
5. Though it should go a thousand miles off, yet it were then in the same place from whence it went; for, in God there is no Limit; near and fare off is all one.  
6. It is as swift as a Thought, it is Magical, it dwelleth in its Wonders, they are its House.  
7. The Essentiality that is without, it is Paradise, a springing blossoming, and growing of all manner of fair heavenly fruits; just as we have all kinds of fruit here in this world, which we eat after an Earthly manner; so also there are all manner of fruits in Paradise, which the soul may eat; they have colours and virtues in the substance, and not like a thought: though they be as thin and subtle as a Thought, but substantial, comprehensible, and palpable to the soul, virtual and sappy with the water of Life, and all this from the heavenly substantiality.  
8. For, the heavenly body of the soul is from the pure Element (whence the four Elements are brought forth) and that giveth flesh, and the Tincture giveth blood: the heavenly man hath flesh and blood, and Paradise is the Power of the substantiality, it is heavenly Earth, incomprehensible to our outward Reason.  
9 But we will again teach you another A. B. C. All in this world have not Christ's flesh in them, hidden in the Old Adam, yea among very many, not one, but the Regenerate, who are departed from their own will into God's will, in whom the Noble Grain of Mustardseed is sown, out of which a Tree is grown.  
10. Most souls depart from the body without Christ's body: yet they hang as by a 
o The small thread of Faith.  thread; and are at last in their Faith gotten into the will: these souls indeed are in the Image in the Spirit, but not in Flesh.  
11. Such as these wait for the last Day; when the Image, (viz. the Body) shall come forth out of the Grave, out of the first Image, for God will raise it up by the voice of Christ: even that Image which Adam had in his Innocency, which hath been washed with Christ's Blood.  
12. But the Earthly Body shall not touch it: that must come before the Judgement in the Turba; but after the Sentence of the Judgement, the Turba shall swallow it up, and the 
p Or works.  Wonders [of it] shall only remain.  
13. You must understand us aright: These souls that must wait till the the last Day for their Bodies, they remain with their bodies in the still Rest, till the last day, without feeling any 
q Or Source.  pain; but in another Principle.  
14. They have neither Darkness, nor Majesty in the Earth, but are at rest without pain, in the Eternal still Liberty, without touching of the Body.  
15. Yet they see their 
r Or works.  Wonders, but they effect nothing in them, for they expect God and are in Humility, for they are sunk down through Death, and are in another world, yet there is a great 
s Gulf, or distance.  Space between them, and the holy souls that are in Christ's flesh and Blood; but not a Principle, they are in one and the same Principle.  
16. But a Spirit without a body hath not that 
t Or Power.  might, which the Spirit in the body hath; therefore they rest: and are under the Altar of God.  
17. When the last Day shall come, then shall they come forth, and eat of the Bread of God, and put on the Divine Body, as is mentioned in the Revelations of John; 
Rev. 6.9, 10, 11.  where the souls under the Altar clothed in White say: Lord, when wilt thou avenge our Blood? and it was answered them, that they should rest a little while, till their brethren were accomplished which should be killed for the witness of Jesus.  
18. But the souls of the wicked have another place, viz. in the most 
u the innermost in the utter Darkness.  innermost, which also is the most uttermost of all Darkness; they dare not go up and down, they remain merely with the body, in their 
x Essence of works.  substance, yet not in this world, neither do they touch the Earth.  
19 It hath indeed power enough over the Earth, it can open it without 
y Essence and feeling.  substance and perceptibility: But it hath not the outward Principle; it hath not power enough over the outward Spirit; yet it can for a time make 
z Show juggling tricks.  Apparitions in the 
a Or Spirit of the Air.  fydereall Spirit.  
20. As many appear again in the astral Spirit, and seek 
b Or Rest.  Abstinence, and make many afraid, with keeping a racket in houses, all which they do by the astral Spirit till that be consumed; and then their 
c Or Pomp, and show.  tricks lie in the Darkness: and they expect the last Judgement.  
21. Our Babel saith, it is the Devil, which goeth up and down in the shape of the soul; indeed the damned soul hath enough of the Devil, but it is not the very Devil, he is in the Abyss, and tormenteth the soul in the time of the body willingly, in the Abyss of the soul.  
22. Neither doth he altogether want a cloak for his knavery, for he can put on an outward cloak to seduce, or terrify men in.  
23. But this complaint we have against Babel, that she is so extreme blind, and hath so little knowledge of God; she hath cast away Magic and Philosophy, and received the Antichrist: now she hath lost her understanding; she hath a kind of Art still, but her understanding quite faileth her, she hath broken the Glass and peereth through the holes of the Spectacles.  
24. What shall we say? The world is blindfolded, it is led by a string, and taken captive, and it seethe it not, yet it were at liberty, if it did but see it once: the snare wherewith it is bound is malicious Knavery: thou shalt soon be made to see; It is broad daylight, do but awake thou Keeper of Israel.  
25. Thus my beloved friend, know that there is a difference of Places where souls are; according to that whereinto the soul is entered; if it be Holy and Regenerate, than it hath a 
d The body of Christ.  Body, which expecteth only the 
e Or works.  Wonders of the body at the last Day; it hath 
f Conceived, or form.  comprehended them already in the Will, but at the Day of Judgement it must stand before the Judgement.  
26. All souls good and had shall every one receive their Sentence and Reward: The Holy shall be set in the presence of the wicked, that they may see and 
g Or taste.  feel the cause of their 
h Or source.  pain.  
27. If any should feign a peculiar Residence, or place where they should consort or sit together, that contradicts the Rule of the Magia: Every soul is in its own Country, and not bound to the place of the body, but it may be where it will; wheresoever it is, it is, either in God, or in Darkness.  
28. God is every where, and Darkness is every where, the Angels also are every where, each in its own Principle, and in its own 
i Or sour.  Property.  
29. The Fiction of outward Reason, without the knowledge of the Principles is 
k Or a false Glass, a conceit.  as a fight with a shadow: If I should ask a thousand times, and should always be told somewhat from God himself, and yet were but in flesh and blood, I should look upon it as Babel doth; which supposeth that the soul flieth into a Heaven, above the Stars; I know not that Heaven they speak of, and I desire not to come there.  
30. Heaven is indeed above; but there are the Angelical Ptincipalities and Thrones: This Eye of the 
l Skies Mansions, or Spheres.  Aether is our Principality, and Kingdom.  
31. The same is with them above which is with us, but our Creation and Essence is in our Aether: A soul may come to them if it earnestly desireth, and the Angels of God will lovingly entertain it.  
32. For, the same Essence of God which is with us, is with them; this only is the difference; that they have among them Angelical works, wholly, pure without blemish, and we have the great wonders, and therefore they long to be with us; and besides they are our servants, during the life of the body, and withstand the Devil.  
33. Now if the Angels be in this world, in the Holy Principle; whither then shall the soul fly first might Babel think? perhaps into Pride as Luc●fer did! O no! they continue in humility, and look 
m What God death.  Gods Wonders, as God's Spirit moveth so do they.   

The two and twentieth Question.  
What doth every Soul? doth it rejoice till the last Judgement Day?  
1. THis Question containeth the exceeding joyful Gate of Glory, leading to the knowledge of the 
n Or Triumphant.  victorious Garland of the soul.  
2. When a Darling-Sonne traveleth a fare off into a strange Country, for Art and Honour: he often thinks of home, and of the time, when he shall enjoy his Parents and friends, he rejoiceth at the thought of that Day, and expecteth it with inward joy and Longing: also he plyeth himself hard in his business, that he may get Arts and skill, wherewith he may make his Parents, kindred, and friends rejoice.  
3. Think of this similitude, and take it into consideration: It is just so with the soul: the souls without 
o The body of Christ.  body have a great inward Joy; and wait for the last Day with great inward Desire, when they shall again receive its fair and Holy Body with its 
p Or works. which it did here.  Wonders.  
4. Also their Ornament is in their will, where they behold their works after the manner of the Eternal abyssal Magic, which they shall then first receive at the last Day, in the Figure with the new body out of the Old.  
5. Also we know and 
q Or sully.  highly perceive, yet in the Spirit only, according to its knowledge; that the blessed souls do rejoice in the labour which they took here, and exceedingly recreate themselves in their wonders which they see Magically: for they that have led many to Righteousness, they have their Reward in the Magia, in the will before their Eyes.  
6. They that have suffered much Persecution for the Truths sake, they see their bright 
r Or Crown of Victory.  Triumphant Garland; which at the last Day, they shall put on upon the New body.  
7. They that have done much Good, they see that plainly shining in the will.  
8. They who have been scorned, contemned, persecuted, and slain for Christ's Doctrine, honour, and Truth's sake, they see the Triumphant Victory, like one that hath overcome his Enemy in a fight, and then sets it forrh Triumphantly to his Prince or King, and for which he hath exceeding great Glory, when his King receiveth him with great joy: and keeps him with him for his faithful assitant.  
9 We have no Pen that can write what exceeding joy is in them: only this we know, that those for the most part, have put on the Divine Body in this world, and so have greater perfection than the other: they expect the last Day with great joy and Glory, when their works shall be presented to them, and set before their Eyes in heavenly figures, and the wicked shall see them 
s Or who they have tyrannised over.  against whom they have kicked.  
10. Every soul rejoiceth before the face of God, in great hope of that which it shall receive again, for it knoweth its Reward, but without the body it cannot receive it: for it hath wrought its works in the Body, and therefore its works follow it in the New body, and come to it again.  
11. For, although the exceeding precious Holy souls have put on Christ's body in this world, so that they stand in Heaven, viz. in the Image of God, yet all their works were wrought in the Old Body, which was God's Glass: and in the Resurrection, they shall be represented in the true heavenly Figure, in 
t Or Old body.  that body.  
12. For, the first Image which Adam was before the fall, is Regenerated in Christ, and shall again with its Wonders be put upon the soul; and although it had the Divine Body before, yet the 
u Or works.  Wonders stand in the first Image.  
13. But the Turba, with the outward Kingdom of the outward Source is gone, for 
x The first Image.  it was a Glass, and is now become a Wonder, it liveth without Spirit as a Wonder, and shall be put upon the soul in great 
y Clarity, Transfiguration, or brightness.  Glory, which it shall have from the Light of God: at which the holy souls do exceedingly rejoice, and expect it with great longing.  
14. You must know that every blessed soul trimmeth its Lamp, so that it willingly meeteth its Bridegroom at the last Day: it always reneweth its will, and thinketh how it shall rejoice with all holy men and Angels, in its new Body in the Wonders: there is a continual springing up of Joy in them, when they think of that which is to come, each as its virtues are.  
15. And as their works have been different upon Earth, so also is their hope: for, a Day-labourer, who hath wrought much, rejoiceth at his wages; so also here: there is a friendly Essence among them, and in them.  
16. All the scorn and disgrace which was put upon them that were innocent, is a great Triumphant Glory to them, in that they have suffered in Innocency, and put on Patience in Hope; which they have still on, Death cannot take it away, nor put it off, but the soul taketh that with it which it hath 
z Or wrought.  conceived.  
17. It's many hearty Prayers, wishes, and good deeds in love to its Neighbour, are its food which it eareth, and joyfully enjoyeth, till its New Body shall eat paradisical fruit.  
18. But they which have put on the Divine Body here, they eat at God's Table without ceasing: yet the paradisical fruit belongeth to the body of the Wonders, which shall arise out of the Grave, and which was created in Paradise; for it was made out of the Beginning, and it bringeth the End with the 
a Or works.  Wonders into the Beginning again.  
19 But wonder not, nor think that we understand it so, though we seem to speak of two bodies of the Holiest Saints; for they are not two, but one: But consider, that God's Essentiality filleth all, and that is the Divine Body, which is put upon the. 
b The great Holy souls.  Holy souls, even in this life.  
20. For they cast their will into God's will, and so they receive the Divine Body which filleth all things: their will dwelleth in the Divine Body, and eateth of God's Word, of God's fruit, of God's 
c Or Power.  virtue, in the Divine Body; and Christ is in God; God is become Christ.  
21. And so they 
d Or are clothed with.  wear Christ's Body in God, and yet wait for their first Adamicall holy Body, with the 
e Viz. The works and deeds, which were done by the Elementary Body, during the whole l fe.  Wonders, which shall be put upon them with paradisical 
f Or quality.  property.  
22. For, God's purpose must stand, he created the first Body 
g Or in.  for Paradise, it should have continued there Eternally, and it must go thither again: and the soul must remain upon the Cross of the Ternary in the Mouth of God, whence it came: and yet the whole Person continueth with Body and soul in one another; but God filleth All in All.  
23. O! that we had but a humane Pen, and were able to write it in the Spirit of your soul according to our knowledge: O! how many would then return out of Sodom and Gomorrah, out of Babel, out of the Covetous, proud vale of Misery, which notwithstanding is but Anguish and pain, full of fear, vexation and horror.  
24. And here we shall let you know, that you may deeply consider it: what is the lamentable and miserable condition of the damned souls, and what they have to expect, and but briefly, seeing the following Question doth it at large.  
25. Their expectation is like that of an imprisoned Malefactor, who continually listeneth (when any thing stirreth) when the Executioner should come, and execute Judgement, and give him his Reward: just so do they.  
26. They have a false Conscience, which gnaweth them, their sins are set continually before them: they also see their works Magically: they see all their unrighteousness and vanities, their unmeasurable pride and haughtiness; they see the oppression of the poor; their scorning and suppression of them.  
27. Their false belief flieth from them; their Hypocrisy was only a deceitful Glass; it reached not the Heart of God; it standeth visibly before them in the Magic, viz. in their will: but when they search therein, they stir up the Turba of the Fire, which will always consume the Glass, and then they are in fear and horror.  
28. For, they see and know, that all must be tried at the last Day, by the Eternal fire of God's Anger: and they feel very well that their works will stay in the Fire.  
29. The Devils also exceedingly Tremble, when they consider their fall: which rests in God's Judgement what he will do; of which the Holy Scripture telleth us plainly enough: especially the Judge, Christ himself.  
30. Thus know, that the totally miserable condition of the damned is, that when they should trim their Lamps, to meet their Bridegroom at his coming, they tremble and smother all their works, which the Turba nevertheless sets before their Eyes.  
31. But now those souls which are damned in a high degree, are very presumptuously bold, they reject God, and curse him, and are his 
h Most malicious.  worst Enemies.  
32. They hold their cause to be just, they oppose God with daring impudence, and think, is there fire? so are we fire; is there 
i Rising, boiling properties.  source? then we will climb up above God, and Heaven in the source of the fire: what care we for humility, we will have the strength and might of the fire, we will be above God and do Wonders by our Power.  
33. We have the Root, God hath but the Glance, let us be Lords, God shall be servant, our 
k The wrath of the Eternal Nature.  Mother is his life, we will overthrow his strong Tower at once.  
34. They have the mind of Soldiers, that scale Forts and walls, and think the City is theirs, though indeed they lose their lives and never get it.  
35. You must understand, that Hell is against Heaven, and the Inhabitants thereof against the Inhabitants of Heaven; and this in God is also a great Wonder, all maketh for his Glory.   

The three and twentieth Question.  
Whether do the Souls of the wicked, without difference, (for so long a time before the Day of Judgement) feel any ease, or Refreshment?  
1. A Thing which goeth into an Eternal Entrance, is also in the Eternal End; who can put any thing into his hand that is a far off, and not present where it is to be done? he must give it only into his hand that is by, to receive it: And that thing, which with its will is gone forth out of itself, can receive nothing within itself, because it desirerh nothing within itself.  
2. Thus it is with the wicked, in this world: he is gone with his will out of himself into Covetousness, Pride and pleasure, into vices, gormandizing, tippling and whoring, also into Gluttony: his will is continually bend to despise the poor; in scorn and disgrace to plague the poor, and to tread him down by Authority.  
3. He hath corrupted Judgement with lies and bribes, and continually swallowed down unrighteousness as a Cow drinketh water; all that hath come from him hath been 
l Or cruel.  bitter Anger, which he prosecuted as fare as his power would reach: his will hath been mere wilfulness, he hath done what he listed; he hath danced after the Devils own Pipe, and hath wholly entered into Covetousness; he hath accounted his money and means, his Treasure; and his will hath continually entered into it.  
4. He hath never retired into himself, and sought after Love, much less humility; he hath esteemed the needy, as his footstool, he hath crushed him under without measure: he hath counted it his Art and wit, when he hath been able thus to gripe and overreach the simple; and deprive him of his labour.  
5. He hath supposed, that he had found out the finest policy, who 
m Had gotten an Office.  could contrive his business so sure, that he might do what he listed, than he thought himself very cunning, and that he had great Wisdom.  
6. All this, yea, and much more he hath conceived in his will, and therewith the Image of the Spirit of the soul hath been filled, and all this standeth in his figure; and when ever the body 
n Or returns to Earth.  dieth, than the Turba layeth hold of this in the Spirit.  
7. And then if the Spirit would feign enter into itself, the Turba goeth with it, and seeketh the ground, viz. the Root of the soul, and so the fire is but 
o Inflamed.  kindled by it.  
8. And you must know, that the souls of the wicked have no ease, their best ease and joy is when they climb up in the will, in their 
p Employment, or Office.  works which they did here, and continually desire to do them more still: it grieveth them that they did not afflict the honest more than they did; their will is just so as it was here.  
9 They are Spirits of Pride, like the Devil, a Covetous devouring Spirit, which devoureth their abominations which they committed here: their joy is only to think how they will contemn God, and be their own Lords, this is their recreation and refreshing, and no other.  
10. For, how should they receive any other refreshing? when they dare not for shame lift up their eyes to God, nor dare they fly to the Saints, whom they have here scorned; they are ashamed to do that, for their falsehood continually smiteth them on the face, and their malice and falsehood boileth tip from Eternity to Eternity.  
11. When but the least thought of the last Day, cometh into their minds, then fear and horror stirreth in them: they rather let that thought alone, and recreate themselves in haughtiness.  
12. And this is also a Wonder, and the greatest Wonder of All, that an 
q Or an Image of Love.  Angel should become such a furious 
r Or mad senseless Image of Anger, and wrath.  Devil: and so the Power of God's Anger cometh to be manifest in God: for God hath manifested himself according to both 
s The Eye of Love, and the Eye of wrath.  Eyes, in Love and Anger: and it is left free to Man, he may go into which of them he will: God throweth none into wrath, the soul casteth itself into it.  
13. But you must know, that the wrath hath set its 
t Or Jaws.  throat wide open, and draweth mightily, and desireth to devour All; for it is the Covetousness, and the Pride insulting over humility.  
14. And so also Love and Humility have opened their Mouth; and draw with all their Powers, and would draw Man into Love, into Heaven.  
15. Now into which of these the soul entereth, in that it remaineth and groweth, whether in Love or in Anger; In that Tree it standeth, and there is no Deliverance in Eternity from thence: here in this Life the soul stands in a Balance in the Angle, and may (though it have been evil) be borne again in Love; but when the Angle breaketh than it is gone: it is afterwards in its own Country, in its Principle.  
16. Who shall break that which is Eternal, where no breaker can be found? for it is its own Maker; whence then shall another Turba come, when a thing is in the Eternity where no Limit is.  
17. But that you may see for all this, that God willeth not evil: He maketh his will known unto you; He sendeth you Prophets and teachers, and giveth them his Spirit, that they may give you warning: Now if you refuse to obey; than you stay still willingly in the Anger, which is your 
u Dwelling, or Prison.  wages and Kingdom.  
18. God 
x Sends you Cro●ses.  afflicteth you, to break you off from your own will, from your voluptuous proud, and dissolute Life! But if you go on, you shall hereafter surely taste the hellish Dregs.  
19 We teach you the Cross: and the Devil teacheth you pleasure: Now you may take which you will, you shall have it, be it Love, or wrath.  
20. We labour for you, but you contemn us: what should we do more for you; we are even your very slaves; if you will not accept us, be it at your peril, and get you gone with that which is your own, and we will take that which is ours, and so we are parted for ever.  
21. We will nevertheless work in our Day-labour, and do what is commanded us: at the Harvest we shall appear before one another, and then you will know us, and do that to yourselves there, which you have here done to us: we will not hid this from you, but tell you what we see.   

The four and twentieth Question.  
Whether do men's wishes profit them any thing? or sensibly 
y Help, or do them good.  avail them, or no?  
1. MY beloved friend, look upon the Rich man, and poor Lazarus, so you shall find that there is a great 
z Or Gulf. Luc. 16.20.  space between them and us, so that those that would reach them with their prayers, and their will, cannot; neither can they come to us, there is a Principle between.  

Psal. 49.8.14.  2. The Prayer and wish of the Righteous pierceth into Heaven, and not into Hell: the Scripture also telleth you, out of Hell there is no 
a Or deliverance.  Redemption; they lie in Hell as dead bones, they call, and no man heareth them; no praying availeth them.  
3. And though many men should pray for the damned souls, yet their Prayers remain in their own Principle, and pass into Heaven, and not into Hell: there is no calling back again out of Hell saith the Scripture.  
4. You know what Christ said to his seventy Disciples, when ye enter into an House, greet the house, and if the Child of Peace be in that house, than your greeting and wish shall rest upon it; if not; your wish returneth to you again: and so it is also here.  
5. No good wish entereth into Hell: But if the wicked leave behind him much falsehood and deceit, so that the Hellish Torment is wished to him in the Grave, such wishes come to the wicked soul, those wishes come to pass with them; for that soul must swallow down its abominations which it committed here: and that is its food which the living send after it.  
6. But it is altogether unfit, and doth not become the Children of God at all: for thereby they sow into Hell, into the Anger of God: they had need beware lest they also reap that which they sow; most certainly, if they do not recall themselves and repent, it will fall out no otherwise.  
7. Furthermore, we give you to understand according to our knowledge in the Spirit (not according to the weening and conceit of the outward Man, but according to our Gift, that those souls (which as it were hang by a 
b The thread of Faith, which is small and weak.  thread, and but at last enter into Repentance, and so comprehend the Kingdom of Heaven as it were by a thread, so that doubting and Faith are mixed) are in such a condition, that a hearty Prayer and wish redoundeth to their profit, and pierceth into the poor captive soul, into its 
c Condition, or property, or misery.  source, if it be made with all Earnestness.  
8. For, it is neither in Hell, nor in Heaven; but in the Gate, in the middle source of the Principle, where fire and Light fever themselves, and is held by its Turba, that always seeketh 
d Or to devour it.  the fire: But then this small twig which it hath 
e Or comprehended.  conceived, viz. the weak Faith deeply demerseth itself; and earnestly reacheth after the Mercy of God, and yieldeth itself patiently, into the Death of that sinking down; and so getteth out from the Anguish, and sinketh down from the 
f Or source.  into the meekness of Heaven.  
9 And although many a soul is held a 
g Or tedious while.  sufficient while, yet the Anger cannot devour that small Faith, but must at last let it go.  
10. But I leave it to him, to try what this is, who wilfully presevereth in sin till his End, and then first desireth to be saved: and then the 
h Priest, or Minister.  forsooth must save him: he shall find it by woeful experience.  
11. We say, that a man's hearty fervent prayer stands such a one in stead; for, a zealous, earnest, faithful Prayer hath power to break open the Gates of the Deep, it breaketh open a whole Principle, and seeketh; and if there be any thing there, that is capable of its will, that taketh hold of it; viz. the poor soul in its source of sin eceiveth the earnest, Divine will of its loving Brother, and so is strengthened; and in its brother's Spirit and will, is able to sink down out of the Anguish, through Death, and attain the Kingdom of God.  
12. But in its glorification it cannot avail it; for, it shineth forth out of its own Essence and will: The soul of a Neighbour goeth no further than death with it: (yet it is not the [neighbour's] soul but the Spirit and will of his soul that doth so) and there the Anger parteth, and then it is released from the wrath; and then the Spirit entereth again into its own soul.  
13. In Popery much juggling hath been invented about this, in saying Mass for a soul, and that for money only: but this hath been a great cheat of the Pope of Babel; for there is earnestness required, to wrestle with the Anger of God, and overcome it.  
14. Yet we confess, and acknowledge readily that the Church of Christ hath great power to ransom such a soul; if with fervency and Earnestness it do it: as it was done in the Primitive Church, when they had holy people, and Holy Priest, who performed their Ministry in real Earnestness.  
15. They indeed effected somewhat, but not in such a way as the Pope boasteth of, saying, that he hath the Key, and that he can let out a soul with his 
i Or Pardon.  blessing when he will, if a man will but give him money: This is a lie.  
16. If he be Holy, than he beareth the 
k Mysterium Magnum.  Great Mystery; and is a Shepherd of Christ [set] over his Lambs: but then he must with the Congregation, in great earnestness, urge God in great Humility, and so relieve the poor soul, not for money.  
17. There is always covetousness in Money, and it never reacheth the earnest 
l The first most inward Ground.  Principle; the Prayer of the Covetous goeth into his 
m Or Christ.  Hutch: we say, that all service which is done in the Church of Christ for Money, belongeth to Antichrist in Babel, for 
n Or they set their hearts upon it.  their hearts depend upon it: It were better men gave them meat and drink, and necessaries, but no money: and then they should not set their hearts so much upon it.  
18. What can a Spirit seek and find in the Mystery, when itself is not in the Mystery? O! there is a great deceit in that, when it is Day, you will see that it is so: ye are still in darkness, in the Mystery, so egregiously hath Babel blinded you.  
19 And it only is (because you have regarded Art and Favour, and not the Spirit God) therefore notorious delusions are seized upon you, so that you believe the Spirits of lies, who speak Delusions in 
o fine outside, seeming holiness.  Hypocrisy; on these you depend, and stick to them, and cause Hypocrisy by your Error: Observe well that the Revelations of John and Daniel telleth you! It is Day, the Reward will shortly follow.  
20. Ye have Teachers now, that wholly 
p Or cast to the ground.  suppress the Spirit of the Primitive Church; try them, and you shall find them to be a crew of the Whores, Wolves, which at first sprung up in the Primitive Church, when men slept; and these are they that will devour the Whore themselves.  
21. But try them, they are Wolves sent from the 
q Malice, sin, and the Anger of God, for the destruction of the world.  Turba; they must do it, God permits it so to come to pass, and will have it so; that he may sweep out one bosom with another: yet they are besoms, and after the accomplishment of the 
r Or workings.  Wonders of the Anger, they shall both be delivered to the 
s Or punishment, or calamity.  Turba together.  
22. Let this Spirit tell you this, it is your own Prophet, he is borne out of your 
t Disputing, or contention.  Turba upon the 
u Finishing of the sixth Seal.  Crown: Awake, or else yourselves must be devoured one by another.  
23. For, it is no stranger that consumeth you, but your own 
x Or sin, or malice.  Turba, which is come to the Limit; O! boast not so much as you do of a golden time, it is time of Wonders.   

The five and twentieth Question.  
What is the Hand of God, and the Bosom of Abraham?  
1. IT hath been sufficiently cleared already, that it is the Essential Omnipresence of God; but in its own Principle: as the Rich man who was in Hell, could not obtain that Abraham should send Lazarus to him, with one drop of cold water to cool his tongue in those flames: Abraham said, there was a great Gulf between them; that is, a whole Principle.  
2. But the bosom of Abraham is to be understood thus: Abraham was the Father of all the Faithful; and God gave him the Promise, that in his seed all people should be blessed; this was to be understood of the Messia Chtist, who would become man in the 
y Or Believers.  Faithful, and as he became man in Abraham's seed, so also he would be borne anew in the Children of the faithful, and bless them.  
3. Now this is the Holy Christian Church, borne in Christ; and that is the bosom of Abraham, for we are All one Body in Christ; and the Promise was made to Abraham: He is the Patriarch, we are all borne in the same Promise, (we mean [by] the New Birth in Christ) and are in the same bosom, which receiveth us.  
4. And when by earnest Repentance, we enter into the Promise of Abraham, than we go into the bosom of Abraham, viz. 
z Into the Promise that is made to us by the Trinity.  into our Promise: and Christ is borne in us, in the bosom of Faith; this is the fulfilling [of the Promise.]  
5. And thus; in Humility; we are with Lazarus in the bosom of Abraham; for Christ is Abraham: Christ was promised to Abraham, and now he hath him, and we also: and so we come into Abraham's bosom, and are his Children in the Promise, and Christ is the fulfilling of it, and we in the fulfilling are in the bosom of Abraham, and are the seed of Abraham, by Faith and Spirit.  
6. Hear O ye blind Jews, open your Eyes: what was meant by Abraham's Circumcision, nothing else, but that sin should be drowned in the blood and death of Christ, who shed his blood for the Children of the Faith of Abraham, and so [we] be regenerated in this blood, as in a heavenly Tincture.  
7. Abraham and his Children drowned sin in their blood by Faith in Christ, who should become Man in their blood; and now it is fulfilled: and therefore God hath set the seal of Faith 
a That is in the Essence, or in the water.  in the substance; and now we must be, and are Regenerated in the true blood of Christ.  
8. The blood of Christ, taketh away the Turba wholly from us: and so we, (viz. the New Man out of the Old Adam) 
b Or arise.  stand up in Christ's blood, and bear Christ's Image, Christ's flesh and blood in us, in our Image; if we be Children of Abraham, and not Ismaels'.  
9 For, to Isaac belong the Goods of the Image, of the body of Christ: the Circumcision is Ismaels', for he is conversant about works; but the Goods are isaack's: yet Ishmael shall dwell in isaack's Tents at last: for Japhet shall dwell in the Tents of Sem, but the Kingdom belongeth to Sem.  
10. We have the goods of Isaac not by the merit of works, but from Grace, from the Love of God: we cannot attain them by works; but in Faith, in the Will, in the Deed, and in entering [into the promised Inheritance.]  
11. He that entereth into an Inheritance, that is not his own by right of Nature, he entereth into it by the favour of the 
c Or Giver.  Donor: why is a servant in the house angry, that his Lord is so bountiful to give a stranger the Dominion.  
12. We were strangers, and must work in his house; yet the Lord did promise us in Paradise, that he would again freely out of Grace, give us his Kingdom: He rejected Cain's offering, but he gave the Kingdom of grace to Abel; for Abel sought it in the Spirit, and Cain in the work.  
13. Thus you understand, that God's Kingdom is Magical; for, the earnest will attaineth it, and not the Will in the 
d Or work.  Essence, for that will remaineth in the Essence, but he that is at liberty, he findeth Eternity and the Kingdom of Grace therein, and the Promise also, together with the Essence, and so the work dwelleth in the Will, and is the wills household servant.  
14. Thus you understand (if you have your fight) all the Old Testament; this is the only ground; though comprised but in brief: If we writ upon Moses, you shall find it wholly there: and thus we have shown you the true ground of the bosom of Abraham, and of the true Christian Religion.  
15. He that teacheth otherwise is of Babel; beware of him, he hath not Christ's Spirit: but he is Ishmael; and seeketh but in his own conceit.  
16. O! thou dear Christendom, do but open thine Eyes, or else it will no more shine so clearly upon thee; go yet to Lazarus in the bosom of Abraham.   

The six and twentieth Question.  
Whether do the Souls of the Dead take care about Men, Children, friends, and goods? And whether do they know, see, allow, or disallow their purposes, and endeavours.  
1. MY beloved friend: this Question is beyond the reach of all humane Reason, and knowledge according to outward Reason; But seeing we are Abraham's Children, we have also Abraham's Spirit in Christ: and as Abraham looked back upon the Promise in Paradise, and then also forward unto the fulfilling of the Promise, so that he saw in the whole Body of Christ, what was yet to be brought to pass in the 
e Or the time between both the beginning and the End.  middle: and saw Christ a fare off; so also we.  
2. Now seeing you do so vehemently long after the great Mysteries, and seek them with so earnest a Desire, yet giving God the glory accounting yourself unworthy in your high Art, and so humble yourself before God: therefore God giveth you them, by so mean and poor an Instrument, who esteemeth himself much more unworthy of them; but yet would not willingly strive against his will: and so you are the cause that this hand findeth and attaineth them.  
3. For, this hand knew nothing of the Mystery: It sought only for the Faith of Abraham, but the understanding of Abraham was also given unto it, which you have caused by your seeking.  
4. Now have a care, that you also obtain the Spirit of Abraham, which hath written in the knowledge of this hand, we will impart it to you as a brother: for we are not your Lord in this hidden thing, but your servant.  
5. Know us aright, we are Lazarus, and you may be accounted Abraham in comparison of us; you have laboured much more than we; but we are fallen into your Harvest: nor of merit, but by the Grace of the Giver: lest any tongue should boast in the sight of God, and say, this hath my understanding done.  
6. You propound a deep Question, 
f Viz. in his outward Reason, or in the Old Adam.  I understand it not: for if I should understand it, than I should dwell in the separated soul, and must have the very same spirit, and knowledge of that soul.  
7. But now seeing we are one body in Christ, we have all of us Christ's Spitit; therefore in Christ we all see out of one Spirit, and have one knowledge; for he is become man in us, and all holy souls are our fellow-members, all begotten out of one: and we all have one will in Christ, in the true bosom of Abraham.  
8. And now we have obtained strength to reveal this hidden thing to you in Christ; for our souls seethe in their soul; not as if they came to us, but we go to them: for they are in perfection, and we but 
g In part, or in imperfection.  in part.  
9 And now we are able to answer you, not from the reason of the outward world; but from the Image in Christ, and from his and our Spirit.  
10. You ask, whether the separated souls take care of humane matters, and allow, or disallow them? Now this you must understand to be in three different manners, concerning three several sorts of souls.  
11. First, those souls, which yet have not attained Heaven, and so stick in the source, in the Principle, in the Birth, those have yet the humane Essence with the works in them: they diligently search out the cause of their 
h Or stay in that condition.  Retention.  
12. And therefore many of them come again with the astral Spirit, and wander up and down in their houses and places of abode, and appear in a humane Shape, and desire this and that, and oftentimes take care about their wills or Testaments, and also think to procure the blessing of the Saints, that they may rest: and if their Earthly affairs do still stick in them, they take care many times also about their Children and friends.  
13. This condition of theirs continueth so long, till they fall into their Rest; and till their astral Spirit be consumed; then all such do, care, and perplexities are at an end, and they also have no more knowledge thereof, but that they see them merely in the Wonders, in the Magic.  
14. But it stirreth not the Turba, neither seeketh what is in this world: for, it being once passed through Death from the Turba, it desireth such things no more; It also taketh no further care: for care stirreth up the Turba, and then the will of the Soul should be forced to enter with its Spirit into earthly things; but it had rather let such things alone, because it hardly got rid of them before; It will no more entertain the Earthly will.  
15. This is an Answer concerning this first sort, and we tell you plainly, and in Truth; that this sort (after they are once received into Grace) take no more care purposely about humane Earthly 
i Or affairs.  matters: but it beholdeth the heavenly matters, which are brought to it by the Spirit of man, and rejoiceth in them; but there is somewhat still behind, which is this.  
16. A living man hath such Power, that he is able with his Spirit, to go into Heaven to the separated souls, and stir them up about some Question by a hearty Desire: but it must be earnest, it must be Faith, that can break open a Principle.  
17. And this we see in Samuel the Prophet, whom the 
k Saul.  King of Israel raised up: that he might make his will known to him: though this seem otherwise to some: of whom we may well say, that they are blind and void of knowledge, for they speak but their own scholastic Fables, and frame Opinions about that they have no knowledge of in the Spirit: and these are Babel.  
18. Now secondly, the other sort, which sink into Death without a 
l Or the body of Christ.  body, they are wholly in one, and the same place of the Principle, in which the first sort are, which afterward did sink down in themselves: All these take no evil affairs upon them, wherein the Turba sticketh.  
19 But when the honest souls which are alive, send them their works, with their Spirit and will, they rejoice in them, and are so affable, that they appear to men Magically in sleep, and show them good ways, and many times reveal Arts which lie in 
m In Arcano, in the most ●nward Mystery.  secret, viz. in the Abyss of the soul.  
20. For, seeing the Earthly Spirit thrusteth its Mystery before the soul, and keepeth the soul captive in that Mystery, therefore the Spirit of the Soul cannot always attain the deepest secrets; but after the departure of the body, the soul is naked, and that especially, if it be without a New body; than it beholdeth it itself, and also its Wonders: and it can very well show one that is living somewhat (if he be honest and have not stirred up the Turba) in the sleeping Magia: for Dreams are wholly Magical, and the soul without a Body is in the Magia of God.  
21. Thus know that no soul separated from the body entereth into any wicked matter, except it be a damned soul, which indeed entereth in Magically, and hath its joy therein, and teacheth most notorious vile pranks in Dreams, for it is a servant of the Devil.  
22. And whatsoever a wicked man desireth, that the Devil readily helpeth him to; for he can do it better by the soul of a man then of himself, for he is too crude, and 
n Makes horror in the Magia.  terrifieth the Magia, so that the Elementary Spirit is astonished, and 
o Or raiseth up.  awakeneth the body.  
23. Also you must know this, that all is done Magically in the will, without 
p Raising of the pain, or property.  awakening of the source: no soul riseth with its Essences of its own accord to please Man; unless man raise, and disturb it himself.  
24. There are many villainies in Necromancy, which can many times vex and torment the Spirits of men; but it can do so to no soul, that is clothed with Christ's Essentiality; for, that soul is free.  
25. The third sort of separated souls, which are in Abraham's bosom, in Christ, having the heavenly Essentiality, none can stir them, except they will themselves, as when they bear a favour to a soul that is like themselves: also they take no Earthly thing upon them, except it maketh for the Glory of God, and then they are restless to reveal something in a Magical manner.  
26. But they let no Turba into them; neither do they intercede with God for us; but whatsoever cometh to them they rejoice in it, with the Angels: for, the Angels rejoice at a sinner that repenteth; then much more, the souls.  
27. Why should they pray to God for us? it lieth not in their Prayer; but in man's entering into God; when he strongly turneth his will to God, than Gods Spitit helpeth him without 
q Their praying, or intercession for us.  Prayers.  
28. For, his Arms are stretched forth day and night to help Man; what need is there then of their Prayers? It is the will of God that man should come to him.  
29. Shall then a 
r A separated soul of a Saint.  soul be so presumptuous as to make God so severe a Judge, as not to be willing to receive a returning sinner? surely no true knowledge of God were in this: But when they see the soul pierce in with its Spirit to God; it is great joy to them that God's Kingdom is enlarged.  
30. The heavenly soul hath God's will: what God willeth, that it willeth also; but it is God's Spirit itself that will help the converted sinner.  
31. The souls see well how God's Spirit pierceth into the soul, if the will of the soul do but give way to it: there is no need of the Prayers of any 
s Or blessed ●ule.  Angel: they all wish that God's Kingdom may come, and that Gods will be done: but the Honour of Government they give to God.  
32. That men in Popery have invocated great Saints that are dead: and that they also have appeared to men, and wrought 
t Or Miracles.  Wonders, we acknowledge it, and it is true: and although it be now taught against, it is by those that are indeed quite ignorant in it: It hath another A. B. C. which all of them on both sides do not understand at all.  
33. The Faith of one receiveth the Faith of another, the Faith of the living took hold of the Faith of the Saints departed, and the 
u Viz. the will that is strong.  Faith hath wrought Wonders.  
34. Yea it is so powerful, that it can throw down Mountains! shall then the pure Faith of the Saints in the Faith of the living be able to do nothing? Indeed it could even 
x Or break in pieces.  destroy the whole world, if God would but suffer it.  
35. As he hath permitted it to work so fare sometimes, that the Heathen have been converted by such means, when they have seen such Wonders wrought at the 
y Or departure.  Death of Saints.  
36. Should not a soul in heaven be willing to put forth its Faith for the glory of God, and the working of wonders for him? This is even done by the Holy Ghost, who hath wrought the Wonders by the Faith of both parties; and they are only the Wonders of God, and of his Children-  
37. But this is wholly cast to the ground, and now there is so learned a School, that it contemneth all God's 
z Or Miracles.  Wonders: but it is Babel, and not the Spirit of God; It is envious Pride; They stand aloft and cry; Come ye all to me, here is Christ, here is the Gospel: Indeed there is Pride, Covetousness, Ambition, and self, arrogating malapertness, a lifting up of proud Babel.  
38. It is even the old Antichrist, and they are young twigs sprung out of the old Tree, and they have stirred up the Turba with their strong wrathful sap: which Turba shall root up the whole Tree, for God hath cursed it: it is wholly evil, and wormeaten, it shall down.  
39 For, there is a young Tree grown out of the Root, out of the old Root, which shall discover what the old Tree hath been in its Wonders.  
40. Yet we would not upbraid any, but only speak of our Wonders: and say that the servant shall enter into the House, and be free, for the time is at hand, that he should eat with the Son, and be merry and rejoice with him.  
41. Thus we answer this your Question summarily, that indeed, the Holy souls do certainly know of our holy works, and approve of them, but they do not at all regard false works: for, they dwell in another Principle, into which no evil work can come, nay, they do not so, nor do they inquire after that which belongeth to the Devil: also they know nothing but that which reacheth to their Principle.  
42. Children, Parents, friends, and strangers are all alike to them; for, in Heaven we are all Brethren: They take no greater care of Parents, or Children ●●en they do of others, unless they serve God, and then their service of God is acceptable and joyful to them; but they enter not into their 
a The evil which they do or suffer justly.  Turba.  
43. For after the last Day, honest Parents shall know nothing of their Children which are in Hell: Therefore it is sufficiently and plainly known to us, that they now also take no care about wicked matters.   

The seven and twentieth Question.  
Whether do the Souls 
* Or in Death.  departed, know and understand this, or that business and Art, whereof, while they were in the body they had sufficient Skill.  
1. THis Question is like the former: all their works appear to them in their will after a Magical manner: they see them, but the figure of them, shall then first be given them at the Day of Restauration; so that they shall be able rightly to behold their works: for, they must first be tried by the Fire; and whatsoever is false, the 
b Uncleanness, or dross.  Turba of that must remain in the Fire, according to the words of 
c The words of Christ in Paul.  Christ.  
2. But it is strange that men should ask whether they know Arts or no; without Question they know all Arts, how deeply soever they are grounded: but they dare not 
d Or bring them into act.  awaken them, that they appear in Spirit: for, Arts are borne in the Centre of Nature, out of those Essences wherein the Wonders lie, which they sought in this world, so fare as they had the Mystery made known to them.  
3. A soul that is without the Divine body, doth not willingly enter into the Mystery for Art, it stands still in its rest, it feareth the Turba; It giveth God the glory.  
4. But those souls that are highly enlightened, who have heavenly Essentiality in their Spirit, They have all knowledge of heavenly things, and of whatsoever lieth hid in the Mystery: especially those who had acquaintance with the Mystery in this Life: the other dive not in into the Mystery.  
5. For, every one continueth in his 
e Or Employment.  calling; in that, which he delighted in here, although there be no such working, yet they have their joy in it: for, in Heaven there is an humble simple children's Life.  
6. Why then should they search or care for Art, when the whole Mystery of God standeth open, God filleth All in All: there is only a mere Wonder; they All live in Wonders, and are all of them the Art of God: they have great knowledge; but in a paradisical simple children's Life.   

The eight and twentieth Question.  
Whether hath the Soul any more knowledge of Divine, Angelical, Earthly, and Devilish things? and whether can it get more certain experience, and knowledge of them, than it had in the body?  
1. COncerning Divine and Angelical knowledge, certainly it hath much more of that: for, it is in the Principle of God: the Son seethe very well what the Father doth in his House; and so likewise the soul seethe what is in Heaven.  
2. Their knowledge is different; for the highest knowledge is in the Majesty: and therefore most souls must wait till the last Day, when they shall receive their new Body.  
3. But the highly enlightened souls, which are in the Divine body and Power: they have superabundant understanding and knowledge of God, and also of the Angels: for, they continue in the Wonders of God, till they shall bring their own Wonders thither.  
4. The souls that are without a body, are in Heaven, in God, as it were Magically: they awaken no Wonders, but are under God's Altar, and expect the Wonders, at the Day of the Appearance.  
5. They take no care about devilish matters, it belongeth to the Angels to strive with the Devils, and to defend man: No 
f No holy soul.  soul imagineth into Hell, it is Enmity to it.   

The nine and twentieth Question.  
What is the Souls Rest, 
g Or Resurrection.  Awakening and 
h Clarification, or transfiguration.  Glorification?  
1. THis is already sufficiently cleared; their Rest is without Essence in the stillness, where they are in God's hand, and no 
i Pain, or Turba.  source toucheth them, they have no feeling of any source, but they are as one that lieth in a sweet sleep, and resteth very pleasingly.  
2. Their glorification, in this mean time, is when they consider of the Joy to come, than the 
k Viz. the Spirit of the soul.  Spirit entereth into the Majesty of God, and receiveth Joy, and 
l Glorious illustration.  Clarity: and so all this time they trim their Lamps, that they may the more 
m cheerfully.  readily receive their bridegroom in their New bodies.  
3. There is a very sweet, Magical, paradisical joy in them: but Paradise is not yet fully 
n Stirring, or working.  manifested in them, with total perfection, for that belongeth to the New body, [which shall rise] out of the Earth.  
4. The first body which God created, and Christ redeemed with his blood, that will bring the Wonders with it, and enter again into Paradise, and be clothed with the Majesty of God, and then the Tabernacle of God is with Men.   

The thirtieth Question.  
What is the Difference between the Resurrection of the flesh, and of the Soul, both of the Living and of the Dead?  
1. CHrist saith concerning this, that there shall be a great difference: therefore we direct you to the Scripture, for it shall come to pass just according to the Holy Scripture.  
2. Seeing that humane Reason cannot search, or find it out, how should I answer you more than the Scripture speaketh of? yet seeing you so earnestly desire, and long to know these things, you even become the Finder in your seeking, and I am but the Instrument.  
3. And although it be declared and given to me, yet it is not a thing that consisteth in my understanding, or knowing, but the knowing consisteth in the Spirit of Christ: according to which this hand speaketh of us, for it speaketh from two Persons, and two Persons say, not I, but we, and speaketh of two, as a Lord who speaketh of his person, and of his 
o Office, Authority, Power, or Jurisdiction.  Dominion.  
4. Thus also the Children and servants of God, ought not to say the knowledge is mine, the understanding is mine, but give God the glory: and in their manifestation of the Wonders of God, should speak of two, viz. of the Giver and Receiver.  
5. Neither should any understand this our manner of writing so, as if the hand did glory, or boast itself of its humane Authority, and worthiness; though indeed we are worthy in Christ: but as to the outward Man we will have no honour or Renown, for the Renown is Gods.  
6. We are Children of the Father, and must do as he will have us, and not bury the Talon (which he giveth us) in the Earth, for the Father will require it with increase, and if there be no increase of it, he taketh away that which he hath given, and giveth it to him who hath gained much: which would be a very lamentable taking away from me; for me to know and enjoy God, and then to lose him again; it were much better for me to lose the whole world, and the outward Life, than God, and the Kingdom of Heaven.  
7. Neither is it a light matter to be disobedient to God: see what was brought upon Corah, Dathan, and Abiram by Moses: we say the same shall come upon the disobedient and scorners.  
8. Indeed the scorner seethe not his punishment instantly, but his 
p Viz. h●s perturbation, malice, and wickedness maketh a figure of it.  Turba taketh it in; îf he hath been a jeering scorner and Reviler, and now would feign be delivered from his 
q Or sin.  Turba, than he must bewail it in bitter lamentation, and sorrow in the sight of God, or else he will carry his scorn with him into the Fire of Anger, and then it will gnaw him for ever: we would have this spoken for a warning.  
9 For, we shall here describe a very earnest matter, be not deceived, God is not mocked: the wrathful Anger is in his Power, he hath Heaven and Hell in his Power, the last Judgement is an 
r Severe.  earnest work.  
10. And because we are to set down the Resurrection of the Dead, we must write the manner of it; what it is, and by what power this world shall 
s Or pass away.  perish, and the Dead arise; it will be in earnest, account it no jesting matter, we shall speak of the very ground of it.  
11. Do not think it it is a Fable, it proceedeth from the 
t Disturbance or confusion.  Turba, upon the 
u Or when the measure of your sin is full.  Crown; the 
x The Spirit of the awakened wickednesses.  Spirit of your own Turba declareth this unto you: for, the End hath found the beginning: thus the 
y Or works.  Essences of the whole world are brought to 
z That they may be seen.  Light in the middle, and thence your Prophet ariseth, viz. from the 
a Or works.  Wonders which you have wrought, and he speaketh of the Destruction.  
12. For, the Spirit of the Turba, shall not Govern, but the Spirit of Christ: he hath overcome Death, and taken the Turba captive: He leadeth Captivity captive as a Conqueror.  
13. But the Turba will execute 
b Or Justice.  Judgement: for it is God's servant in the Anger, not his Master but his servant: therefore that Thunder which shall make the Earth to tremble, will proceed out of the Mouth of God; which shall set the Elements and Firmament on fire.  
14. The last Judgement belongeth to the Judge Christ, and the Holy Ghost: for, here the Centre of the Eternal Spirit will stir up itself, having also divided itself into three Principles, whereof one is the Spirit of Anger, and the other the Divine Spirit of Love, and the third is the Airy Spirit of the outward world.  
15. The last 
c Or manifestation.  moving belongeth to him; who according to the Deity is in the Mouth of Christ; but according to the wrath he is in the Hellish 
d Or property.  source of Anguish: and according to the 
e Or works.  Wonders, he is in the Spirit of this world.  
16. And as he was the 
f Artificer, or framer, of all things.  Worke-master of all Essences, so also it is he that shall give every thing it's own Mansion, and gather every thing into its own Granary.  
17. For, he hath many helpers; viz. the Angels, they shall sever and part all asunder, and then the Father, 
g With the word of the Lord.  cum verbo Domini, pronounceth the Sentence by the Mouth of Christ, and then the world beginneth to burn, and every thing entereth into its own Granary and Reservatory.  
18. For, the Reservatories will be divers, not only two, viz. the two Principles; yet in two Principles; but with much difference: every thing according to its 
h Or power.  virtue-  
18. For, every work hath its Magical Principle, wherein it is contained as a peculiar Wonder, both in Heaven and Hell, every thing according to its Spirit, as it hath been good or evil, so will its form appear: and so also will its virtue be; like the flowers of the field in their differences: And, in this manner also shall the Glorification and joy of Man be all according to the 
i his works which he wrought here.  Essence which he brought forth here.  
20. But we understand here the Essence of Faith, (which is the virtue in the Essence of Love,) and not of the outward work: for, all shall be represented in the figure, in the Wonders; and that both as to the beginning and circumstances.  
21. When the last Day shall begin to dawn, than the Deity manifesteth itself once more (and that is the third time) in all Forms, in Love and Anger: and then all things together at once shall be plainly laid open, and visibly set forth in the sight of all Creatures, in this manner following.  
22. The beginning of the Creation, in the Word Fiat, hath enclosed this world in itself, as a Model; and 
k Or appointed.  founded the limit, wherein now the Wonders are contained, which also were revealed in the middle, in the time, and brought to Essence, which were foreseen from Eternity in the wisdom, in the Magia of God, and will be together all in the Essence then, and then the 
l End, finishing, or consummation of all things.  limit is nigh at hand, and there will be no time of seeking more, for then all is finished: whatsoever God had in his Eternal Counsel, he hath conceived and manifested in time.  
23. Now here is the End of time, for then the beginning hath found the end, and the End is then the beginning, and passeth again into that which it was from Eternity.  
24. But the 
m Viz. the world, and every creature.  middle with the 
n Viz. all that hath been done in the world from the beginning to the End.  Wonders which were manifested in the time, continueth for evermore in the beginning and in the End, as an Eternal middle, with its Wonders, viz. with the Angels and men, and their Essences: as also the figures of all Creatures, and all what ever hath been Essential at any time: the Earth with its Metals, also stones, and all material substances, as Trees, and herbs: all these stand in the Figure, in the middle, and in the Wonders, but quite void of such Essences and life.  
25. For, no Beast cometh again, but its figure continueth in the Magia; for, it arose out of the Eternal Glass, so that now (when the outward Earthly Glass breaketh) it must remain in the Eternal as a Wonder, to God's honour and glory for evermore.  
26. And these Essences belong all to Paradise: for, they shall be the Holy Paradise wherein the heavenly Essences shall bear Essential palpable fruit.  
27. And as here in this Life, we do account the fruits of the Earth, (proceeding from its Essence,) as 
o Inanimate▪ senseless things.  dead things without 
p Life, or sense.  understanding, so also the Bestial and Earthly Image of this world shall appear as a dead Essence, and so shall the Essence of all Creatures; they shall remain as a shadow.  
28. But Paradise hath and beareth fruit from the virtue of Eternal Life, that is, from God's 
q Or Wonders.  Essences: Now all that which for the most part is hidden from us here; tstat is enclosed in the word Fiat, in the beginning and End, and it lieth therein as a great Mystery.  
29. But now the Spirit of the first Creation will move all the three Principles: yet before that be brought to pass; the Word of God 
r Formeth itself by the Spirit.  conceiveth itself with this Spirit; like an elevation, or manifestation of the Deity.  
30. For, the Spirit stirreth the Turba of all Essences in all the three Principles; and than whatever is in Heaven, Hell, or this world, will be manifested in one hour.  
31. For the Turba stirreth up all Essences, and all creatures, and all whatever is in Heaven and Hell, will be made visible, and every one shall see the works of his own Heart, be they good or evil.  
32. In this hour also the Judge Christ will appear, upon the Bow of the Ternary as upon a Rainbow; according to the Principle of this world, it is a natural Rainbow, but according to the Principle of God it is the ternary, the Cross with a twofold Rainbow, having one part turned towards the Internal Principle, that is, in the Abyss of the Anger, and there he sitteth upon the Anger of God: this the Devils, and all wicked men shall see.  
33. For, this Bow is included in all the three Principles, and this Judge Christ sitteth upon, and in the Omnipotency of Eternity, above all that 
s Or ever had a Being.  is called Essence.  
34. Then the Miserable horror of all Devils and wicked men will arise: and they will howl, lament, yell, and cry, and say unto the wise Virgins, give us some of your Oil. O! comfort us we entreat you, we beseech you teach us! what we shall do? Give us some of your holiness that we may be able to stand before the Angry Countenance of God; for the Eye of Hell standeth wide open; whither shall we fly from this Anger?  
35. And the wise Virgins, viz. the Children of God, will say: away to your 
t Those that sell.  Merchants, and buy Oil for yourselves; lest there be not enough for us and you: we have but enough for ourselves; away, to your Hypocrites and Deceivers, who have tickled your ears with 
u Seeming holiness. and purity.  flattering [fine] dissimulation for your Money; there buy for yourselves: what? have you need of us now? Have not we been your fools? Away now with the flourishing show of your deceit and hypocrisy, we will not make ourselves partakers with you; lest we smart for it.  
36. They shall then stand in great horror and trembling, yelling, and crying to the Judge Christ: but his wrathful Eye 
x Or by.  with their Turba, entereth into the very Heart, piercing through Spirit and flesh, through marrow and bones; for, the soul in the Turba by the moving of God is stirred up already beforehand in the Wrathfulness.  
37. And then they will fall to the ground for very Anguish, and some of them shall by't or gnaw their blasphemous tongues, and the proud will say, O ye Mountains fall on us, and ye Hills cover us from the Eye of this wrathfulness: they will creep into the Caves, and clefts of the Rocks, and endeavour to bury themselves in the Mountains: they would willingly kill themselves, but there is no Death more; they will endeavour to bereave themselves of Life with Weapons yet there is no dying, but Wrath and Anger left.  
38. In this horror all the buildings in the world will fall down; for the Earth will ttemble, as if it were shaken with Thunder, and the horror will be in all living things; every thing according to its 
y Property, or Condition.  Source; a Beast hath no such source as the soul hath, only it is afraid of the Turba.  
39 And in this elevation and Commotion, all waters will arise above the height of all Mountains, so that there will be no 
z Or respiration.  breathing upon the Earth, they will rise so high that they will be as it were consumed: All things will be so comprehended in the Anger, in the Turba, that there will be nothing but mere Anguish in the Elements.  
40. All high Mountains and Rocks cleave asunder and tumble down; the 
a That is, those properties which are in the Firmament: or a Magic desire, as ver. 41. following.  Stars likewise fall to the Earth with their strong influence and virtue: All this will be b●ought to pass in several days; for, as the world was created, so it shall have its End: for, the 
b Seeking, or earnest desire.  longing of the Earth in its Anguish, will draw the Stars to it, as it hath always done 
c Or all this while.  in this time: so that the Earthly body hath drawn the 
d Desire, or longing.  seeking of the Stars to it.  
41. For, the Stars are a Magical 
d Desire, or longing.  seeking, which hath awakened Life: therefore now when the Earth is awakened in the great Turba, it will then become so thirsty and hungry, that it will draw down the Stars to it, there will be such an Anguish upon the Earth.  
42. But the Children of God shall lift up their Eyes and hands to Christ; for joy that the Day of their Deliverance is at hand: for the 
e The water.  Anguish doth not touch them.  
43. And in those days (but how many are appointed for it, are only known to God, for in six days the world, and all its Hosts were created; but it is now hidden to us) the water will return again to its own place, and fill all the Deeps in a more abundant manner than they were before.  
44. For, now Death cometh thereby: and in that hour, all Creatures, except man, shall die: also all men that have crept into the Rocks and Mountains shall come forth, but with anguish of their Conscience (although as yet the Turba hindered so, that the horror was in Death;) for, the falling of the water doth captivate the Turba.  
45. And then the voice of the Holy ternary, will put forth itself according to all the three Principles, and say by the Mouth of Christ the Judge: Arise ye Dead and come to Judgement.  
46. This voice is the original, Eternal Spirit, which upholdeth every life, and which also hath always governed in all the three Principles: for, it is that Spirit, whence the life of every thing hath sprung, and in which it consisteth to Eternity; It hath been the life and motion of all things, in which the beginning, and also the end of every life hath stood, yes, even the Eternity itself: for, it is from Eternity and the Creator of all things.  
47. It hath two Eternal beginnings, viz. one in the Fire, and one in the Light: and the third beginning is become the 
f Wherein the Eternal hath been beh●ld.  Glass of the Eternal, viz. the Spirit of this world; also it hath been as a Wonder in this world, and the Wonders have been made manifest by it: and it is he to whom the last Judgement doth belong, his moving is the last.  
48. For, in the Creation he moved the Father; and in the Incarnation of the Word▪ the Son, and now the last moving, and the Judgement is his: he will reduce every thing to its Eternal abode; and this is done by the voice of the word proceeding from the Mouth of Christ.  
49. For, the Spirit goeth forth in two Principles in God: that is, in the Anger or Fire, he goeth forth as the earnest wrath of the Fire-life; in the light of the Love he goeth forth as a flame of the Divine Majesty; and in the Spirit of this world he goeth forth as a Wonder of Life; and all this is undeniable.  
50. And if perhaps some person would arrogate such exceeding high Learning to himself, as to gainsay it, to him we offer to demonstrate it, in every thing, we will except nothing in this world: every thing will afford an evident Testimony of it: let him come to us when he will: he ought not to put it off, and say, we are mad: for if these few words will not satisfy him, we will so evidence it to him, that he himself shall find and see who himself is: yes though the Devil himself should burst for very Anger, yet we would set it down plainly before his eyes.  
51. Now seeing this Spirit hath the word Fiat, (viz. God's word,) and the Centre of Nature, whence it hath its Eternal Original; and as the Spirit of the Centre hath a twofold Effluence (the first being in the Fire, in the Essences of the Original of Life, in the ground of the Origînall of the soul: and the second in the light of the Fire, which is the second 
g Or Property.  source, which buddeth afresh through Death, and is called the Kingdom of God; where also in the Light it is a flame of Love, and in the Fire it is a flame of Anger.)  
52. And therefore it will break open the Gates of Death, for it shall raise the Dead: and it hath the word Fiat in it, and this Fiat is both in the soul, and in the body also; and although the body have been long corrupted, yet the Turba remaineth still in the Fiat with the Wonders of the body.  
53. And now the four Elements must restore to the Fiat that Essence which they have swallowed up: for 
h Verbum Domini.  the word of the Lord is in it, but in its own Principle: Every thing must 
i Give, or yield up.  restore that which it hath received, viz. the Earth, the body viz. the 
k The substance, or dross.  Phur● and the water also its Essence, that is, 
l The Light.  Sul; The Air, the sound, and voice of the words: and the Fire, the Essences of the soul, for All things must be judged.  
54. All the words which the Mouth hath spoken, which the Air hath received into it, and 
m Which Air.  hath served for the making of the words, these the Air shall again 
n Or represent.  bring forth: for it is the Glass of the Eternal Spirit: the Spirit seethe them in the Glass.  
55. And so man shall be Judged according to his heart, mind, and thoughts; for, the Turba is in all malice or wickedness; which is contrary to Love: here will be no making of excuse; for every one will accuse himself, his own Turba will accuse him.  
56. And thus, (you must understand) the Spirit which is All in All, will raise up every Life which hath been immortal, and (by the Fiat) give it to the body; for the Fiat draweth the body to the soul: and all its deeds and Wonders with it, yea, all that it hath done in this life by word or Deed: all that hath reached the 
o The most inward and deepest ground.  Abyss of the soul, must come forth.  
57 For, in the still Eternity there shall be no Tu●ba more; and therefore Every Essence shall be 
p Tried, washed, cleansed, or purged.  refined by the Fire, and the 
q Sin and wickedness.  Turba shall remain in the Fire, and all whatever is evil and capable of the Turba (unless it were washed away in the water of life, by the conversion of the soul here in this life,) must remain in the Fire.  
58. Now, if any man have sown much in the Fire, he shall suffer loss: as the Scripture telleth us, that the works of the wicked shall remain in the fire, and he shall suffer loss.  
59 But you must understand us aright; the body which hath been here upon Earth; that evil corruptible body which hath devoured the Noble and excellent Image of Paradise: shall come, and stand forth with its precious Image in it: It must give an account of the Image of God.  
60. Now blessed are they that have Christ's Spirit, they have their first Image in the word Fiat; which must restore it again to the soul, and that in the Adamicall Body.  
61. But they that have not Christ's Spirit shall stand forth in the evil body: but their soul shall have lost their true Image, and they shall have such an Image in the Spirit of the Soul, us their wills have been here: as their daily lust hath been, so shall their Image be.  
62. And in that hour also the wrathful Fiat of the Darkness shall bring forth the Devils; who shall then receive their wages and lodging: at the hearing of which they tremble.  
63. Thus all the Dead, both good and evil shall arise, every one in his 
r The transitory, and Eternal body.  twofold body, and shall have the soul with the Spirit in the body.  
64. One shall have the outward Earthly 
s Life in four Copies; it may be body, by the sense.  Life, and therein a bestial Image in the Spirit of the Soul; and in the Inward Image he shall have the Essentiality of the wrathful Anger.  
65. Another shall have the outward body, and Christ's Image therein, and the Divine Spirit of Love shall shine in the Spirit of his soul; which body the word Fiat clotheth again with the true, and pure Adamicall Image.  
66. For, the pure Image hath been hidden in God, in the Word which became Man: and now when the Soul cometh to the Limit, it obtaineth that again, and also the fair and excellent 
t See the book of the three Principles, ch. 12. ver. 53.  Virgin of the Wisdom of God.  
67. For, the noble Image was destroyed in Adam when the woman was taken out of him, so that he retained only the Tincture of the Fire; and the woman had the Tincture of the Spirit: but 
u In the Resurrection.  now both return to them wholly again.  
68 For, the woman shall receive the Tincture of the Fire, in the Divine Fire, so that she shall be as Adam was, neither Man nor woman: but a Virgin full of Chastity, without the 
x Form, or distinction.  shape or members of Man or woman.  
69. And then they shall no more say, thou art my husband, or thou art my wife, but they are brethren: indeed there shall some remaining tokens of the differences be in the Divine Magical Wonders, but none will regard that: for, they are all of them merely the Children of God, living the life of Children in the delighting sport of love.  
70. All this shall be done before the Sentence, for, the trial will be the first, and the sentence the last Day of Judgement: and those that are then alive shall not die; but shall be presented with the other by the voice of God before the 
y Or Righteousness.  Judgement of God.  
71. The word Fiat shall bring all thither, and all shall be presented in their own Order by the Fiat, as first, Emperors and Kings, and then their Subjects over whom they reigned, Princes, Noblemen, Governors, Magistrates, and Superiors, every one in his 
z Or Calling.  Condition.  
72. And here, all those that have taken upon them to be Christ's Shepherds without 
a The Divine calling, or true Jus Divinum.  the calling of God, shall stand in the midst of their flock of sheep, and give an account of their 
b Do, or works and teaching.  course of Life and Doctrine: and whether they have been Christ's Shepherds, and have fed the Sheep, or no, or whether they have been 
c For live, or Money, as Hirelings.  servants, or Ministers to their own Bellies? And here the Spirit will make enquiry into their calling, and try, whether they have entered into the sheepfold by his Election and Power, or by man's favour without the Spirit and Election of God.  
73. For the Judge will say unto them, now give an account of your life, works, words, deeds, and ways: there the Turba of every one will declare what he hath been: for now all things shall appear in the Figure, within them and without them, so that there shall be no 
d Or lying.  denial, for the Spirit 
e Of the Judge.  by the Turba, proveth the soul, Spirit, and Flesh; here all will be manifested.  
74. Kings and Princes shall be constrained to give an account of their Subjects, how they have ruled and protected them, what kind of Government they have used, why they have taken away the lives of many by Tyranny, and why they have shed innocent blood, also why they have made war for their Covetousness, and their Pleasure's sake?  
75. In like manner all other Superiors will be called to an account, why they have intruded themselves into Office, and made themselves 
f Or Magistrates.  Lords over the simple, and have afflicted, oppressed, and squeezed them, and why they have taken away their sweat, and spent it in Pride?  
76. Here the root whence they came, and from which they are grown, will be enquired after, whether they bear the 
g Or stamp.  Ordinance of God, and whether they have their Original in the Heavenly Fiat, or in the Hellish Fiat from the Anger? There every one must give an account of his 
h Or State.  Condition; whether he hath thrust himself into Office out of Covetousness and Pride, and made himself a Magistrate, or whether his Government be ordained of God.  
77. Therefore ye Rulers and Potentates of the world, look to it, and see whether you be the Ordinance of God? and are placed in the Right, Divine Order? Have a care how you deal with the distressed inferior: for, now he standeth before your Eyes, and blameth you, saying, that you have been the cause of all his sins, and wickedness.  
78. For, there one will cry out and accuse the other, saying, that he hath caused me to commit such ludenesse, and will curse him: the Inferior his Superiors, and the Superiors their Superiors: Also the Prince will accuse his false Counselors, and his Counselors the Priests, because they did not reprove their Courses; but soothed and flattered them for Ambition, and honour sake.  
79. How will you be able to stand, ye 
i Or Universities.  high Schools, and Doctors: even all of you who have set up yourselves in Christ's stead, and have so proudly 
k Or disputed.  wrangled about Christ's Cup, also about Christ's Doctrine and Glory: that you have provoked and put on the Princes of your Land (who are the Ordinance of God) to war and bloodshed; for a few 
l Terms of Art.  words sake, which you yourselves have 
m Or Contrived.  forged.  
80. Where is Christ's teaching and Spirit of Love, who said, Love one another, for thereby shall they know that ye are my Disciples? Where is your Love: look upon your bloody instigations, wherewith you have encouraged men to battle, and have lead the world astray from Love and 
n Or Concord.  Unanimity.  
81. Ye have made Rents and Divisions: so that Kings have been at variance and enmity for your Pride sake; in that you have wrested the words of Christ, and have not regarded whether you have had Christ's Spirit, and 
o Or meaning.  Will or no: and therefore you above all others shall give an heavy account; for you have known the will of the Lord, and have not done it, you have run and thrust yourselves into Christ's Office, merely to get profit, favour and Honour: you have not regarded the Spirit of God: therefore the Spirit calleth you Babel; a confusion of all those that live.  
82. You have set the whole world at odds, and though you should teach them Love, you have taught them Contention and strife, so that one brother hath hated and persecuted another for your 
p Opinions, Doctrines, which you have set down for Orthodox.  fables sake; O! how is the name of Christ 
q Reproached, or scandalised for your disputations sake.  blasphemed for your contentîons' sake: whether will you betake yourselves, and where will you abide? when this shall be set before your Eyes, and the whole world cry woe, woe, woe to you.  
83. Also here the Angels who are the Reapers shall divide all into two Herds, and place the 
r Or Righteous.  Honest at the Right hand, and the wicked at the left, viz. at the Eye of Anger; for, the Principle of Light is here called the Right hand, and the Principle of Fire the Left.  
84. And thus the Tribunal or seat of Judgement will be set: All the great Shepherds whom God hath sent forth for a Light to the world, who have reproved and taught, as the Patriarches who taught of the Promise of Christ, shall be placed with the Prophets and Apostles, at the Right hand of the Judgement: and Moses, and all Teachers of the 
s And Lawgivers.  Law, at the left hand of the Judgement.  
85. For, Moses and Elias, and all those exceeding precious teachers of the Law, bear the fiery Sword, and require God's Justice, and they at the Right hand God's Mercy.  
86. And in this hour is the very last Day, when the Judge shall say, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Beginning: for, I was hungry, thirsty, naked, sick, and in Prison, and you have administered to me.  
87. And to the wicked company: Go ye cursed into everlasting fire, I know you not; for I have been hungry, thirsty, naked, sick, and in Prison, and you administered not to me.  
88 And then they will excuse themselves before the presence of the Judge, and say, we knew thee not Lord; but he shall say, being you have not done this to my poor Children, you have not done it to me.  
89. And here the Spirit of God will manifest himself forthwith in all the three Principles, and stir up the 
t Or Ground.  Centre of Nature, so that it shall burn in the fire of Anger: for all, both Heaven, Earth, and the Firmament, will be set on Fire together.  
90. And the Turba will swallow up the Earthly world in the Fire, and restore it to that which it was before the Creation: only the 
u Viz. All whatsoever grew, was borne, made, or done, by word or Deed, from the beginning of the world to the End.  Wonders remain still in two Principles; the third Principle doth vanish quite away, all but the Wonders, which shall be brought into the beginning.  
91. And then the Earthly Life, and the Earthly Body will fall away, and the Fire will consume them.  
92. And the Glorious bright paradisical Body of the Righteous shall pass through the Fire, with its own Wonders, which shall follow it, and whatsoever is false shall remain in the Fire.  
93. And so they shall be carried through the Fire, in the twinkling of an Eye: and the fire comprehendeth them not; for, as little as the fire can retain the light or Wind, so little can 
x The fire of Wrath.  it retain the Light of the Holy men: for they can dwell in the Fire, without feeling any pain.  
94. Then instantly, by the kindling of the Fire, the Divine Majesty and paradisical Life is made ready, and thither they enter as Children, and live Eternally with their Father in one Love, in a simple Childlike Life; and this is a Communion of Saints together.  
95. There is no Day, or Night there; for the Sun passeth away, and the Stars pass away, but their 
y Or operations.  Wonders remain apparently in the Great 
z See in the small six points what the Magia is.  Magia to the glory of God: thus they shall pass away.  
96. The wicked also must go into the Fire, and their Earthly Life will also fall away, and their 
a Or Vizard.  monstrous Image will appear in the Spirit, according to the shape of all hideous abominable Beasts, like the Devils.  
97. For they dwell in one and the same Principle, and Lucifer is their great Prince, whom indeed they served here, though they depended on their Hypocrites, for a false Paradise.  
98. Thus my beloved friend, you have a brief description, and Declaration of the last Judgement Day: for whatsoever is of this world shall pass away.  
99 The Earth, and all stony Rocks, and Elements will melt away, and that only will remain which God would have; and for the sake of which he hath created this word.  
100 Both the good and the evil were clearly 
b God hath foreseen the Good according to his Love, (according to which he is called God) and according to his wrath, or Nature, (according to which he is called an Angry, Jealous God, and a consuming Fire) he hath foreseen the evil: but not ordained it.  foreseen in Eternity, and were only made Essential in this world, that they might be a Wonder; and hereafter they remain so to Eternity.   

The one and thirtieth Question.  
What kind of New glorified Bodies shall the Holy Souls have?  
1. THis hath been already sufficiently declared; for, as every one shall be clothed with the power of Love, Righteousness, and Purity, and as his excellent works of Faith have been, so shall he gloriously shine.  
2. Yet there will be very much difference: for the works of many will all remain in the Fire, and he himself will hardly escape; he will not shine as the 
c Viz. the great Saints.  Saints.  
3. For, (as the Scripture saith) they shall excel one another as the Stars of Heaven: But there will be no 
d Or envying.  grudging, but every one will rejoice at the Excellency of the other; for there is no other light there then God, filling All in All.  
4. And so every one as his 
Or Virtue.  Power is capable of the Light, shall receive the brightness of the Majesty of God: for after this Life there will be no bettering, but every thing remaineth as it returneth home.  
5. For, there the Judge Christ will deliver up the Kingdom to his Father; and then we shall no more need any Teachers and Guides: But he is our King and Brother; there is no commanding more; but we are with him as a child with the Father: whatsoever we do, it is good; for all falsehood is done away.   

The two and thirtieth Question.  
What shall the Form, Condition, Joy, and Glory of the Soul be, in the Life to come?  
1. HEre we must consider Paradise; for, this outward world with its fruits and colours hath been a Figure of Paradise: for, Paradise was 
f Or within us.  in us; and the outward Spirit bereft us of it, and drew us into itself; for, when Adam lusted after it, his own lust took him captive.  
2. But we shall now enter into it again, and Eternally solace ourselves in the excellent beautiful flourishing of all manner of flowers, and Forms, both of Trees, and Plants, and all kind of Fruits; but they will not be so Earthly gross and palpable.  
3. For, then our bodies shall not be so; how then can that Essence be so? all things there will be Angelical: the Fruits are more 
g clear, subtle, transparent, bright, and shining.  pure and fine, then are now in the outward Elements, for they make no impurity when we have eaten them.  
4. We shall have no stomach or entrails, which we shall need to fill, as we do here, this devouring stomach; but all there, is in Power, we shall eat in the Mouth and not receive into the body: we shall need no teeth to chew withal, there is mere Power; and yet in a true Natural form and manner with shining colours.  
5. And so the Kingdom of Heaven consisteth not in eating and drinking, but in Peace and Joy in the Holy Ghost, singing and sporting with the works of God's Wonders and the Loveliness of Paradise.  
6. We shall lead a life like children, who rejoice and are very merry in their Sports; for there will be no sadness in our hearts, or fear of any thing: but a delightful 
h Play, sport, or exercise.  Recreation with the Angels.  
7. This world will be no more thought upon or regarded, for all Earthly knowledge and cogitations, shall remain in the Turba, of the Earthly Life, in the Fire.  
8. We shall have no knowledge more of our Parents, Children, or friends, who are in Hell.  
9 We shall all know one another among ourselves by Name; though the Earthly Name shall remain in the Turba: we shall have a Name according to our first Name, in the Language of Angels; which here in this life we do not understand: In the Language of Nature we understand somewhat of it, but here we have no tongue to speak it with.  
10. None shall say to another, thou art my Husband, thou art my wife, thou art my Daughter, thou art my son, my servant, or my handmaid, all are alike there: we are all Children: there is neither Husband, nor wife, neither child, servant or maid, but all are free; every one is all: There is but one Sex, viz. Heavenly Virgins full of Modesty, Chastity and Purity.  
11. All of us together are God's Spouse, and he is our Husband; He soweth his power into us, and we bring him forth praise and Glory.  
12. There is such a kind of dancîng and singing, as Children use when they hold hands, and sing and dance a Round.  
13. All Arts will be no account: But you must know that they who have 
Enjoyed the great hidden Wisdom, understanding, and Art.  had the Mystery, and to whom that hath been revealed; they shall have fare greater Wisdom and knowledge than others, and excel others much.  
14. Indeed not in 
k Teaching, and ordering, or coaction.  Doctrine and Discipline, but their wisdom will begin all manner of Exercise in the heavenly Mystery, to the stirring up of Joy: for as Children flock together when one beginneth a sport; so also here.  
15. Little Children are our Schoolmasters till evil stir in them, and so they embrace the Turba Magna, but they bring their sport from the Mother's womb, which is a Remnant of Paradise: but all the rest is gone till we shall receive it again.  
16. A King is of no more value there then a Beggar: if he have governed well, than his virtue followeth him, and he shall have the praise thereof in the Majesty; for he will obtain an excellent glorification, lîke a Shepherd over his flock.  
17. But if he have been evil, and yet at last turned and entered in as by a 
The thread of Faith at the last gasp.  thread; then his Kingly works remain in the Fire: and he will be accounted of 
m In the Kingdom of Heaven.  here, than a Beggar who hath been honest; nay, he will not be so glorious as he.  
18. Every one will be known by his works, what he hath been, when they shall set forth their Merchandise in the heavenly Magia, as Children do in their sport.  
19 And yet you must know that it shall not be a Kingdom of Sport; in we than shall speak of the Wonders and wisdom of God, and of the great Mysteries of the Heavenly Magia: the 
n The song of Miriam, Moses sister.  song of the 
o Persecutor, plaguer or oppressor.  great Hunter will continue there to the disgrace of the Devil, and to the praise of God.  
20. We shall have some knowledge of Hell, but see nothing of it save only in the Magia, in the Mystery; for the Devils must dwell in the Darkness: the wrathful fire which is in them is their Light, they have eyes of Fire to see with all, all Fire besides is gone, for, the Majesty hath 
p Or allayed it.  swallowed it up that it may burn in Love.  
21. Though indeed there is fire in the Centre from which the Majesty ariseth; but this will not be allowed to the Devils; they shall be thrust out into Darkness, where there is howling and gnashing of Teeth, indeed more 
q More frost than fire.  cold than heat.   

The three and thirtieth Question.  
What kind of matter shall our bodies have in the Life to come?  
1. MY beloved friend, this is a mighty 
r Or strong.  hard Question; the outward man must let it alone, and not meddle with it at all, for he is not worthy of it.  
2. You know, that God is become Man, and hath taken our Flesh and blood, and soul upon him: Now Christ said, 
s Joh. 8.23.  I am from above: 
t Joh. 3.13.  None goeth into Heaven but the Son of Man which is come from Heaven, and is in Heaven.  
3. Do you understand this, that he said, he is in Heaven? He spoke not only of his Deity, that is, of the Word; but of the Son of Man, even of that Word which was flesh; and this we are now to consider of: for, in that Flesh and Blood we must live Eternally, and we must have Christ's body, if we will subsist in God.  
4. Yet we know of no other body that we have, but our 
u Job. 19.26, 27.  own body, growing out of the Old Body, as a sprout groweth from a kernel: and such a Body Adam had in the Creation; but he was captivated by the 
x Or by the working property of this procreated world of four Elements.  Kingdom of this world, and so became Earthly; this was his Fall; and this caused God to take a part of Adam, and make a woman of it, as we have written at large in our 
y Of the threefold Life.  third Book.  
5. Now we know well that Adam was a chaste Virgin before his sleep, and before Eve was made, but afterwards became a Man, 
z That is a bestial animal mortal man.  having Deformity like a beast, of which we are yet ashamed at this very day in the sight of God, because we have Earthly bestial members for propagation.  
6. Now Adam had the Virgin of Divine Wisdom in him, but when he fell, than it continued  in its own Principle, and Adam 
a Or forsook it.  departed from it.  
7. But know that Christ became Man in that Virgin [which was] in the Earthly Mary; for the word of the Lord brought it with it into the body of Mary.  
8. And here you must understand, that Christ became Flesh in the water of Eternal Life; (which flesh the whole Deity filleth;) and also in the 
b Substance, or properties.  Essences of the Earthly Mary.  
9 But Mary was blessed with the Heavenly Virgin, and so Christ became man in a pure vessel, and the Earthly man clavae to him.  
10. For, because of the soul which he was to receive from 
c From the soul of Mary.  Mary, he must therefore receive Mary's Flesh, yet in the blessing, in the Heavenly Virgin only.  
11. The Tincture of the blood in the heavenly Virgin was heavenly: for, the 
d The Earthly Tincture, or substantial virtue.  Earthly had not been able to pass, through the wrath of God, and through Death, much less had it had power to rise out of the grave.  
12. That word which became Flesh had the water of Eternal Life, which did proceed from the Divine Majesty, and yet it was in Mary's blood: and here for further information we direct you to our third Book; where it is described at large.  
13. And thus we tell you, we shall have a body consisting of Flesh and blood, such a body as Christ had; for Christ by his Incarnation is 
e Or borne.  become Man in us.  
14. When we are borne anew of water, and of the Spirit, then in Christ's Spirit, we are borne anew of Christ's flesh and blood, we put on Christ.  
15. Christ becometh borne in the converted sinner, and he in Christ becometh the Child of God, this is the body we shall have in Heaven.  
16. No gross bestial flesh, as we have in the Old Adam, but subtle flesh and blood, such flesh as can pass through wood, and stone, they remaining whole still; as Christ came in to his Disciples the door being shut: It is such a body as hath no Turba or fragility, Hell cannot retain it, it is like Eternity: and yet it is real flesh and blood, which our heavenly hands shall touch, and feel, and take hold of, also a visible Body as that is, which we have here in this world.  
17. Now pray consider; how is it possible that such a body as we carry about us here, can be 
f Comprehend, or receive.  capable of the Divine Majesty? sure it must be such a body, as is like the Majesty, that the Majesty can shine forth from it, out of the Tincture and water of Eternal Life.  
18. Here indeed we are as it were 
g Or not intelligitable.  dumb, to the apprehension of Reason, yet we are well enough understood by our Brethren: this belongeth to the 
h Such as love God, and are borne of him.  Children. A Wolf desireth to fill his mouth with such a piece of flesh as will fill his belly; we speak not of such flesh, but such as Christ hath given us in his Testament, and left for a Remembrance, and as an Earnest that he will remain for ever with us; we in him and he in us.  
19 Therefore we say, that we shall have the Divine Body and Christ's body which filleth Heaven: we shall not remain in that which is his Creature: but be joined one to another as members, brethren and Children.  
20. There is but one Life in us all; there is nothing mortal, All proceed from the Eternal one; there is nothing that hath had any beginning but the Wonders only, one Essentiality is come out of the Eternal: we are as Gods: we are true Children of God, proceeding from his Essences in body and soul.   

The four and thirtieth Question.  
What is the miserable and horrible Estate of the Damned?  
1. IT is sufficiently declared already: for, God's wrath in the Darkness is their dwelling Place: their Light is that which shineth from their fiery Eyes, like the glimmering of a flash of fire; they have no Light at all but that; for they dwell in that which is 
i As in utmost, or utter darkness.  most uttermost: and so ascend in haughtiness above the Thrones like strong Champions: and yet they have different qualifications among them, as their Spirits differ.  
2. For, a Dog doth like a Dog, a Wolf like a Wolf, and so a Horse, a Fowl, a Toad, a Serpent, every one in their kind: yet they are all more speedy and swift than thoughts.  
3. They have their joy in their abominations, and their chiefest joy is to scorn God, in that they are fiery Spirits, and God a Spirit of Light.  
4. Their boast is always of their strong, fiery might, they are as a Dragon that spiteth fire: they seek destruction and find abominations.  
5. They have also fruit growing out of their own Principle, as the abominations of their wills are.  
6. They have a sort like such as play with fireworks, as Rockets, and Balls of fire, also spitting fire out of their mouths, 
k Jesting, jeering, scoffing, and deriding in strange Apish gestures of face, and body.  fooling, tumbling, and juggling, is their pastime; though indeed there is no time; nor no fear of any other Torment, after the last Judgement Day! but their whole life is a continual fear, horror, terror and Lamentation: every one hath his work, (which he did here while he lived) in the Figure: which awakeneth the Turba there, and so he rideth in the Fire.  
7. The soul hath no feeling of it; because itself is Fire, but the Turba doth plague it with those Abominations which it introduced; there is an Eternal despairing in them, and therefore they are Gods Enemies.  
8. To blaspheme God is their chiefest Power: they devour Hellish brimstone and Abominations, for their fruits are a kind of stuff that is outwardly fair, but inwardly mere 
l Strong Abominations malice, or wickedness.  wrathfulness: such Hypocrites as they have been upon Earth, such bread doth their Heaven afford them to eat.  
9 They are at Liberty and not shut up at all, they may descend as deep as they will, for the Abyss and darkness is every where, and yet they are but in their first place: the deeper they desire to throw themselves, the deeper they fall, and yet they find no end, or bottom.  
10. Their 
m Their time not the time of Man.  number is not the number of any humane time, their 
n Refocillation.  breath is a mere stink of Fire and Brimstone: when they consider themselves, in their Abominations, that they were once Angels and now Devils, then presently the gnawing worm ariseth, which biteth and tormenteth them.  
11. To what end should their wickednesses be described? they are evil unclean Beasts, that which they practised on Earth, that followeth them, and that they desire to do there also, they drink down abomination and wickedness without measure.  
12. Their 
o Or Dominion.  Government is no way better to be known then in the Antichristian 
p Or Beast.  horse and scornful men, who rave with cursing and blaspheming: yet this is but a 
q Shadow, or Resemblance.  Glass of the hellish Abominations: we will not mention them any further, for they are not worth the speaking of.   

The five and thirtieth Question.  
What is the Enochian Life; and how long is it to continue?  
1. THis is also above humane Reason; no outward Reason can comprehend it but seeing 
r The Enochian life is brought forth.  it is borne, it must be made manifest: For there are such Mysteries couched in it as the world is not able to conceive, neither ought we to mention them all, for they have their 
s Bounds, or appointed time.  limit how fare they shall be mentioned: for in 
t Time, or Age.  this, 
u Or Wonders.  Miracles are yet to be done upon the Earth; for which cause, our speech is taken away, and we must hold our peace in silence.  
2. Indeed we may declare what kind of life it is, or whether Enoch is gone, as also Elias and Moses: it is no Fiction, we declare only what is given us here, we must not mention any further, we must not be believe Reason, for it is a fool herein.  
3. But we may well speak something of it, for the time is 
x Or come.  borne, for 
y Or prophecy.  Enoch to speak, and 
z Or the Sword.  Elias to work again; which Babel shall find by experience: for Moses hath 
a Or Beams, or Rays which with their light shall contend with darkness.  horns, and yet he is a patiented Lamb.  
4. O how wilt thou rejoice if thou dost get into Moses his Flock, for he hath a good Message: Rejoice O heaven, and skip for joy O Earth! for Enoch is in the Field and keepeth his Flock.  
5. What doth Elias desire? for he is clothed with a white Garment! he was with Christ on the Mount, and spoke of the consummation of man's Redemption; he spoke also of the entering into Paradise, and of the final deliverance from 
b Or driver.  the Hunter.  
6. He that is borne blind seethe nothing: How can a lame man get the prize? or a deaf man distinguish Languages? doth not the Sun shine daily, and yet the Mole remaineth blind? shall Babel come to see? we know she is a scorner, and therefore she must be blind though the Sun shine clearly to her.  
7. How can he behold two worlds, that always liveth but in one? or is it not Art and wit, that hath understanding able to search out the deep Gates? yet 
c Art and wit.  they pass away, as a wind which bringeth forth nothing, though it maketh a boasting noise: and so doth Babel.  
8. When we will speak of the Enochian Life; we must look into the Scripture, and see who Enoch was, and what life he led: and then we may soon find where he is, and what his taking up or Translation was.  
9 You know that the 
d Gen. 5.18.  Scripture saith his Father's name was 
e See the Mysterium magnum, ch. 30. ver. 19, 20.  JARED; if you understood the Language of Nature, you had the whole ground already.  
10. And En●ch begat Methus●lah, who attained the highest age of Man, and after he had begotten him he continued in a Divine Life, till the Lord took him away into his own Principle.  
11. But we must not understand it, as if he were wholly perfect in the Light of the Divine Majesty, and should not appear at the day of Judgement. Indeed he is in God without Death or want of any thing; yes, he is in God's Love, yet but in the birth of the Divine Principle, for he had also Adam's flesh.  
12. And you know well, that the outward Kingdom with the Earthly flesh, belongeth to the Turba; and although it be clear, that he had the body of the Wonders of God, in the outward body, in which Divine body of the Wonders, he was taken away into the Mystery, so that the outward body was as it were swallowed up by the Mystery.  
13. Yet, now the Mystery must give up all whatever it hath devoured: as you know, that at the end, the outward body must appear with all its 
f Substance, or Essences.  works before the Judgement: and thus the Turba is in the outward body with the Wonders, which shall be made manifest and tried in the Fire.  
14. Now than if Enoch be thus taken up, both body and soul (with both the bodies) than the outward body is in the 
g In the outward secret hiddenness.  Mysterium, and the Inward body in the 
h In the inward secret hiddenness.  Arcanum, an heavenly Mystery, and so he liveth in two Mysteries, being invisible and incomprehensible to the outward world: and thus we give you to understand, that Paradise is yet present and unperished; though seeming to be as it were devoured by the curse of God, and it lieth yet as a Mystery, in the curse, uncorrupt.  
15. For, we are able to say with good ground in Truth, that Paradise is still upon the Earth; yet we are not in it, but Enoch is in it, and yet he hath the body of the Turba in the Mystery, and in the Heavenly ⁱ Mystery he hath the Divine body, 
Or Arcanum.  a paradisical Body which is capable of Paradise: and thus he is as a Wonder, and is a Prophet in the Crown at the 
k Or End.  Limit of the Wonders.  
16. For, you know that the Scripture saith: that after he had begotten Methusalah, viz. the Man of the greatest Age, he continued afterward in a Divine Life, and this hath a deep meaning.  
17. Methusalah signifieth the end of the Wonders of this world: and Enoch remaining in his Divine Life three hundred years after the birth of Methusalah, signifieth the manifestation of the Wonders, and a plain Ministry, viz. a preaching of Righteousness; whereby the Turba of every one shall be shown him, and the End of the Wonders of this world shall be declared, viz. the vengeance of God; and his Reward to the good.  
18. And the time after Enoch (wherein Methusalah lived to the 
l Viz. the end of an Age, or Seculum.  Number of the Crown) when Enoch and his preaching was taken up, doth signify that the Enochian Light which shined in his time, will enter again into its Principle, and seek out the Earthly body which Enoch had, and will find that the Turba is in it still; and then there will be no further seeking, for the Turba is found in the Limit, and worketh to the Fire and Judgement.  
19 And thus the end of the world is as the dregs, and it worketh in the Turba, to the blowing up of the Fire, and the Judgement: for the outward world was produced out of the Turba, and took its beginning in the Turba, and the Turba is its propriety, thus the beginning seeketh the end again in the wrath.  
20. And as this world was corporeal in the wrath; so the Spirit will have the beginning at the end again in the wrath, for the Beginning and the End is one; also you plainly perceive, that in the Beginning the Turba devoured Adam, and brought him into the Anger: and murdered Abel.  
21. Therefore O ye Elect, let none of you desire to live to the end of the time, after enoch's taking up; but behold when Enoch preacheth then the Sun shineth, and then go out from Babel, it is a golden time: but your Turba is the cause that Enoch shall be taken up.  
22. Enoch is not gone out of this world, he is entered into the 
m Repository.  Mystery in the Wonders; for he is God's Preacher; and after the Turba hath overcome the world, he must be silent till the six Seals have ended their Wonders, and till the Angels of the Turba have poured out their Viols, than the 
n Or works.  Wonders of the Anger are finished.  
23. Then Enoch cometh out of the Mystery again, and entereth into the 
o Ministerium, or Office of teaching, or preaching.  Ministry, and relateth what hath been done, and punisheth the world because of the 
p Malice, or wickedness.  Turba, for suffering 
q Or sins.  Abominations to enter into them, without resisting.  
24. And after that the world is fat and wanton in the golden years, and 
r Or becometh.  seeketh Sodom and Gomorrah again, then also its Turba will become fat and wanton, and seek the wrath and the Limit, than the golden days are done, and will be devoured by the Turba; and than Methusalah the oldest man dyeth, and instantly the Deluge of Fire approacheth: consider it, for it will be in earnest.  
25. We do not say that you shall feel Enoch with your Hands, no! Enoch did not preach from the Spirit of the Earthly Life, but from that which was a Prophet, which brought the outward man into the Principle: and so you shall not feel the outward Enoch, but you shall hear the Prophet which speaketh from Enoch, from the Mystery.  
26. Babel doth mock, and scorn at this, and contemneth 
s Or Prophesy  Enoch for a while, and then Enoch calleth 
t Preaching, or Teaching.  Noah, but they call him old fool, for preaching so of the downfall of Babel.  
27. But Noah goeth into the other world through the 
u Simplicity, or humility.  water, and calleth 
x Or Miracles.  Moses with his Wonders, and he cometh: for he hath the Wonders of God  
28. For he is passed through Death, and brought his body through Death, when the Turba desired to consume it, and the Devil contended for it, and would have the 
y Corruption, or transitoriness.  Turba which was in Moses, because he had been an angry man, and carried the 
z Or destroyer.  Turba in him.  
29. But it was old the Devil that the Turba in the Fire did not belong to him, for it belonged to the Majesty of God, and contained the Wonders; and the Turba in the Darkness of the wrath only belonged to him: who is without the City, he must not dwell in the City, in the Principle, but without it.  
30. For God did not create him 
a Or for.  in the Fire: let him remain therefore in his own awakened Fire-Life: he hath nothing to do with Moses his body; for his Wonders in the Anger, belong not to his 
b The Devil.  Turba, he is a very outcast, a castaway.  
31. Also Moses his body is passed through Death; his unfadable Body which had the Wonders, hath swallowed up that which was Earthly in the Turba, and yet not consumed it to putrefaction, but it also is in the Mystery: and his 
c Anger sharpness, or severity.  Turba which killed the firstborn in Egypt; drowned Pharaoh in the water; slew them that worshipped the Calf; and swallowed up Corah, Dathan, and Abiram into the Earth, continued in 
d Moses death.  Death.  
32. For when he died, than his Spirit and soul departed 
e Or from the Anger and severity, and passed into Innocency▪ and so was but an Instrument of God's Anger, in true Resignation, and not in selfehood.  from the Turba: and he remained in the Wonders, in the Mystery.  
33. And now he is become a Lamb, and putteth his works amongst the goods of Isaac and Sem, as a Mystery of God in his deeds of Wonder: but the house is isaack's: and all dwell in the Tents of Sem, in his Kingdom: take notice of this both Jews and Christians.  
34, Now therefore seeing Moses is gone with Righteousness from the strife of the Turba, and of the Devil, into the Mystery: and yet hath his first unfadable body on him (which though it be delivered from the Turba, must yet be tried in the Fire at the end of the Days) and therefore his Prophet is in the Mystery.  
35. And since he is become a Lamb, after the Turba; he hath sent his people many Prophets to preach the Mystery: as indeed there are not only Laws and works contained in the Mystery, but also the Lamb Christ: into whom he is also entered, and hath brought his 
f Or the Jews.  Law to be a servant in the 
g Or household.  Family of the Lamb; that so his Wonders may be in the sheepfold of the Lamb.  
36. This Moses calleth to 
h Or Prophecy.  Enoch, seeing that he also is in the Mystery: and is clothed with the white Garment, which he got of the Lamb in the other world; and Moses cometh to help him with the Lambs deeds of Wonder, because they call Noah fool, who teacheth only as an honest man without Wonders.  
37. Babel is not able to endure 
i Noah's do of simple teaching without Pomp and Covetousness.  this, for so her Pomp and Pride will be taken away: she setteth herself against 
k Or Miracles.  Moses, and 
l Or Prophecy.  Enoch, and persecuteth them, she would murder them; but Moses is already dead, and Enoch is taken up, and neither of them is in the outward life with her: she saith come on now! where is Enoch and Moses? show us their Wonders! but she is blind and cannot see them: and so she raveth against Moses and Enoch, and falleth into Contention.  
38. Then Moses calleth for 
m Or the Sword, or vengeance.  Elias, who went out of this world in the Divine Fire, into the Abyss of the Principle with body and soul: who also dwelleth in the Principle with mighty Power: Now when he cometh and perceiveth the cry, that 
n Destroyed Christendom.  Babel is in the Fire; then he kindleth the Turba, so that the great Fire burneth, which consumeth flesh and blood, also stones and the Elements: then Babel must drink her last 
o Or the very Dregs.  draught.  
39 After this 
p Or the Prophets that preach in the Name of the Lord, and lead a pious life.  Enoch hath peace a while, and then is the golden Age, till my 
q The Children of God.  beloved groweth voluptuous and wanton, having fatted her Turba, so that it seeketh the Limit; and then cometh the End of all time.  
40. Do not wonder at it; we will stay in the mean time with 
r In simplicity.  Noah till 
s Miracles.  Moses and 
t Or vengeance, or destruction.  Elias come: then all the Children of God will find it true.  
41. Yet it will remain hidden to the wicked, till the Turba devour them; for they look upon this, as the Jews did upon Christ, and the first world upon Noah: what doth the Mystery profit a scorner? he looks after nothing but eating and drinking; and taketh care how to satisfy his haughty mind, that he may ride with Pomp in Babel.  
42. Thus my beloved friend, we have given you a short Hint of the Enochian Life, and what his Office and condition is, also of Moses and Elias: as a wise man consider further of it; for we dare not speak otherwise thereof: our understanding and will is driven into such a phrase, neither have we leave in this place at this time, to write more at large, or more fundamentally in plain words.  
43. But if God shall please to grant, that we may write somewhat upon the first, and also upon the second Book of Moses, somewhat more should be revealed: for the Names of the Fathers before the Flood which are there set down, belong all to the Mystery, and they contain great Wonders in them: when it is Day, you shall clearly know the whole course of the world in it.   

The six and thirtieth Question.  
What is the Soul of the Messiah, or Christ?  
1. WE have sufficiently cleared this in our third Book; of the threefold life of man: but because every one that readeth this hath not that; and in regard of the Question itself, we must answer somewhat the more here, and therefore I set this down: for you ask in the following Question about Christ's Spirit, which was 
u readily obedient, or submissive.  willing, and which he commended to his Father.  
2. Here the 
x Or Mankind.  Old and sick Adam shall be comfortablely refreshed, he shall have a 
y Or Cure for Death.  Medicine against Death, and be 
z Or made alive.  quickened again: for his Mother shall bring forth a young son, to live in her bosom, and he shall exceedingly rejoice in him.  
3. If we would consider the soul of Christ, we need only seek and find ourselves: for Christ's soul is a humane soul, conceived in Mary the 
a Viz. the Eternal wisdom of God: and the outward humanity: that is, God and Man.  twofold Virgin.  
4. Yet we do not acknowledge the outward mortal Life in Mary for a pure Virgin: for, that which is mortal hath the Anger and the Turba which corrupteth all Purity, so that no pure Virgin is borne of Eve, but are all daughters of her.  
5. And Eve herself was but half a Virgin, for Adam was the other half, according to the two Tinctures, in which man saw himself to be wholly a Virgin in pure Love, and so saw God through himself, that is, through the Creature he saw the Original, which produced those two out of itself.  
6. And thus also in one 
b The whole and not divided person, as Adam was before he slept.  whole person, there is one pure Love and Chastity: for it seeketh no other Conjunction, itself is the Conjunction of both Tinctures, viz. the Tincture of the soul, and the Tincture of the Spirit; and its power was such that it could bring forth a Spirit out of the fiery Tincture, which is [said to be] a soul and Spirit.  
7. Which Adam 
c Extinguished, or put out.  lost, when he suffered the Earthly Life to take him captive, and therefore he must be divided, and a woman be made out of him, which must set her Love, 
d Longing delight, or lust.  Desire, and Imagination upon the Adamicall fiery Tincture: if she would be pregnant with a Soul.  
8. Thus none can say, that Eve was a pure and chaste Virgin before the contaction of Adam: for as soon as Adam did awake from sleep, he saw her standing by him, and did presently set his 
e Fancy, or Desire; or lusted after her.  Imagination upon her, and took her to him and said; this is flesh of my flesh, and bone of my bone: she shall be called Woman, because she is taken from Man.  
9 And the (Eve) instantly set her Imagination upon Adam, and so both were mutually kindled with the Desire of each other.  
10. Where is now the pure Chastity and Modesty? is it not bestial? is not the outward Image become a Beast? as is to be seen plain enough in his Will and 
f Or do.  Essence, that he doth like a Beast, yea, more foolishly, for he hath Reason, and yet runneth on against Reason, as if he were void of sense.  
11. But that he might be restored, and the Image reduced into Unity, that word which spoke the soul out of the Mouth of God, and did breathe it from the Holy-Ghost into the Image, is become Man, and is entered into the Earthly Image, that is, into the Turba of Destruction.  
12. And you know very well, that the word hath the water of Eternal Life, and the Fire, the Deity, and out of the Fire [it hath] the Tincture of the Deity, and in the Tincture, the Spirit of God, which proceedeth from the Mouth of God; and in the proceeding forth the 
g Or Luster.  glance of the Majesty is made manifest in the operation of the Spirit.  
13. This word which is in the Virgin of the wisdom of God, and encompassed with the Wonders of Eternity, is now in humility of great Love towards our Image which was lost in Adam, come again into us, and is in Mary (understand the Earthly Mary, yet in the Benediction) become Man.  
14. The Benediction was, that the soul of Mary was adorned with the heavenly Virgin of the wisdom of God, which Adam had lost; therefore the Angel called her blessed of all Women.  
15. No woman from Adam to that Time was ever clothed with the heavenly Virgin but this Mary: therefore by the blessing she became chaste and full of Purity: for the Holy Ghost goeth not into that which is Earthly, he mixeth himself not with the 
h Similitude, or Resemblance.  Glass, for it cannot be that the Glass should be as the Life itself.  
16. Understand our high and precious depth thus; The soul of Man proceedeth from God, and is from the Eternal; and the body of man is but a Glass of the Eternal, and so God clothed the soul of Mary with the Divine Virgin, in the Principle of the soul; not in the Earthly flesh; as if she had been deified: no! she must die as well as all other people.  
17. And in this Virgin, God's word, out of the Heart of God the Father assumed the seed of the Woman, viz. the seed of the soul, and the seed of the first Image, which for so long a time stood hidden in the Mystery.  
18. But now at length, the Life of God entered into it, and did make it a whole Image again: for, the water of Eternal life proceeding from the Heart of God, mingled with the water of the Spirit of the soul: for the Spirit taketh its Original from the water, and the soul is Fire.  
19 Thus the word received the Tincture of the soul, and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the water: and both became one soul: and yet the Creature was still distinguished from God's Spirit, though God's Spirit dwelled therein: and of God's water and Tincture, and of the seed of Mary, from her Tincture and water, in the high benediction, a flesh and blood was produced, so that an Heavenly Man in the Earthly was incarnate at once.  
20. So that it may be said; this is the Son of the Woman; viz. the very bodily and natural Son of Mary, with soul and body, with flesh and blood, and all that belongeth unto Man: and also the very Son of God, which was borne from Eternity out of God's Eternal Essence, ere the foundation of the world was laid; who stood both in the Majesty of the Holy Ternary, and also in the 
i Or womb.  body of Mary at once.  
21. And the soul of Christ doth belong half to the Principle of this world, and half to the Holy Ghost: for, the sou●e of Christ used the Spirit of the Air and Stars, with the virtue of the Elements; and also the Word of God and the Divine food; for such a man Adam was in his Innocency.  
22. Thus God hath regenerated us in Christ; and so we are regenerated in Christ out of God's word and Spirit, by the water of Eternal Life, and so we are Gods Children in Christ: and if we resign ourselves up to Christ, departing from our Reason and will, than we put on Christ's body, and our will and Spirit liveth from Christ, who is in us and we in him.  
23. Hence you may understand what the Temptation of Christ was, viz. The Regenerate man was to endure Adam's Temptation [to try] whether his soul could stand steadfast in God: and therefore he was proved in the Tu●ba [to try] whether he could stand steadfast in three Principles, and rule over the outward Life: and therefore food was withdrawn from the outward Life and the Inward must over power the outward, and eat of the word of the Lord, and uphold the outward in its own Power, and full Omnipotency, and also keep Death captive, that it might not be able to destroy the outward Life: this must needs be a hard Combat▪  
24. And the other two Temptations were these, viz. he was tempted [to try] whether man would live in 
k Or complete.  full obedience, and suffer God to work in him; or whether he would exalt himself again, and be free from God, as Lucifer did? therefore the Devil must tempt him, because this man was to possess his Royal Throne.  
25. The Devil complained that he could not stand, because the Mother of wrathfulness did draw h●m too hard, and therefore he was permitted to try this man, and to set before him that which was set before himself; and if this man stood, than he should judge the Devil, who was found to be a liar.  
26. For he full tried him in the second and third temptation, whether he would ascend on high, in his own power, as himself had done, and so stirred up the Anger: or whether he would put his trust and affiance in God only, and live to him both in will and deed; as a child in obedience to the Father, and this he urged upon him, just so long as Adam stood in the Temptation, before he fell asleep.  
27. And now we also must always be so tempted and proved: and we are able to get the victory in Christ who hath overcome: for his soul is our soul, and his flesh is our flesh, if we trust in him, and give up ourselves wholly to him as Christ gave up himself to his Father.  
28. And thus my beloved friend, you understand what Christ's soul and body is; viz. that it is our soul and body if we cleave to God; but if we do not, than we are parted; and in the outward life, we belong to the Spirit of this world, viz. to the lost and perished Adam; and in the soul we belong to the Devil in the Anger of God: but look for these things more at large in our other writings; where you shall find the whole ground of Heaven, and of this world.   

The seven and thirtieth Question.  
What is the Spirit of Christ which was 
* Or obedient▪  willing, and which he commended into his Father's hands?  
1. THis is that great and excellent 
l Treasure, Gem, or Pearl.  Jewel: and we exceedingly rejoice that we know it, so that we are able to know ourselves what we are; and it is more worth to us then all the world: for it is that Pearl, of which Christ said, that one sold all that he had and bought that Pearl.  
2. For it is more profitable to man then the whole world; it is more precious than the Sun, for the 
m Or the Philosopher's stone.  Noble stone of the wise men lieth therein; it hath the heavenly and Earthly 
n Great Mystery.  Mysterium Magnum: and therein nothing in this world to be compared to it, but 
o Or trusting in God; and enduring whatsoever he layeth upon us.  sincere simplicity, which is quiet, and bringeth forth, or stirreth up no Turba: and that hath the Jewel hidden in it.  
3. As Gold lieth couched in the stone and is safe: if a 
p Or spoiler.  Robber commerh not with the Earthly Turba, and destroyeth it: and yet he himself getteth nothing by it: so self Reason is a Robber in the 
q That is, in the Cabinet where the Pearl lieth.  Mystery.  
4. Therefore we may say upon good ground, that a simple 
r Layman, or Idiot.  plain man, who simply without multiplicity of science, dependeth on God; hath the Mysterium Magnum, better and surer, yea less decayed, than a high learned 
s Or Father.  Doctor, who soareth aloft in Reason, and 
t Or disputeth and wrangleth about it.  spoileth the Jewel, and 
u Or respect of persons.  setteth it in Babel: this saying will not be well relished, yet that is nothing to us, we must speak the Truth without ˣ partiality.  
5. Now when we speak of Christ's Spirit, Reason thinketh it is the soul, or else the Spirit of the outward Life, which consisteth in the virtue and operation of the Stars and Elements, but it is not so; It is somewhat else wherein the Image of God consisteth: the outward Spirit belongeth not to the Deity, but to the Wonders.  
6. We have spoken somewhat of it already: but because this Question doth put us in mind of it again; mentioning that when he died, he commended it to his Father; therefore we must a little say how that was done.  
7. You sufficiently perceive in what manner the soul is the 
x Centrum Naturae.  Centre of Nature, the Original of Life, and mobility, viz. God's Fire: which should be continually converted into the Eternal will of God, wherein it is originally borne from the Magical Desire, and is a great Secret come out of the Eternal Nothing, wherein all things are contained, even the Deity with all the three Principles, and every 
y Thing, Essence, or substance.  Being that can be named.  
8. And you perceive that the Light and Spirit of the Air proceed from the fire, and also that the fire doth again draw the Spirit, of the Air into itself, and so always bloweth itself up; and so with the Light, Aire, and 
z Or property.  source of the Fire it is its own Life.  
9 And further, we have said somewhat of the Noble Tincture which ariseth in the Light, in which the meekness of the Light consisteth, and it cometh forth from the Anguish which is as a mortifying, and springeth forth afresh through the mortifying Anguish, as a life having another 
a Or Source.  property, where the property of the fire is a kind of Tincture, like the driving forth of a Spirit; and yet it is desiring, and thereby it attracteth the virtue of the Light into itself, and maketh it an Essence, viz. water.  
10. And therein are two Forms: One according to the source of Fire which is red, and therein the virtue, viz. Sulphur; And the other (which is like a thin meekness, yet having Essentiality,) is water: which the desiring Tincture contracteth together into one, and changeth it into Blood.  
11. Now the Original in the Blood, viz. Fire (which is a warmth, that is, a Tincture) is a Life; and in the virtue of the Tincture, the thin water of the Life proceedeth, one 
b The outward.  virtue proceeding forth from 
c The inward.  another; and the virtue doth always reassume that which goeth forth: and that which is gone forth is free from the Fire, and also from the virtue, for it is gone forth, and yet it arose from the virtue.  
12. And this is the true Spirit which is borne out of the soul, wherein the Image of God, and the Divine virgin of God's wisdom consisteth: for all understanding and knowledge lieth in this Spirit; it hath the senses, and the noble life which uniteth itself with God, this Spirit is so subtle that it can and may enter into God.  
13. If this Spirit resigneth itself up to God, and casteth away the ostentation and 
d Reason, subtlety, or w●.  cunning of the fire of its own soul, than it attaineth the Image of God, the Divine body: for it putteth its will into God, and dwelleth in God with Power: thus it is clothed with the Divine Essentiality, and is without this world in the Life of God.  
14. But seeing this Spirit ariseth first out of the Centre of Nature, that is, out of the Life of Fire, (although it is not the life of the Fire, but the Spirit of it, and the Life of the Fire standeth originally in the Abyss, în the source of God's Anger) therefore Christ did not commend this Spirit of his to the fires owns life, but into the hands of his Father.  
15. His hands are the Love-Desire, wherewith he embraceth our Spirit, when we enter into him, and commend ourselves to him.  
16. For, when his body was to die on the Cross; and his soul was to pass through Hell, through the Anger of God; there the Devils waited, and thought with themselves, we will surely keep the soul in our Turba in the Fire; and than Christ commended the Spirit into the Love of God.  
17. And so the soul of Christ with the Spirit came into God's hand, being encompassed with the Fire of Anger and Death: and Death would have held it there, but Death was destroyed and confounded.  
18. For, Death smothered the outward [Spirit] viz. the outward Life, and then thought, now surely the soul must remain in the Turba: but there was one, stronger in the soul; viz. the word of God: which took death captive, and destroyed the Anger, and quenched the wrath with the Love in the Spirit of Christ.  
19 It was a poison to Hell, for the Love of God to come into it, and smother it in the soul also a Plague, Death and Destruction to Death; Death must now suffer an Eternal Life to grow in it.  
20. Thus the Spirit of Christ took the Devil captive, and drove him out of the Fire of the soul, and cast him into Darkness: and shut him up under darkness, out from the Fire of the soul, and out from God's Fire; into the wrathful harshness and bitterness in cold: there let him warm himself lest he frieze with cold.  
21. Consider the first four Forms of Nature, and you will understand what the Devil's Mansion is: for, before Christ [came] he kept the soul captive in the Turba, with the Fire; and although he had not the Spirit of the soul, yet he had the root of it in the Turba: but then he was commanded to cease; and he was thrown out, and driven into Darkness, and thus his malice was destroyed by Christ's descending into Hell, and Christ became his Judge.  
22. Thus we have in brief described what the Spirit of Christ, and our Spirit is; viz. not the outward Spirit, but the Spirit of the soul; not the soul itself, but the Spirit of its Life.  
23. As, in God, the Holy Ternary, is distinct, being three Persons in one Essence, and yet but one only God; where the Son hath the Spirit, viz. the Life, issuing forth from the Heart and mouth; and the Heart is the flame of Love; and the Father the 
e Fountain, or Property.  source of Anger, which is made meek, by the Son, in the Love, so that in God there is but one only will and Essence.  
24. Thus it is also in Man, and no otherwise, no not in the least tittle: whatsoever God in Christ is, that we also are in Christ, in God; his true Children: Therefore let us also commend our Spirit into his hands, and so we may be able to pass through Death into Life, into God, with Christ.  
25. Therefore be not led about, and gulled with 
f Ra●●les, fool●eries Babbles, shells, or outside shows, Imitation, or mimic tricks.  toys and trifles as hitherto ye have been in Babel: where this and that hath been 
g Or prattled.  disputed about the soul, and its Spirit, one this way, and another that way; there is no ground among them, but mere Fiction and Opinion.  
26. Understanding is borne in God; not in the Schools from Art: yet we despise it not; for if Art be borne in God, it is a tenfold Mystery, for it always attaineth the 
h Or perfection.  tenth Number in 
i Or wit.  Reason, much better than a 
k Or simple. Layman.  plain Man; for it can of many Numbers make 
l Summe, or Totall.  one.  
27. But it is not in man's own power, no, one must enter in by the Cross as well as the other, let him be a Doctor, or a 
m Or Layick.  mean Man: Gods secrets will admit no Doctors but 
n Discipulus.  Scholars into them: yet a Learned 
n Discipulus.  Scholar may reach very fare.  
28. Had but this hand the High Art, and also those high gifts, than you should see more from it: But God will have it as it is: It is indeed his pleasure to make thc wisdom of this world foolishness, and to give his Power to the weak: that all 
o All life, or Creatures.  may bow down before him, and acknowledge that he only is the Lord that doth whatsoever he will.   

The eight and thirtieth Question.  
What are the things that shall come to pass at the End of the world?  
1. BEloved friend, it is not fit for me to Answer this your Question, neither is it in my own power, and besides it is not fit for any to ask it: for it is the secret Counsel of God: let none endeavour to be equal with God, and to foreknow all things.  
2. Our knowledge consisteth in the Spirit and will of God, when that moveth, than it goeth forward in the Heavenly Mag●a, and entereth into the Wonders of the Earthly: and then the Prophet is borne, for he standeth upon the 
p Or at the end of a time, or Age.  Crown, and speaketh Magically of the Beginning of the Wonders, and their Turba; and showeth how they shall come to an End, and be destroyed, and brought again into the first.  
3. For, all Prophets speak from the Turba, they discover that which is false, and declare what is better, which entereth into the will of God.  
4. Therefore, be pleased not to urge us with this Question; for, we shall be captivated in the Turba by it: you may understand enough in all the Questions, what is to done hereafter, we have hinted it to you clearly enough.  
5. We dare not speak any otherwise then 
q Or by way of similitude, or in Parables.  in a Magical manner of things to come: because the Wonders to come are all seen in the Turba; now when the Spirit seethe them, than it declareth clearly and plainly how the Turba is loaden with evil, or good.  
6. But behold all things are mixed: for God is become Man, and sets his Mercy every where in the Anger, and hindereth Perdition; therefore the Prophet must speak magically, and not in express and plain terms: for it often cometh to pass, that though a thing be evil in its 
r Or work.  Essence, yet there 
s As at Niniveh, in Ionas his time.  soon groweth a sprout out from the wickedness which destroyeth the 
t Or keepeth back vengeance.  Turba, and causeth a Conversion.  
7. Therefore God admonisheth you to subdue the firmamental Heaven and to oppose it; and so the evil which the firmamental Heaven poureth forth, is many times turned into that which is better.  
8. Otherwise if all should of necessity come to pass, as the firmamental ●eaven doth hold forth, than we needed no teaching: for that would be a sure constant and perpetual Calendar.  
9 You know well, what Daniel, Ezekiel, and David say in their Prophecies; especially the Revelation of Jesus Christ: In them lieth all that shall hereafter come to pass; and they also spoke 
u In mystical terms, which outward Reason could not comprehend.  Magically of things to come.  
10. But in our writings you have them more clearly, for the time is now nearer at end; and therefore it appeareth the more plainly what shall be done at the end.  
11. And be pleased to repair to our other writings, and there you shall find enough of this: for the wicked world is not worthy of an open, plain and manifest discovery; because thereby the great Secret, which belongeth only to the Children of God, would be 
x Or stirred.  defiled: for God will not have us cast Pearls before Swine, but give them to the Children for their Delight: and do you so with this also.  
12. There is no need that the Mystery should lie under worldly Protection: that is a folly; and God is dishonoured by it, as if he were not able to protect it.  
13. You should not look for the Mysteries among the mighty, and 
y Or pin your Faith upon their sleeves, and look for a Religion from them.  confide in them more than in others, for the 
z Persecution.  Turba presently enters in with a Law, and so the Spirit of God, is as it were bound, and so an antichrist is brought forth.  
14. Look upon Israel; when they rejected Samuel and their Judges, and thought, that if their Doctrine were but under a worldly Arm, and that they had but a King than they would keep their Law: but it is known how they did: did not their Kings bring in the 
a Idolatry.  Turba and make Calves to be worshipped, and compel the people to adore their Idols; this is mentioned out of my affection, and good will.  
15. But we give you no particular resolution of this Question, you shall find enough of it in the other Questions, and we dare write no plain.   

The nine and thirtieth Question.  
What, and where is Paradise with the Inhabitants thereof?  
.1 WE have also hinted in the Enochian Life, that it is in this world, yet as it were swallowed up in the Mystery, but it is not altered in itself, it is only withdrawn from our sight, and our 
b Property, or sense.  Source; for if our Eyes were opened we should see it.  
2. Yes, God in his Ternary is with us: how then should Paradise be lost? we have lost its 
c Property or working.  source and fruit in the outward Life: as the Devil lost God, when he wilfully exalted himself as an haughty Spirit, and would be Lord; so it is with us.  
3. When Adam did eat of the Earthly fruit of good and evil, than he also got an Earthly Life, good and evil, and was driven out of the fair Garden of Paradise, (where heavenly fruit did grow) into this Earthly Life.  
4. Many have written wonderful strangely of Paradise, but now the Image of their blindness is manifested as clear as the Day: yet we contemn them not, for they were Seekers: Every 
d Or Seculum.  Age hath had its Seekers, who have sought the 
e Or hidden Mysteri●.  Mysterium; but it hath been a long time very dark in Babel.  
5. Now for these two hundred years it hath begun to be manifest, in which time the fall of Antichrist hath discovered itself, and men have begun to storm Babel on one side, but her strong 
f Or Bulwark.  Tower standeth fast still; indeed the Whore hath been somewhat discovered, yet her 
g Worldly Authority.  Beast hath but grown the more lusty.  
6. Therefore there is yet a wonderful time near at hand, wherein all things shall be altered: many great Mountains and Hills shall be made plain: and a Fountain shall flow out of Zion, wherein the afflicted and distressed shall drink and be refreshed.  
7. And they shall be guided to the fresh pasture by one only Crook, and the Shepherd shall rejoice with the sheep, that God is so gracious.  
8. At that time Silver and Gold shall be as common as in Solomon's time; and his Wisdom shall govern the whole Earth: this is a Wonder.   

The fortieth Question.  
Whether is Paradise mutable, and what shall it be afterwards?  
1. AS little as God is 
h Mutable.  alterable, so little is Paradise 
h Mutable.  alterable: for it is a part of the Deity: and when this outward Dominion shall pass away; in the very place where the world now standeth there will be mere Paradise: for the Earth will be of an heavenly Essentiality, so that we shall be able to dwell any where, and be able to pass through and through it.  
2. At the last Day we shall not ascend above the 
i Locus unversi.  place of this world, but make our abode here in our own Native Country, and go into our home, in another world, in another Principle, of another 
k Or source.  Property.  
3, For, there will be no cold, or heat any more, also no night: we shall be able every where to pass quite through the heavenly Earth without interruption, and then it will be Paradise, and the Tabernacle of God with Man: for it is written, Behold I make all things New, a New Heaven, and a New Earth, and the Old shall be no more remembered.  
4. This Earth will be like a crystalline Sea; and all the Wonders of the world will be seen 
l Or through and through transparently.  wholly perspicuously: and the 
m Or Glance, or Luster.  brightness of God shall be the light thereof: and the Holy Jerusalem, the Great City of God shall be therein, where they shall offer up the calves of their lips; there shall the bright City of God with the Wonders and Wisdom be established; and the Temple of God, the New Jerusalem shall be prepared upon the New Earth, which is adorned from the Power and Wonders of God.  
5. All what ever the Prophets have written shall be there fulfilled; for God's word and Wonders shall flourish afresh upon the New Earth, as grass.  
6. There is no Death any more, also no fear no sorrow, no sickness; no Superior, but only Christ, who will dwell with us: we shall have one Communion with the Angels, we shall have fruit grow according to our desire and wish.  
7. There will be no old Age: but one of a hundred years will be as a newborn child; and we shall live in mere delightful Love.  
8. All what ever is joyful will be sought after: and there the will of all will be bend, to make one another rejoice.  
9 We shall lead an Holy Priestly Life, and we shall all speak of God's wisdom and Eternal Wonders: for, the Divine Magia hath infinite and innumerable Wonders; the more that is sought, the more there is in it; and this is the increasing of the will of God.  
10. To this end God hath made himself manifest, in [his] Images, viz. in Angels and Men, that so he might have joy in himself, and eternally rejoice with the essences of his Life.  
Hallelu-jah.  
11. Thus my beloved friend, we have set you down according to our gifts; a round Answer to your Questions: and we exhort you as a brother not contemptuously to despise us, in respect of our simple speech and 
n Or unlearnedness.  incongruity.  
12. For we are not borne of Art, but of simplicity, and we speak great things in simple words: take this as a singular gift from God, you shall find more in it then in the best 
o Artificial Eloquent Orators.  Eloquence of the highest Art: except they also have their birth from this School; and then we will prescribe nothing to such, but acknowledge them for our loving Brethren in Christ, with whom we have assured hope to rejoice eternally in the heavenly School: of which we here have attained a little fore-taste.  
13. Yet our knowledge here is but in part, when we shall attain 
p Or the total.  perfection, than we will say what God is, and can do. AMEN.    

A short Summary Appendix OF THE SOUL, The Image of the soul, and of the TURBA, which is the Destroyer of the Image.  Written, by the same Author I. B. 
In a Short Summary Appendix, of which in the other writings of this Author is written fundamentally, and at large.  
.1 THE soul is an Eye in the Eternal Abyss, a similitude of Eternity, a perfect figure and Image of the first Principle: and resembleth God the Father in his Person, as to the Eternal Nature.  
2. The Essence and substance of it, (merely and purely, as it is in itself) is first, the wheel of Nature, as to the first four 


1. Astringent.  
2. Bitter.  
3. Fire.  
4. Anguish.    Forms.  
3. For, the Word of the Lord, 
Or form, or fashioned, or created.  comprised the soul, by the Eternal Fiat in the Eternal will of the Father, in the Centre of the Eternal Nature: and opened it with the Holy Ghost, or blew it up like a fire (which lay hid in the Eternity, and wherein all forms of the eternal Nature stood from Eternity:) and 
The soul, or the forms.  is alone known in the wisdom, in the Divine Magia as a figure, or Image without substance.  
4. Yet that 
Or being.  thing hath not been substantial, but Essential, and hath been known in the Principle, in the flash, where the fire ariseth; But the shadow of it hath (from Eternity in a figurative Image,) figured itself in the Desiring will of God; and hath stood 
Or in the presence of the Ternary.  before the Ternary of God in the Magia in the wisdom of God, as a similitude of the Holy Trinity: in which, God hath manifested himself as in a Glass.  
5. The substance and Image of the soul, may be resembled to the Earth, having a fair flower growing out of it, and also to the fire and Light: as we see that Earth is a 
Ground, foundation, or soil, or the Mother of that which groweth upon it.  Centre, but no Life; yet it is Essential: and a fair flower groweth out of it, which is not like Earth, neither hath it the smell and taste of the Earth, much less the figure of it: and yet the Earth is the Mother of the flower.  
6. And so the soul also 
shone.  appeared out of the Eternal Centre of Nature, out of the Eternal Essence, with the word Fiat in the will of God; and was held in the Fiat, so that it 
shone.  appeared as a fiery Eye, and similitude of the first Principle in a creaturely form, and substance.  
7. And from this Eye went the Glance of its Fire, as Light doth from fire: and in this Glance of its own Fire, the Eternal Image (which is in the wisdom of God) was seen and conceived by the will of the Heart of God in the second Principle: that is, by the word Fiat of the second Principle, in the Love and Power of the Holy Trinity, whence the Holy Ghost proceedeth.  
8. And thus the soul was a whole similitude and Image of the Holy Trinity: here we must take the soul for the Centre of Nature, and its fiery Life for the first Principle: but the sprout, or the Image of the soul, which is a similitude of God, buddeth forth from the soul, as a flower from the Earth, and is comprised by the Holy Ghost; for it is his Mansion.  
9 Now if the soul put its Imagination out from itself, (we mean out from its 
Or property.  source of fire) into the Light of God, than it receiveth the Light, as the Moon doth the glance of the Sun: and so its Image is in the Majesty of God, and the soul, in the Light of God, and its fiery Property is changed into meekness and fervent Love, and then it is known to be the child of God.  
10. But seeing the soul is Essential, and its own substance a Desire; it is plain that it consists in two Fiats, one of them is its corporeal propriety, and the other is the second Principle, proceeding from God's will which is in the soul, in which God desireth to have 
The soul.  it his Image and similitude.  
11. To which End Gods desiring, is as a Fiat in the Centre of the soul, and continually draweth the will of the soul towards the Heart of God: for the 
Lust, pleasure, will, or desire.  Longing of God would have the soul: and on the contrary the Centre in the power of the Fire would have it.  
12. For, the life of the soul hath its original in the Fire, and that makes the striving for the Image of the soul: and which of these two Forms whether it be the Fire, or meekness of Love that overcommeth, that will be the quality of the soul, and as the quality of the will of the soul is: such an Image will the soul have.  
13. And we must know, that if the will of the soul change itself, than its Form will be also changed: for if the 
Quality, or property.  source of the soul be fiery, than it hath also a fiery Image.  
14. But if the soul turn its Imagination into the Centre, into the strong 
Or harshness.  Astringency and bitterness, than its fair Image is also captivated in the dark astrengency; and infected with the Astringent wrath.  
15. And then this wrath is a Turba, which possesseth the Image, and destroyeth the similitude of God: for in God there is Love, Light, and meekness: but in this Image there is Darkness, astringency and bitterness, and the Essential 
Quality, or property.  source is fire, proceeding from the Essences of wrath; and then this Image belongeth not to the Kingdom of God, so long as it continueth in this 
Quality, condition, or property.  source and form in the Darkness.  
16. Fire is a further similitude of the soul: the soul is an Essential Fire, and the flash of the Fire is the Life of it: The soul resembleth a Globe, or an Eye of Fire.  
17. The burning Fire in the source signifieth the first Principle, and the Life, yet the Fire is not the Life: but the Spirit of the source which ariseth from the Fire, and goeth forth from the firelike Air, that is the true Spirit of the source of the Life of the Fire, which continually bloweth the fire up again, and maketh it burn.  
18. Now the fire shineth, and giveth Light out of the source, and dwelleth in the source where it shineth: and the source comprehendeth not the Light, and this signifieth the second Principle, wherein God dwelleth.  
19 For we know that the 
Or Virtue.  Power is in the Light, and not in the Fire, the fire only giveth Essences to the Light, and the Life, or the Light produceth meekness and substantiality, viz. water.  
20. Now we understand, that there is a 
Or amiable, Loving.  meek Life in the Light, without 
Or pain.  source, and yet itself is an insensible 
Or pain.  source, it is nothing but a Longing, or desire of Love.  
21. Which Source we account a Tincture, in which the budding and blossoming hath its Original, yet the Fire is the cause of it, and the meekness is a cause of the substantiality: for the Desire of Love in the Light attracteth it, and keepeth it, so that it becometh a substance, but the Desire of Fire consumeth the substantiality.  
22. Also we must conceive that, (as the soul is purely and alone in the Centre) it is an Essential Fire in the Eye of Eternity, and yet that Eye desireth a figure and Image of the wisdom of God.  
23. And the Image is in its desire, in its Imagination, for the 
Verbum fiat.  word Fiat hath comprehended it, that it might be a similitude of the Eternal wisdom of God, wherein he dwelleth, and wherein he may manifest himself by his Spirit, and what ever hath been in his Eternal Counsel.  
24. Thus the Majesty of God flameth in the Image, in the Essential Fire, if the Essential Fire putteth its desire into the Majesty, but if not, than the Image is 
Void, or empty.  raw and naked without God, and the Tincture is false.  
25. For the Image is in the Tincture, and hath its original in the Tincture, in the Light, not in the source of the Fire: and as the Heart or word of God hath its Original in the Light of the Majesty, in the Eternal Tincture of the fire of the Father, so hath the Image of the soul,  
26. Indeed the Image dwelleth in the fire of the soul, as Light dwelleth in the Fire, but it hath another Principle, as the Light is such a source as is different from Fire.  
27. And so the true Image of God dwelleth in the Light of the Fire of the soul; which Light the fiery soul must create in the fountain of the Love of God, in the Majesty, by putting and yielding its Imagination into it.  
28. And if the soul do not so, but putteth its Imagination into itself, into its wrathful form of the source of the fire, and not into the fountain of Love, into the Light of God, than its own source of 
sternness, sharpness, or eagerness.  fourcnesse, astringency, and bitterness riseth up: and the Image of God becometh a Turba, and swalloweth up the similitude of God in the wrath.  
29. And then the Astringent Fiat in the fiery Essence of the soul, figureth for the soul an Image, of the Imagination that is in its will: whatsoever the Essential fire of the soul desireth, that will be figured in the soul; viz. Earthly Figures: that which the will of the Heart casteth itself into, that Image the Fiat of the soul will make: that is, as fare as the third Principle, and the Spirit of the Stars and Elements hath power.  
30. So that if the will of the soul do cast itself into the Kingdom of this world, than the outward Kingdom hath power to bring its Imagination into the inward Principle, and if the inward Fiat perceive that in the fire of the soul, than it becometh pregnant with it, and keepeth it.  
31. And then the soul hath the Image of a Beast in the third Principle, and that cannot be destroyed for ever, except the will of the soul return again out of the earthly Lust, and pierce into the Love of God again, and then it getteth the Image of God again: which may be done only in this life, while the soul is Essentially in its 
Ground, or soil, or bed of Earth.  Ether, in the growing of its Tree: but after this Life it cannot be done.  
32. Thus you may understand what the soul, Spirit, Image, and Turba are the soul dwelleth in itself, and is an Essential Fire, and its Image standeth in itself, in the Imagination in the Light of the soul, if it cleave to God, if not, than it is in Anxiety in the wrath of darkness, and is an 
Vizard, or Monster.  abominable Image, or an Image of the Devil.  
33. The Turba of the soul which destroyeth the Divine Image, is the Essential wrathfulness, and it is caused by the Imagination, or false Love, and 
Or Imaging.  Representation: and therefore all lieth in the Imagination, the Image consisteth in that which we suffer to come into our Desire.  
34. It is very necessary for us to strive continually against the Earthly Reason of flesh and blood; and to yield the Spirit of our wills into the mercy and Love of God, and always cast ourselves into the will of God, and not count Earthly 
Or profit.  goods and pleasure our treasure, setting our desire upon it: which will destroy the Image: for it is a Turba of the Image of God; and bringeth Earthly properties into the Image.  
35. 
Or to conclude.  To sum up all: Christ said, where your treasure is there will your Heart be also, according to which God will judge the secrets of Mankind, and sever the clean from the unclean; and give that which is false to the Turba of the Fire to be devoured, and bring the Holy thing (which is entered into God) into his Kingdom. AMEN.   

THE CLAVIS, OR KEY. OR, An Exposition of some principal Matters, and words in the writings of JACOB BEHMEN.  
Very useful for the better apprehending, and understanding of this Book.  
Written in the German Language, in March, and April, ANNO. 1624.  
BY JACOB BEHMEN. Also called, Teutonicus Philosophus.  
Printed in the year. 1647.   

THE PREFACE TO THE READER Of these writings.  
1. IT is written: the Natural man 
a Understandeth, or receiveth not.  perceiveth not the things of the Spirit, nor the Mystery of the Kingdom of God, they foolishness unto him, neither can be know them: therefore I admonish and exhort the Christian Lover of Mysteries, if he will study these High writings, and read, search, and understand them, that he do not read them outwardly only, with sharp speculation and meditation: for in so doing, he shall remain in the outward Imaginary Ground only, and obtain no more than a 
b Or feigned shadow of them.  counterfeited colour of them.  
2. For a man's own Reason without the Light of God, cannot come into the Ground [of them,] it is impossible; let his wit be never so high and subtle, it apprehendeth but as it were the shadow of it in a Glass.  
3. For, Christ saith, without me you can do nothing: and he is the Light of the world: and the Life of men.  
4. Now if any would search the Divine Ground, that is, the Divine 
c Or manifestation.  Revelation; he must first consider with himself, for what end he desireth to know sucb things; whether he desireth to practise that which he might obtain; and bestow it to the glory of God, and the welfare of his neighbour: also whether he desireth to die to Earthliness, and to his own will; and to live in that which he seeketh and desireth, and to be one Spirit with it.  
5. If he have not a purpose, that if God should reveal himself and his mysteries to him; he would be one Spirit, and have one will with him, and wholly resign and yield himself up to him; that God's Spirit might do what he pleaseth, with him and by him, and that God might be his knowledge, will, and 
d Or working.  deed: he is not yet fit for such knowledge and understanding.  
6. For, there are many that seek Mysteries and hidden knowledge, merely that they might be respected, and highly esteemed the world; and for their own gain and profit: but they attain not this ground, where the Spirit searcheth all things, even the deep things of God: as it is written.  
7. It must be a totally resigned and yielded will, in which God himself searcheth and worketh, and which continually pierceth into God, in yielding and resigned Humility, seeking nothing but his Eternal Native Country, and to do his neighbour service with it: and then it may be attained: and he must begin with effectual Repentance and amendment, and with prayer that his understanding might be opened from within; for, than the inward will bring itself into the outward.  
8. But when he readeth such writings and yet cannot understand them, he must not presently throw them away, and think it is impossible to understand them: no, but he must turn his mind to God, beseeching him for Grace and understanding, and read again, and then he shall see more and more in them, till at length he be drawn by the Power of God into the very depth itself, and so come into the supernatural and super-sensuall ground, viz. into the Eternal unity of God; where he shall hear unspeakable and effectual words of God which shall bring him back and outward again (by the Divine Effluence) to the very grossest and meanest matter of the Earth, and then back and inwards to God again: then the Spirit of God searcheth all things with him, and by him, and so he is rightly taught and driven by God.  
9 But since the Lovers desire a Clavis, or Key of my writings, I am ready and willing to pleasure them in it, and will set down a short Description of the Ground of those strange words, some of which are taken from Nature and 
e Ex sensu.  sense; and some are the words of strange 
f Artists, or Mystical Authors.  Mistress; which I have tried according to sense, and found them good and fit.  
10. Reason will stumble, when it seethe Heathenish terms, and words used in the Explanation of Natural things, supposing we should use none but Scripture phrase (or words borrowed from the Bible:) but such words will not always ply and square themselves to the fundamental exposition of the Properties of Nature, neither can a man express the ground with them: Also the wise Heathen, and Jews have hidden the deep ground of Nature under such words, as having well understood that the knowledge of Nature is not for every one, but it belongeth to those only, whom God 
g Naturally inclined to it.  by Nature hath chosen for it.  
11. But none need stumble at it: for, when God revealeth his Mysteries to any man; he then also bringeth him into a Mind and faculty how to express them; as God knoweth to be most necessary and profitable in every 
h Or Seculum.  Age, for the setting of the confused Tongues, and Opinions upon the true ground again; Men must not think that it cometh by chance, and is done by humane Reason.  
12. The 
i Or manifestations.  Revelations of Divine things are opened by the Inward ground of the Spiritual world, and brought into visible forms; just as the Creator will manifest them.  
13. I will write but a short description of the Divine 
k Or Revelation.  Manifestation, yet as much as I can comprehend in brief, and expound the strange words for the better understanding of our Books; and set down here the sum of those writings, or a Moddell, or Epitome of them, for the consideration and help of Beginners: The further Exposition of 
l The Divine Manifestation, or Revelation.  it is to be found in the other Books.  
JACOB BEHMEN.   

THE CLAVIS, OR KEY. OR, An Exposition of some principal Words, and Matters. How God is to be considered, without Nature, and Creature.  
14. MOSES saith: the Lord our God is but one only God. In another place is said; of him, through him, and in him are all things: in another, am not I he that filleth all things? And in another: through his Word are all things made, that are made: therefore we may say that he is the Original of all things. He is the Eternal unmeasurable unity.  
15. For example: when I think what would be in the place of this world, if the four Elements and the starry Firmament, and also Nature itself should perish and cease to be; so that no Nature or Creature were to be found any more: I find there would remain this Eternal Unity from which Nature and Creature have received their Original.  
16. So likewise, when I think with myself what is many hundred thousand miles above the starry Firmament: Or what is in that place where no Creature is. I find the Eternal unchangeable unity is there; which is that only good, which hath nothing either before or after it, that can add any thing to it, or take any thing away from it, or from which this unity could have its Original: The is neither ground, time, nor place, but there is the only Eternal God: or that only Good, which a man cannot express.  

A further Consideration, How this one God is .  
17. The Holy Scripture showeth us that this only God is 
a Or Triune.  threefold: viz. one only threefold Essence, having three manner of workings, and yet is but one only Essence: as may be seen in the outflowne Power and virtue which is in all things, if any do but observe it: but it is especially represented to us in Fire, Light, and Air: which are three several 
b subsistent Forms.  sorts of workings, and yet but in one only ground and substance.  
18. And as we see that Fire Light and Aire arise from a Candle, (though the Candle be none of the three but a cause of them) so likewise the Eternal unity is the cause and ground of the Eternal Trinity, 


1. Father.  
2. Son.  
3. Holy Ghost.    which manifesteth itself from the unity, and bringeth forth itself in first Desire or will, Secondly, pleasure or Delight, Thirdly, proceeding or outgoing.  
19 The Desire or will is the Father; that is, the stirring, or manifestation of the unity, whereby the unity willeth or desireth itself.  
20. The Pleasure or Delight is the Son; and is, that which the will willeth and desireth, viz. his Love and pleasure, as may be seen, at the Baptism of our Lord Jesus Christ, when the Father witnessed, saying: This is my 
c Or Love.  beloved Son in whom I 
d Have pleasure.  am well pleased hear ye him.  
21. The Delight is the 
e Or impressure of the will.  compressure in the will, whereby the will in the unity bringeth itself into a place and working, wherewith the; will willeth and worketh: and it is the 
f Or perception.  feelingness and virtue of the will.  
22. The will is the Father; that is, the stirring desire: and the Delight is the Son, that is, the virtue and the working in the will, with which the will worketh: and the Holy Ghost is the proceeding will through the Delight of the virtue; that is, a Life of the will, and of the virtue and delight.  
23. Thus there are three sorts of workings in the Eternal Unity, viz. the unity is the will and desire of itself; the Delight is the working substance of the will, and an Eternal joy of feelingness in the will; and the Holy Ghost is the proceeding of the Power: the similitude of which may be seen be seen in a 
g Or herb.  Plant.  
24. The 
h Or Loadstone.  Magnet; viz. the Essential Desire of Nature, (that is, the will of the Desire of Nature) 
i Or formeth.  compresseth itself into an Ens, or substance, to become a Plant, and in this compression of the Desire becometh feeling, that is, working, and in that working the Power and virtue ariseth, wherein the Magnetical Desire of Nature (viz. the outflowne will of God) worketh in a Natural way.  
25. In this working feelingness, the Magnetical desiring will is elevated and made joyful, and goeth forth from the working Power and virtue, and hence cometh the growing and smell of the 
i Or formeth.  Plant: and thus we see a representation of the Trinity of God in all 
k Vegetables, and animate things.  growing and living things.  
26. If there were not such a desiring feelingness, and outgoing, working of the Trinity in the Eternal unity, the unity were but an Eternal stillness; a Nothing; and there would be no Nature, nor any Colour shape or figure: likewise there would be nothing in this world, without this threefold working, no, there could be no world at all.   

Of the Eternal word of God.  
27. The Holy Scripture saith: God hath made all things by his Eternal word; also it saith: That word is God, John 1. which we understand thus.  
28. The word is nothing else but the 
l Or out-speaking.  out-breathing will, from the Power and virtue: a various dividing of the Power into a multitude of Powers; a distributing and outflowing of the unity, whence knowledge ariseth.  
29. For in one only Substance, wherein there is no variation, or Division; but is only one, there can be no knowledge; and if there were knowledge, it could know but one thing, viz. itself: but if it part itself, than the dividing will goeth into multitude and variety, and each parting worketh in itself.  
30. Yet because Unity cannot be divided and parted asunder, therefore the separating consisteth and remaineth in the outh-breathing will in the unity; and the separation of the breathing giveth the different variety: whereby the Eternal 
m Father.  will, together with the 
n Son.  Delight and 
o Holy Ghost.  proceeding, entereth into the 
p Or Science.  knowledge, or understanding of infinite Forms, viz. into an Eternal perceptible working sensual 
p Or Science.  knowledge of the Powers: where always in the Division of the will in the separation, one sense or form of the will seethe, feeleth, tasteth, smelleth, and heareth the other; and yet it is but one sensual working; viz. the great joyous band of Love, and the most pleasant only Eternal 
q Essence, or substance.  Being.   

Of the Holy Name JEHOVA.  
31. The Ancient Rabins among the Jews have partly understood it: for they have said, that this Name is the Highest, and most Holy Name of God; 
r Or Jehova is the sensual Name of the working Deity.  by wh●ch they understand the working Deity in Sense: and it is true, for, in this working sense, lieth the true life of all things in time and Eternity, in the ground and Abyss; and it is God himself; viz. the Divine working perceivingness, feelingness, 
s Finding, Knowledge.  Invention, Science, and Love; that is, the true understanding in the working unity, from which the five senses of the true Life do spring.  
32. Each Letter in this Name intimateth to us, a peculiar virtue and working: that is, a 
t Difference, or distinction.  Form in the working Power.  
J. 33. For I. is the Effluence of the Eternal indivisible Unity; or, the sweet gracefulness of the ground of the Divine 
u I, Ihood, self, or selfness.  somethingness.  
E. 34. E is a threefold I: where the Trinity shutteth itself up in the Unity: for the I goeth into E and joineth IE, which is an out-breathing of the Unity in itself.  
H. 35. H is the word, or 
x Or speaking.  breathing of the Trinity of God.  
O. 36. O is the Circumference, or, the Son of God, through which the IE, and the H or breathing, outspeaketh: from the compressed Delight of the Power and virtue.  
V 37. V is the joyful Effluence from the 
y Or speaking.  breathing; that is; the proceeding Spirit of God.  
A. 38. A is that which is proceeded from the power and virtue, viz. the wisdom; a Subject of the Trinity; wherein the Trinity worketh, and wherein the Trinity is also manifest.  
39 This Name is nothing else but an out-speaking, or expression of the Threefold working of the Holy Trinity in the unity of God: Read further of this in the Exposition of the Table of the three Principles of the Divine Manifestation.   

Of the Divine Wisdom.  
40. The Holy Scripture saith; the wisdom is the breathing of the Divine Power; a ray and breath of the Almighty; also it saith: God hath made all things by his wisdom; which we understand as followeth.  
41. The Wisdom is the outflowen word of the Divine Power, virtue, Knowledge and holiness: a Subject and Resemblance of the infinite and unsearchable Unity: a Substance wherein the Holy Ghost worketh, formeth, and modeleth; I mean, he formeth, and modeleth the Divine understanding in the Wisdom: for the Wisdom is the passive, and the Spirit of God is the Active, or Life in her, as the soul in the Body.  
42. The wisdom is the Great Mystery of the Divine Nature, for in her the Powers, Colours and virtues are made manifest, in her is the variation of the power and virtue: viz. the understanding: she is the Divine understanding: that is the Divine 
z Or Contemplation.  vision, wherein the Unity is manifest.  
43. She is the true Divine Chaos, wherein all things lie; viz. a Divine Imagination, in which the 
a Forms, Or Images.  Ideas of Angels and souls have been seen from Eternity, in a Divine Type and resemblance; yet not then as Creatures, but in a resemblance, as when a man beholdeth his face in a Glass: therefore the Angelical and humane Idea did flow forth from the wisdom, and was form into an Image, as Moses saith, God created Man in his Image: that is, he created the body, and breathed into it the breath of the Divine Effluence, of Divine Knowledge, from all the Three Principles of the Divine Manifestation.   

Of the 
b Or Great Mystery.  Mysterium Magnum.  
44. The Mysterium Magnum is a subject of the wisdom, where the breathing word, or the working willing Power of the Divine understanding noweth forth through the wisdom: wherein also the unity of God together floweth out, to its manifestation.  
45. For in the Mysterium Magnum the Eternal Nature ariseth; and two 
c Essences, or Being's.  substances and wills are always understood to be in the Mysterium Magnum: the first ᶜ substance is the unity of God, that is, the Divine Power and virtue, the outflowing wisdom.  
46. The second substance is the separable will, which ariseth through the breathing and outspeaking word; which will, hath not its ground in the unity, but in the Mobility of the Effluence, and out-breathing, which bringeth itself into one will, and into a Desire to Nature: viz. into the Properties as fare as Fire and Light: in the Fire the Natural Life is understood, and in the Light; the Holy Life, that is; a manifestation of the unity, whereby the unity becometh a Love Fire, or Light.  
47. And in this place or working; God calleth himself a loving merciful God, according to the sharpened fiery burning Love of the unity: and an Angry ᵈ Jealous God, 
Or zealous.  according to the fiery ground, according to the Eternal Nature.  
48. The Mysterium Magnum is that Chaos, out of which, Light and Darkness; that is; the foundation of Heaven and Hell, is flown from Eternity, and made manifest: for, that foundation which we now call Hell, (being a Principle of itself) is the ground and cause of the Fire in the Eternal Nature; which fire, in God is only a burning Love: and where God is not manifested in a thing, according to the unity: there is an Anguishing painful burning fire.  
49. This burning Fire is but a manifestation of the Life, and of the Divine Love: by which the Divine Love, (viz. the unity) 
e Or over inflameth.  kindleth up, and sharpeneth itself; for the fiery working, of the Power of God.  
50. This ground is called Mysterium Magnum, or a Chaos, because, good and evil ariseth out of it: viz. Light and Darkness, Life and Death, Joy and grief, Salvation and Damnation.  
51. For it is the ground of souls and Angels, and of all Eternal Creatures, as well evil as good; it is a ground of Heaven and Hell, also of the visible world, and all that is therein: therein have lain all thing in one only ground: as an Image lieth hid in a piece of wood before the Artificer doth carve it out and fashion it.  
52. Yet we cannot say, that the spiritual world hath had any beginning, but hath been manifested from Eternity out of that Chaos: for, the Light hath shone from Eternity in the Darkness, and the Darkness hath not comprehended it; as Day and Night are in one another; and are two though in one.  
53. I must write distinctly, as if it had had a beginning for the better consideration and apprehension; of the Divine ground of the Divine Manifestation: and the better to distinguish Nature from the 
f Or Divinity.  Deity, also for the better understanding, from whence evil and good are come; and what the 
g Or Essence of all Essences is.  Being of all Being's is.   

Of the 
h Centrum.  Centre of the Eternal Nature.  
54. By the word 
h Centrum.  Centre, we understand the first beginning to Nature, viz. the most Inward ground, wherein, the 
i Or own arisen.  self raised will bringeth itself, by a reception, into 
k Ihood, or Inesse, or owne-nesse.  somethingness: viz. into a Natural working; for Nature is but a Tool and Instrument of God, which Gods Power and virtue worketh with; and yet it hath its own 
l Or Mobility.  Motion, from the outflowne will of God: thus the Centre is the Point or ground of the own receivingness to somethingness: from whence something cometh to be, and from thence the seven Properties proceed.   

Of the Eternal Nature, and its seven Properties.  
55. Nature is nothing but the Properties of the receivingness of the own arisen Desire: which Desire ariseth in the 
m Or separation.  variation of the Breathing Word, (that is, of the Breathing Power and virtue) wherein the Properties bring themselves into substance: and this substance is called a Natural substance, and is not God himself.  
56. For, though God dwelleth 
n Or throughly inhabiteth, or Totaliter.  through and through Nature, yet Nature comprehendeth him but so fare, as the unity of God yieldeth itself into, and communicateth itself with a Natural Substance, and maketh itself substantial, viz. a substance of Light; which worketh by itself in Nature, and pierceth and penetrateth Nature: or else the unity of God is incomprehensible to Nature, that is, to the desirous receivingness.  
57 Nature 
o Or consisteth.  ariseth in the outflowne word of the Divine perception and knowledge: and it is a continual framing and forming of Scienees and perception: whatsoever the Word worketh by the Wisdom, that nature frameth and formeth into Properties: Nature is like a Carpenter, who buildeth a House which the mind figured and contrived before in itself; so it is here also to be understood.  
58. Whatsoever the Eternal mind 
p Or moddelleth.  figureth in the Eternal wisdom of God in the Divine Power; and bringeth into an Idea, that, Nature frameth into a Property.  
59 Nature in its first ground consisteth in seven Properties: and these seven divide themselves into infinite.  
The first Property. 60. The first Property is the Desire which causeth and maketh 
q Or Astringency.  harshness, sharpness, hardness, cold, and substance.  
The second Property. 61. The second Property is the stirring, or Attraction of the Desire it maketh 
r Or pricking.  stinging, breaking, and dividing of the hardness: it cutteth asunder the attracted desire, and bringeth it into multiplicity and variety; It is a ground of the bitter pain, and also the true Root of Life: it is the 
s Faber, or Smith.  Vulcan that striketh fire.  
The third Property. 62. The third Property is the perceivingness and feelingness in the breaking of the harsh hardness: and it is the ground of Anguish, and of the Natural will; wherein the Eternal will desireth to be manifested; that is, it will be a Fire or Light (viz. a flash, or shining,) wherein the Powers, colours and virtues of the wisdom, may appear: in these three first Properties consisteth the Foundation of Anger, and of Hell, and of all that is 
t Grim, fierce, cruel, odious, or evil.  wrathful.  
The fourth Property. 63. The fourth Property is the Fire, in which the Unity appeareth, and is seen in the Light, that is in a burning Love: and the wrath in the 
u Operation, or property.  Essence of Fire.  
The fifth Property. 64. The fifth Property is the Light, with its virtue of Love, in, and with which, the Unity worketh in a Natural substance.  
The sixth Property. 65. The sixth Property is the sound voice, or Natural understanding, wherein the five senses work spiritually, that is, in an understanding Natural Life.  
The seventh Property. 66. The seventh Property is the Subject, or the 
x Compass, conclusion, comprising, or continent.  Contence of the other six Properties; in which they work, as the Life doth in the flesh: and this seventh Property is rightly and truly called the Ground or place of Nature, wherein the Properties stand in one only Ground.  

The first SUBSTANCE in the seven Properties.  
67. We must always understand two Substances in the seven Properties: we understand the first, according to the Abyss of these Properties, to be the Divine 
y Essence, or substance.  Being; that is, the Divine will with the outflowing Unity or God, which together floweth forth through Nature, and bringeth itself into receivingness to sharpness, that the Eternal Love may become working and sensible thereby, and that it may have something which is passive, wherein it may manifest itself, and be known, of which also it might be desired and beloved again: viz. the 
z Or painful.  Aching passive Nature, which in the Love is changed into an Eternal Joyfulness: and when the Love in the Fire manifesteth itself in the Light, than it over-flameth Nature, as the Sun a Plant, and the Fire 
a A red hot Iron.  Iron.   

The second SUBSTANCE.  
68 The second Substance is Nature's own Substance, which is 
b painful.  Aching and Passive, and is the Tool and Instrument of the Agent: for where no passiveness is, there is also no desire of Deliverance, or something better; and where there is no desire of something better, there a thing resteth within itself.  
69. And therefore the Eternal unity bringeth itself by its Effluence and separation into Nature, that it may have an object, in which it may manifest itself, and that it may love something, and be again beloved by something; that so there may be a perceiving, or sensible working and will.    

* An Explanation of * the seven Properties of Nature.  

♄. The first Property.  
70. THe first Property a desirousness; like that of a 
c Or Loadstone.  Magnet; viz. the Compression of the will; the will desireth to be something, and yet it hath nothing of which it may make something to itself: and therefore it bringeth itself into a receivingness of itself, and compresseth itself to something: and that something is nothing but a Magnetical Hunger, a harshness, like a hardness, whence even hardness, cold, and substance ariseth.  
71. This compressure or Attraction overshadoweth itself, and maketh itself a Darkness: which is indeed the Ground of the Eternal and temporary Darkness: At the beginning of the world, Salt, stones, and bones, and all such things were produced by this sharpness.   

. The second Property.  
72. The second Property of the Eternal Nature ariseth from the first, and it is the drawing or Motion in the sharpness: for, the Magnet maketh hardness; but the motion breaketh the hardness again, and is a continual strife in itself.  
73. For, that which the Desire compresseth and maketh something, the motion cutteth asunder and divideth, so that it cometh into forms and Images: between these two Properties ariseth the bitter 
d Or pain.  woe: that is, the sting of perceivingness, and feelingness.  
74. For when there is a Motion in the sharpness, than the property is 
e Or painful.  Aching, and this is also the cause of feelingness and pain: for, if there were no sharpness and motion, there would be no feelingness this motion is also a ground of the Air in the visible world, which is manifested by the Fire; as shall be mentioned hereafter.  
75. Thus we understand that the Desire is the ground of somethingness, so that something may come out of Nothing: and thus we may also conceive that the Desire hath been the Beginning of this world, by which God hath brought all things into substance and being: for the Desire is that by which God said 
f Or Fiat.  Let there be. The Desire is that Be it, which hath made something, where nothing was, but only a Spirit: it hath made the Mysterium Magnum (which is spiritual,) visible and substantial, as we may see by the Elements, Stars and other Creatures.  
76. The second Property, (that is the 
g Or stirring.  Motion) was in the beginning of this world the Separator, or Divider in the Powers and virtues, by which the Creator, viz. the will of God brought all things out of the Mysterum Magnum into form: for it is the outflowne movable word, by which the supernatural God made all things and brought them into form, figure, and 
h Or Images.  shape.   

The third Property.  
77. The third Property of the Eternal Nature is the Anguish viz. that 
l Or Velle.  Will which hath brought itself into the receivingness to Nature and somethingness: when the own will standeth in the sharp motion, than it cometh into Anguish, that is, into feelingness: for, without Nature it is not 
k Or feeling.  feelable, but in the movable sharpness it becometh feeling.  
78. And this feelingness is the cause of the Fire, and also of the mind and Senses: for the own Natural will is made volatile by it, and seeketh Rest: and thus the separation of the will goeth out from itself; and pierceth through the Properties, from whence the taste ariseth, so that one Propertie tasteth and feeleth the other.  
79. It is also the ground and cause of the Senses, in that one property penetrateth into the other, and kindleth the other, so that the will knoweth whence the passiveness cometh: for, if feelingness were not, the will could know nothing of the Properties, for it were merely alone: and thus the Will receiveth Nature into it by feeling the sharp motion in itself.  
80. This motion is in itself like a turning wheel; not that there is such a turning and winding; but it is so in the Properties; for, the Desire attracteth into itself, and the Motion thrusteth forwards out of itself; and so the will being in this anguish, can neither get inwards nor outwards, and yet is drawn both out of itself, and into itself; and so it remaineth in such a 
l form, manner, or condition.  Posture, as will into itself and out of itself, (that is, over itself and under itself;) and yet can go no whither, but is an Anguish: and the true foundation of Hell, and of God's Anger; for this Anguish standeth in the dark sharp Motion.  
81. In the Creation of the world, the Sulphur-Spirit, with the matter of the Sulphurous 
m Or property.  Nature was produced out of this ground: which Sulphur-Spirit is the Natural Life of the earthly and Elementary Creatures.  
82. The wise Heathen have in some measure understood this ground, for they say, that in 
n 🜍  Sulphur, 
o ☿  Mercury, and 
p 🜕  Sal, all things in this world consist: wherein they have not looked upon the Matter only but upon the Spirit, from which such matter proceedeth: for the ground of it consisteth not in Salt, Quicksilver, 
n Spiritual corporality.  and Brimstone, they mean not so, but they mean the Spirit of such Properties, in that every thing indeed consisteth, 
o The word, or speaking.  whatsoever liveth groweth, and hath being in this world, whether it be spiritual, or material. 
p The gross palpable corporality.   
83. For they understand by Salt, the sharp Magnetical desire of Nature, and by Mercury, they mean the Motion, and separation of Nature, by which every thing is 
q Or marked with its own Image, or shape.  figured with its own signature: and by Sulphur they mean the perceiving [sensible] 
r Desiring vegetable l fe.  willing, and growing Life.  
84. For in the Sulphur-Spirit, wherein the fiery Life burneth, the Oil lieth, and the Quintessence lieth in the Oil viz. the fiery Mercury, which is the true Life of Nature; and which is an Effluence from the word of the Divine Power and motion, wherein the ground of Heaven is understood: and in the Quintessence there lieth the Tincture, viz. the paradisical ground, the outflowne word of the Divine Power and virtue, wherein the Properties lie in 
s Temperature, or Harmony.  equality.  
85. Thus, by the third Property of Nature which is the Anguish, we mean the sharpness and painfulness of the fire, viz. the burning and consuming: for when the will is put into such a sharpness, it will always consume the cause of that sharpness; for it always 
t Or throngeth after.  striveth to get to the unity of God again, which is the Rest; and the unity thrusteth itself with its Effluence to this Motion and sharpness: and so there is a continual conjoining for the manifestation of the Divine will: as we always find in these three, (v●z. in Salt, Brimstone and Oil;) an Heavenly in the Earthly: and whosoever doth but truly understand it, and considereth the Spirit, shall find it so.  
86. For the soul of a thing lieth in the sharpness; and the true life of the sensual Nature and property lieth in the Motion; and the powerful Spirit which ariseth from the Tincture, lieth in the Oil of the Sulphur: Thus an Heavenly always lieth hidden in the Earthly: for the invisible 
u Viz. the Light and dark world: God's Love and wrath.  spiritual world came forth with and in the Creation.   

☉ The fourth Property  
87. The fourth Property of the Eternal Nature is the Spiritual Fire, wherein the Light; that is, the unity, is made manifest: for the 
x Shining, or Luster or brightness.  Glance of the fire, ariseth and proceedeth from the outflowne unity, which hath incorporated and united itself with the Natural Desire: and the burning property of fire, viz. the Heat proceedeth from the sharp devouringnesse of the first three Properties, which cometh to be so as followeth.  
88 The Eternal unity (which I also in some of my writings, call the Liberty) is the soft and still tranquillity, being amiable, and as a soft comfortable ease, and it cannot be expressed how soft a tranquillity there is without Nature in the unity of God: But the three Properties (in order) to Nature are sharp, painful, and horrible.  
89. In these three painful Properties the outflowne will consisteth, and is produced by the word or Divine Breathing; and the unity also is therein, therefore the Will longeth Earnestly for the unity, and the unity longeth for the feelingness, viz. for the fiery ground: thus the one longeth to get into the other; and when this Longing is, there is as it were a 
y Scrashing.  cracking noise or flash of Lightning, as when we rub steel and a stone together, or power water into fire; this we speak by way of similitude.  
90. In that Flash the unity feeleth the feelingness, and the will receiveth the soft tranquil unity: and so the unity becomes a shining Glance of Fire, and the fire becometh a burning Love; for it receiveth 
z Or Entity.  the Ens, and power from the soft unity: in this kindling, the darkness of the Magnetical compressure is pierced through with the Light, so that it is no more known or discerned, although it remaineth in itself Eternally in the compressure.  
91. Now two Eternal Principles arise here, viz. the Darkness, harshness, sharpness, and pain dwelling in itself: and the feeling power and virtue of the unity in the Light: upon which the Scripture saith, that God, (that is, the Eternal unity) dwelleth in a Light to which none can 
a Or approach.  come.  
92. For so the Eternal vity of God manifesteth itself through the Spiritual Fire, in the Light: and this Light is called Majesty; and God, (that is the Supernatural unity) is the Power and virtue of it.  
93. For the Spirit of this Fire receiveth Ens [or virtue] to shine, from the unity, or else this fiery 
b Or Spirit.  ground would be but a painful, horrible hunger, and pricking desire: and it is so indeed, when the will breaketh itself off from the unity, and will live, after its own desire, as the Devils have done, and the false soul still doth.  
94. And thus you may here perceive two Principles, the first, is the ground of the burning of the Fire, viz. the sharp moving perceivable painful darkness in itself: and the second is the Light of the Fire, wherein the unity cometh into mobility and Joy: for, the Fire is an object of the great Love of God's unity.  
95. For, so the Eternal Delight becometh perceivable, and this perceiving of the unity is called Love, and is a Burning or Life, in the unity of God: and according to this burning of Love, God calleth himself a merciful loving God: for the unity of God loveth and pierceth through the 
c Akeing.  painful will of the Fire: (which at the beginning, arose in the breathing of the word, or outgoing of the Divine Delight) and changeth it into great Joy.  
96. And in this fiery will of the Eternal Nature standeth the soul of Man, and also the Angels: this is their ground and Centre: therefore, if any soul break itself off from the Light and Love of God, and entereth into its own Natural Desire; then the ground of this darkness and painful 
d Or source.  property will be manifest in it: and this is the hellish Fire, and the Anger of God, when it is made manifest, as may be seen in Lucifer: and whatsoever can be thought to have a Being 
e Or every where.  any where in the Creature, the same is likewise without the Creature every where: for, the Creature is nothing else but an Image and Figure of the separable and various power, and virtue of the universal Being.  
97 Now understand aright what the ground of Fire is, viz. Cold, from the Compressure and heat from the Anguish, and the Motion is the 
f Or striker of fire.  Vulcan: in these three the Fire consisteth; but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire; and yet the whole ground is but the outflowne will.  
98. Therefore in Fire and Light consisteth the Life of all things, (viz. in the will thereof) let them be 
g Or inanimate, or dumb.  insensible, vegetable or rational things, every thing as the Fire hath its ground, either from the Eternal, as the soul, or from the temporary, as astral Elementary things: for the Eternal is one Fire, and the Temporary is an other: as shall be shown hereafter.   

♀ The fift Property.  
99 Now the fift Property is the Fire of Love, or the 
h The Power, and Light-world.  world of Power and Light; which in the darkness dwelleth in itself, and the darkness comprehendeth it not, as it is written john 1 chap. The Light shineth in the darkness, and the darkness comprehendeth it not: also, the word is in the Light, and in the word is the true understanding Life of Man, viz. the true Spirit.  
100 But this Fire is the true soul of Man, viz. the true Spirit which God breathed into Man for a creaturely Life.  
101 You must understand, in the spiritual fire of the will the true desirous soul out of the Eternal ground; and in the Power and virtue of the Light, the true understanding Spirit, in which the unity of God dwelleth and is manifest: as our Lord Christ saith, the Kingdom of God is within you; and Paul saith; Ye are the Temple of the Holy Ghost, who dwelleth in you; This is the place of the Divine inhabiting, and Revelation.  
102. Also the soul cometh to be damned thus, when the fiery will breaketh itself off from the Love and unity of God, and entereth into its own Natural Propriety, that is, into its evil properties: this aught further to be considered.  
103. O Zion, observe this ground, and thou art freed from Babel.  
104. The second Principle (viz. the Angelical world and the Thrones) is meant by the fift Property: for it is the motion of the unity, wherein all the Properties of the fiery Nature burn in Love.  
105 An Example or similitude of this 
i Or thing.  ground, may be seen in a Candle that is Lighted, the Properties lie in one another in the Candle, and none of them is more manifested than another till the Candle be lighted, and then we find, Fire, Oil, Light, Aire and water, from the Air: all the four Elements become manifest in it, which lay hidden before in one only Ground.  
106. And so likewise it must be conceived to be in the Eternal Ground: for the temporary substance is flown forth from the Eternal: therefore they are both of the same quality, but with this difference, that one is Eternal and the other transitory, one Spiritual and the other corporeal.  
107. When the Spiritual Fire and Light shall be kindled, (which hath indeed burned from Eternity [in itself,] then shall also the Mystery of the Divine Power and knowledge be always made manifest therein: for all the Properties of the Eternal Nature become spiritual in the Fire, and yet Nature remaineth as it is, inwardly in itself; and the going forth of the will becometh Spiritual.  
108. For, in the 
k sissing or noise.  crack or flash of the Fire the dark receivingness is consumed, and in that consuming, the pure bright fire-Spirit, which is pierced through with the Glance of the Light, goeth forth: in which going forth, we find three several Properties.  
109. The first is the going upwards of the fiery will, the second is the going downwards, or sinking, of the watery Spirit, viz. the Meekness; and the third is the going out forwards, of the oily Spirit, in the midst, in the Centre of the fiery Spirit of the will; which oily Spirit, is the Ens of the unity of God; which is become a substance in the desire of Nature: yet all is but Spirit and Power; but so it appears in the figure of the Manifestation, not as if there were any severing or division, but it appears so in the Manifestation.  
110. This threefold manifestation is according to the Trinity; for the Centre wherein it is, is the only God according to his manifestation: the fiery flaming Spirit of Love is that which goeth upwards, and the meekness which proceedeth from the Love is that which goeth downwards, and in the midst there is the Centre [
l Or  of] the circumference, which is the Father, or whole God according to his manifestation.  
111. And as this is to be known in the Divine manifestation, so it is also in the Eternal Nature, according to Nature's property: for Nature is but a 
m Picture, representation, or shadow.  Resemblance of the Deity.  
112. Nature may be further considered thus; the flash of the Original of fire, is a crack, and salnitrous ground, whence Nature goeth forth into infinite divisions, that is, into multitudes or varieties of Powers and virtues; from which the multitude of Angels and Spirits, and their colours and operations proceeded, also the four Elements, in the Beginning of time.  
113. For, the 
n Temperament, or harmony.  temperature of fire and Light is the holy Element, viz. the motion in the Light of the unity; and from this salnitrous ground (we mean spiritual not earthly salnitre) the four Elements proceed, viz. in the 
o Compressure, or impressure, in every place where that word is used following.  compressure of the fiery Mercury, Earth and stones are produced; and in the Quintessence of the fiery Mercury, the fire and Heaven; and in the Motion or going forth, the Air; and in the disruption or rending of the Desire by the fire, the water is produced.  
114. The fiery Mercury is a dry water, that hath brought forth Metals and stones; but the broken or divided Mercury hath brought forth wet water, by the Mortification in the Fire: and the compressure hath brought the gross rawness into the Earth, which is a gross salnitrous Saturnine Mercury.  
115. By the word Mercury, you must understand here in the Spirit, always the outflowne Natural working word of God, which hath been the Separator, Divider, and former of every substance; and by the word Saturn we mean the compressure.  
116. In the fift Property, (that is, in the Light) the Eternal unity is substantial; that is, an holy Spiritual Fire, an holy Light, an holy Air, which is nothing else but Spirit, also an holy water which is the outflowing Love of the unity of God, and an 
p Ternarium Sanctum.  holy Earth which is all-powerfull virtue and working.  
117 This fifth Property is the true spiritual Angelical world of the Divine joy, which is hidden in this visible world.   

♃ The sixth Property.  
118. The sixth Property of the Eternal Nature, is the sound, noise, voice, or understanding: for when the Fire flasheth, all the Properties together sound: the Fire is the mouth of the Essence, the Light is the Spirit, and the sound is the understanding, wherein âll the Properties understand one another.  
119. According to the Manifestation of the holy Trinity, by the effluence of the unity, this sound or voice, is the Divine working word, viz. the understanding in the Eternal Nature, by which the supernatural knowledge manifesteth itself: but according to Nature and Creature, this sound or voice is the knowledge of God, wherein the Natural understanding knoweth God: for the Natural understanding is a platform, Resemblance, and Effluence from the Divine understanding.  
120. The five Senses lie in the Natural understanding, in a Spiritual manner, and in the second Property, (viz. in the motion in the fiery Mercury) they lie in a Natural manner.  
121. The sixth Property giveth understanding, in the voice or sound, viz. in the 
q Articulation.  speaking of the word: and the second property of Nature is the producer, and also the House, Toole, or Instrument of the speech or voice: in the second Property the Power and virtue is painful, but in the sixth Property it is joyful and pleasant, and the difference between the second and sixth Property is in Light and darkness, which are in one another, as fire and Light, there is no more difference between them.   

☽ The seventh Property.  
122. The seventh Property is the substance, that is, the subjectum or house of the other six, in which they all are substantially as the soul in the body: by this we understand especially, as to the Light-world, the Paradise or budding of the working Power.  
123. For every Property, maketh unto itself a Subject, or 
r Or resemblance.  Object by its own Effluence, and in the seventh all the Properties are in a temperature, as in one only Substance: and as they all did proceed from the unity, so they all return again into one ground.  
124. And though rhey work in different kinds and manners, yet here there is but one only substance, whose power and virtue is called Tincture, that is an holy penetrating, growing, or springing Bud.  
125. Not that the seventh Property is the Tincture, but it is the 
s Corpus, aut Substantia.  Body of it: the Power and virtue of the Fire and Light is the Tincture 
t Or with.  in the substantial Body: but the seventh Property is the substance which the Tincture penetrateth and sanctifieth: we mean that it is thus according to the power and virtue of the Divine manifestation: but as it is a Property of Nature, it is the substance of the attracted desire of all properties.  
126. It is especially to be observed, that always, the First and the seventh Property are accounted for one: and the second and sixth: also the third and fift: and the fourth is only the dividing Mark or 
u Or Limit.  bond.  
127. For, according to the manifestation of the Trinity of God there are but three Properties of Nature: the first is the Desire which belongeth to God the Father, yet it is only a Spirit, but in the seventh Property the Desire is substantial.  
128. The second is the Divine power and virtue, and belongeth to God the Son; in the second Number it is only a Spirit, but in the sixth it is the substantial Power and virtue.  
129. The third belongeth to the Holy Ghost, and in the beginning of the third Property it is only a fiery Spirit, but in the fift Property the great Love is manifested therein.  
130. Thus the Effluence of the Divine Manifestation, as to the three Properties in the first Principle before the Light 
x Appearet. , is Natural; but in the second Principle in the Light it is spiritual.  
131. Now these are the seven Properties in one only Ground: and all seven are equally Eternal without beginning, none of them can be accounted the first, second, third, fourth, fift, sixth, or last; for they are equally Eternal without beginning, and have also one Eternal beginning from the unity of God.  
132. We must represent this in a typical way, that it may be understood how the one is borne out of the other, the better to conceive what the Creator is, and what the Life and Substance of this world is.    

Of the third Principle: viz. The visible world, whence that proceeded: and what The Creator is.  
33. THis visible world is sprung from the Spiritual world before mentioned: viz. from the outflowne Divine Power and virtue, and it is a Subject or Object resembling the Spiritual world: the spiritual world is the Inward ground of the visible world; the visible subsisteth in the Spiritual.  
134. The visible world is only an Effluence of the seven Properties, for it proceeded out of the six working Properties, but in the seventh, (that is in Paradise,) it is in Rest: and that is the Eternal Sabbath of Rest, wherein the Divine Power and virtue resteth,  
135. Moses saith; God created Heaven and Earth, and all Creatures, in six Days, and rested on the seventh Day, and also commanded 
y Or to rest on it.  it to be kept for a Rest.  
136. The understanding lieth hidden and secret in those words: could not he have made all his works in one Day? neither can we properly say there was any day before the Sun was, for in the 
z Or depth, or vast firmament above the Moon.  Deep there is but one Day [in all.]  
137. But the understanding lieth hidden in those words, he understandeth by each days working: the Creation, or Manifestation of the seven Properties: for he saith, In the Beginning God created Heaven and Earth.  

The first Day.  
138. In the FIRST Motion; the Magnetical Desire compressed and compacted the fiery and watery Mercury with the other Properties; and then the grossness separated itself from the Spiritual Nature: and the fiery became Metals and stones, and partly Salnitre, that is Earth: and the watery became water: then the fiery Mercury of the working became clean, and Moses calleth it Heaven; and the Scripture saith, God dwelleth in Heaven: for this fiery Mercury is the Power and virtue of the Firmament, viz. an Image and resemblance of the Spiritual world, in which God is manifested.  
139. When this was done, God said, Let there be Light, than the Inward thrust itself forth through the fiery Heaven, from which a shining power and virtue arose in the fiery Mercury, and that was the Light of the outward Nature in the Properties, wherein the 
a Or growing.  vegetable Life consisteth.   

The second Day.  
140. In the SECOND Day's work, God separated the watery and fiery Mercury from one another, and called me fiery the Firmament 


* The * seven Forms of Spirits, mentioned, REVELA. cap. 1.  ♄. ☽. The First. form Harsh Desiring will. 1. Darke-world. a similitude of it is a Candle. ☿. ♃. Second. Bitter or stinging. ♂. ♀. Third. Anguish, till the flash of Fire. ☉. Fourth. Fire 

Dark-fire.  
Light fire.   2. Fire-world a similitude of it is the fire of a Candle. ♀. ♂. Fifth. Light or Love, whence the watet of Eternal Life floweth 3. Light-world a similitude of it is the Light of a Candle. ♃. ☿. Sixt. Noise, sound, or Mercury. ☽. ♄. Seventh. Substance or Nature.   
The First Principle. Dark or Fire of Wrath Light or Fire of Love The second Principle. The Dark-world; hence God the Father is called an Angry, zealous, Jealous God and a Consuming Fire. The Light world; hence God the Son, the word the Heart of God, is called a Loving and Merciful God.  
The third Principle. This world of four Elements, which is produced out of the two Inward Worlds, and is a Glass of them; wherein Light and Darkness, Good and Evil are mixed, it is not Eternal but hath a beginning and an End.  
This Table belongs to the Clavis, at the End of the 132. verse.   of Heaven, which came out of the midst of the waters, viz. of Mercury, whence arose the Male and Female 
Sex.  kind, in the Spirit of the outward world: that is, the Male in the fiery Mercury, and the Female in the watery.  
141. This Separation was made all over in every thing, to the end that the fiery Mercury should desire and long for the watery, and the watery for the fiery; that so there might be a Desire of Love betwixt them in the Light of Nature; from which the Conjunction ariseth: therefore the fiery Mercuy, viz. the outflowne word separated itself according both to the fiery and to the watery nature of the Light, and thence comes both the Male and Female kind in all things both Animals and vegetables.   

The third Day.  
142. In the THIRD Day's work, the fiery and watery Mercury entered again into Conjunction or mixture, and embraced on) another, wherein the Salnitre (viz. the Separator in the Earth-brought forth Grass, Plants, and Trees: and that was the first Generation or production between Male and Female.   

The fourth Day.  
143. In the FOURTH Day's work, the fiery Mercury brought forth its fruit, viz. the fift Essence, an higher power or virtue of Life, than the four Elements: and yet it is in the Elements, of it the Stars are made.  
144. For, as the compression of the Desire brought the Earth into a 
c Or lamp.  Mass, the compression entering into itself; so the fiery Mercury thrust itself outwards by the Compressure, and hath enclosed the place of this world with the 
d Or constellations.  Stars and starry Heaven.   

The fifth Day.  
145. In the FIFT Days work the 
e The Spirit of the world.  Spiritus Mundi, that is, the 
f Anima Macrocosmi.  soul of the great world, opened itself in the fift Essence, (we mean the Life of the fiery and watery Mercury,) therein God created all Beasts, fishes, fowls, and worms, every one from its peculiar property of the divided Mercury.  
146. Here we see how the Eternal Principles have moved themselves according to Evil and Good, as to all the seven Properties, and their Effluence and mixture; for there are evil and good Creatures created, every thing as the Mercury, (that is, the Seperator) hath figured and 
g Or Imaged.  framed himself into an Ens, as may be seen in the evil and good Creatures: And yet every kind of Life hath its Original in the Light of Nature; that is, in the Love of Nature: from which it is that all Creatures in their kind or Property, love one another according to this outflowne Love.   

The sixth Day.  
147. In the sixth Day's work, God created Man; for in the sixth Day the understanding of Life opened itself out of the fiery Mercury, that is, out of the Inward Ground.  
148. God created him in his likeness out of all the three Principles, and made him an Image, and breathed into him the understanding fiery Mercury, according to both the Inward and outward Ground, (that is, according to time and Eternity,) and so he became a living understanding soul: and in this Ground of the soul, the Manifestation of the Divine Holiness did move, (viz. the living outflowing word of God) together with the Eternal knowing Idea, which was known from Eternity in the Divine Wisdom, as a Subject or form of the Divine Imagination.  
149. This 
h Or Image.  Idea becomes 
i Endued, or invested.  clothed with the Substance of the heavenly world, and so it becometh an understanding Spirit and Temple of God; an Image of the Divine 
k Or Contemplation.  vision, which Spirit is given to the soul for a Spouse: as fire and Light are espoused together, so it is here also to be understood.  
150. This Divine Ground budded and pierced through soul and body; and this was the true Paradise in Man, which he lost by sin, when the ground of the dark world with the false Desire got the upper hand and Dominion in him.   

The seventh Day.  
51. In the SEVENTH Day God rested from all his works which he had made, saith Moses: yet God needeth no Rest; for he hath wrought from Eternity, and he is a mere working Power and virtue; therefore the meaning and understanding here lieth hidden in the Word, for Moses saith he hath commanded [us] too Rest on the seventh Day.  
152. The seventh Day was the true Paradise, (understand it spiritually,) that is, the Tincture of the Divine Power and virtue, which is a temperament: this pierced through all the Properties, and wrought in the seventh, that is, in the substance of all the other.  
153. The Tincture pierced through the Earth, and through all Elements, and tinctured All; and then Paradise was on Earth, and in Man: for evil was hidden; as the Night is hidden in the Day, so the 
l Or grim, fierceness.  wrath of Nature as also hidden in the first Principle, till the fall of Man, and then the Divine working, with the Tincture, m fled into their own Principle, viz. into the Inward Ground of the Light-world.  
154. For, the 
l Or retired.  wrath did rise aloft, and got the predominancy, and that is the Curse, (where it is said) God cursed the Earth; for his cursing is to leave off and fly from his working: as when God's Power and virtue in a thing worketh with the Life and Spirit of the thing, and afterwards withdraweth itself with its working; then the thing is cursed, for it worketh in its own will and not in Gods will.    

Of the Spiritus Mundi, and of the four Elements.  
155. We may very well observe and consider the hidden spiritual world by the visible world: for, we see that Fire 
n Or Water.  Light and Aire are continually begotten in the deep of this world, and that there is no Rest or cessation from this begetting, and that it hath been so from the beginning of the world, and yet men can find no cause of it in the outward world, or tell what the ground of it should be: but Reason saith, God hath so created it, and therefore it continueth so: which indeed is true in itself; but Reason knoweth not the Creator which doth thus create without ceasing: that is, the true 
o Distinguisher, or divider.  Archaeus or Seperator, which is an Efluence out of the Invisible world, viz. the outflowne word of God; which I mean and understand by the word fiery Mercury.  
156. For what the invisible world is, in a spiritual working, where Light and darkness are in one another, and yet the one not comprehending the other: that the visible world is, in a substantial working; whatsoever powers and and virtues in the outflowne word, are to be 
p Or conceived.  understood in the Inward Spiritual world, the same we understand also in the visible world, in the Stars and Elements, yet in another Principle of a more holy 
q Kind quality, or condition.  Nature.  
157. The four Elements do flow from the Archaeus of the Inward ground; that is, from the four properties of the Eternal Nature; and were in the beginning of time so outbreathed from the Inward ground, and compressed and form into a working substance and Life: and therefore the outward world is called a Principle, and is a subject of the Inward world, that is, a Tool and Instrument of the Inward 
r Artificer or workman.  Master, which 
r Artificer or workman.  Master is the Word and 
s Or virtue.  power of God.  
158. And, as the Inward Divine world hath in it an 
t Or Intellectual.  understanding Life from the Effluence of the Divine knowledge; whereby the Angels and souls are meant: so likewise the outward world hath a Rational Life in it, consisting in the outflowne powers and virtues of the Inward world; which outward [Rational] Life hath no higher understanding, and can reach no further than that thing wherein it dwelleth, viz. the Stars and four Elements.  
159. The Spiritus Mundi is hidden in the four Elements, as the soul is in the body; and is nothing else but an Effluence and working power proceeding from the Sun and Stars; its dwelling wherein it worketh is spiritual encompassed with the four Elemenrs.  
160. The Spiritual house is first a sharp Magnetical power and virtue, from the Effluence of the Inward world, from the first property of the Eternal Nature: this is the ground of all salt and powerful virtue, also of all forming and substantiality.  
161. Secondly, it is the Effluence of the Inward Motion, which is outflowne from the second 
u Species, kind or property.  form of the Eternal Nature, and consisteth in a fiery Nature, like a dry kind of water source, which is understood to be the ground of all Metal and stones, for they were created of that.  
162. I call it the fiery Mercury in the Spirit of this world, for it is the mover of all things, and the Separator of the Powers and virtues, a former of all shapes, a ground of the outward Life, as to the Motion and sensibility.  
163. The third ground is the perception in the Motion and sharpness; which is a spiritual source of Sulphur, proceeding from the Ground of the painful will in the Inward Ground: hence the Spirit with the five senses ariseth, viz. seeing, hearing, feeling, tasting, and smelling, and is the the true Essential Life, whereby the fire, (that is, the fourth form) is made manifest.  
164. The ancient wise men have called these three properties Sulphur Mercurius and Sal, as to their Materials which were produced thereby in the four Elements, into which this Spirit doth coagulate or make itself Substantial.  
165. The four Elements lie also in this ground, and are nothing different or several from it: they are only the manifestation of this spiritual ground, and are as a dwelling place of the Spirit in which this Spirit worketh.  
166. The Earth is the grossest effluence from this subtle Spirit; after the Earth the water is the second; after the water the Air is the third, and after the Air the Fire is the fourth: all these proceed from one only Ground: viz. from the Spiritus mundi, which hath its root in the Inward world.  
167. But Reason will say; to what End hath the Creator made this manifestation? I answer, there is no other cause, but that the spiritual world might thereby bring itself into a visible form or Image, that the Inward powers and virtues might have a form and Image: now that this might be, the spiritual substance must needs bring itself into a material ground wherein it may so figure and form itself, and there must be such a separation as that this separated being might continually long for  first Ground again, viz. the Inward for the outward, and the outward for the Inward.  
168. So also the four Elements, which are nothing else Inwardly but one only Ground, must one long for the other, and desire one another and seek the inward Ground in one another.  
169. For the Inward Element in them is divided, and the four Elements are but the Properties of that divided Element; and that causeth the great anxiety and desire betwixt them, they will continually [to get] into the first ground again, that is into that one Element, in which they may Rest; of which the Scripture speaketh, saying; Every Creature groaneth with us and earnestly longeth to be delivered from the vanity, which it is subject unto against its will.  
170. In this Anxiety and desire, the Effluence of the Divine power and virtue, by the working of Nature is together also form and brought into figures, to the Eternal Glory and contemplation of Angels and Men, and all Eternal Creatures: as we may see clearly, in all living things, and also in vegetables; how the Divine power and virtue 
x Fashioneth.  imprinteth and formeth itself.  
171. For there is not any thing substantial in this world wherein the Image resemblance and form of the Inward spiritual world doth not stand: whether it be according to the 
y Or grimness.  wrath of the Inward Ground, or according to the good virtue: and yet in the most 
z Or Poisonous.  venomous virtue or quality, in the Inward Ground, many times there lieth the greatest virtue out of the Inward world.  
172. But where there is a dark Life; (that is, a Dark Oil) in a thing; there is little to be expected from it; for it is the foundation of the wrath, viz. a false, bad Poison, to be utterly rejected.  
173. Yet where Life consisteth in 
a Or pain.  venom, and hath a Light or brightness shining in the Oil (viz. in the fift Essence) therein Heaven is manifested in Hell, and a great virtue lieth hidden in it: this is understood by those that are ours.  
174. The whole visible world is a mere spermaticall working Ground; Every 
b Or Substance.  thing hath an Inclination and longing towards another, the uppermost towards the undermost, and the undermost towards the uppermost, for they are separated one from the other; and in this hunger, they embrace one another in the Desire.  
175. As we may know by the Earth, which is so very hungry after the [influence and virtue of the] Stars, and the Spiritus Mundi, (viz. after the Spirit from whence it proceeded in the beginning) that it hath no Rest, for hunger: and this hunger of the Earth consumeth Bodies, that the Spirit may be parted again from the gross Elementary 
c Or Property.  condition, and return into its 
d Separator, Divider or salnitrous virtue.  Archaeus again.  
176. Also we see in this hunger, the Impregnation of the Archaeus (that is, of the Seperator) how the undermost Archaeus of the Earth attracteth the uttermost subtle Archaeus from the Constellations above the Earth: where this compacted ground from the uppermost Archaeus, longeth for its ground again and putteth itself forth towards the uppermost: in which putting forth, the growing of Metals, Plants and Trees, hath its Original.  
177. For, the Archaeus of the Earth becometh thereby exceeding joyful, because it tasteth and feeleth its first ground in itself again: and in this Joy all things 
e Or grow.  spring out of the Earth: yes, therein also the growing of Animals consisteth, viz. in a continual Conjunction of the Heavenly and Earthly, in which the Divine power and virtue also worketh as may be known by the Tincture of the Vegetables in their Inward Ground.  
178. Therefore Man, who is so noble an Image, having his ground in time and Eternity; should well consider himself, and not run headlong in such blindness, seeking his Native Country afar off from himself, when it is within himself, though covered with the grossness of the Elements by their strife.  
179. Now when the strife of the Elements ceaseth, by the Death of the gross body, than the Spiritual Man will be made manifest whether he be borne in and to Light or Darkness; which of these [two] beareth the sway and hath the dominion in him, the Spiritual man hath his being in it Eternally, whether it be in the foundation of God's Anger, or in his Love.  
180. For, the outward visible Man is not now the Image of God, it is nothing but an Image of the Archaeus; that is, a house [or husk] of the Spiritual Man, in which the spiritual Man groweth; as Gold doth in the 
f Or drossy stone or Oar.  gross stone, and a Plant from the wild Earth: as the Scripture saith; as we have a Natural Body, so we have also a Spiritual Body: such as the Natural is such is also the Spiritual.  
181. The outward gross Body of the four Elements shall not inherit the Kingdom of God, but that which is borne out of that one Element, viz. out of the Divine Manifestation and working.  
182. For, this of the Flesh and of the will of man is not it: but that which is wrought by the heavenly Archaeus in this gross Body, unto which this gross [body] is a house Toole and Instrument.  
183. But when the Crust is taken away, than it shall appear wherefore we have here been called Men; and yet some of us have scarce been beasts, may some far worse than Beasts.  
184. For, we should rightly consider what the Spirit of the outward world is, it is a house husk, and Instrument of the Inward Spiritual world which is hidden therein, and worketh through it, and so bringeth itself into figures and Images.  
185. And thus humane Reason is but a 
g Or dwelling.  house of the true understanding of the Divine knowledge: none should trust so much in his Reason and sharp wit, for it is but the Constellation of the outward Stars; and doth rather seduce him then lead him to the unity of God.  
186. Reason must wholly yield itself up to God, that the Inward Archaeus may be revealed, and this shall work and bring forth a true Spiritual understanding ground, uniform with God, in which Gods Spirit will be revealed, and will bring the understanding to God: and then, in this Ground, the Spirit searcheth through all things, even the deep things of 
h Or of the Deity.  God, as St. Paul saith.  
187. I thought good to set this down thus briefly for the Lovers, 
i Of Mysteries.  for their further consideration,   

Now followeth a short explication, or 
k Formula, or Model.  Description of the Divine Manifestation.  
188. God is the Eternal, Immense Incomprehensible unity which manifesteth itself in itself from Eternity in Eternity by the Trinity; and is Father, Son and Holy Ghost, in a threefold working, as is before mentioned.  
189. The first Effluence and manifestation of this Trinity is the Eternal word, or outspeaking of the Divine power and virtue.  
190. The first outspoken Substance from that Power is the Divine wisdom; which is a substance wherein the Power worketh.  
191. Out of the wisdom floweth the Power and virtue of out-breathing, and goeth into separability and forming; and therein the Divine Power is manifest in its virtue.  
102. These separable Powers and virtues bring themselves into receivingness, to their own perceivingness; and out of the perceivingness ariseth own self-will and Desire: this own Will is the Ground of the Eternal Nature, and it bringeth itself, with the Desire into the Properties as fare as Fire.  
193. In the Desire is the Original of Darkness: and in the Fire the Eternal unity is made manifest with the Light, in the fiery Nature.  
194. Out of this fiery Property and the property of the Light, the Angels and souls have their Original; which is a Divine Manifestation.  
195. The Power and virtue of Fire and Light is called Tincture; and the Motion of this virtue is called the holy and Pure Element.  
196. The Darkness becometh substantial in itself: and the Light becometh also substantial in the fiery Desire: these two make two Principles: viz. God's Anger in the Darkness, and God's Love in the Light, each of them worketh in itself, and there is only such a difference between them as between Day and Night, and yet both of them have but one only Ground, and the one is always a cause of the other, and that the other becometh manifest and known in it, as Light from fire.  
197. The visible world is the third Principle, that is, the third Ground and beginning; this is outbreathed out of the Inward Ground, (viz. out of both the first Principles) and brought into the Nature and form of a Creature.  
198. The Inward Eternal working is hidden in the visible world, and it is in every thing and through every thing, yet not to be comprehened by any thing in the things own Power; the outward Powers and virtues are but the passive and the house, in which the Inward do work.  
199. 
l The common Creatures.  All the other worldly Creatures are but the Substance of the outward world; but Man; who is created both out of Time and Eternity, out of the Being of all Being's, and made an Image of the Divine Manifestation.  
200. The Eternal Manifestation of the Divine Light is called the Kingdom of Heaven, and the Habitation of the Holy Angels and Souls.  
201. The fiery Darkness is called Hell, or God's Anger, wherein the Devils dwell, together with the damned souls.  
202. In the place of this world Heaven and Hell are present every where; but according to the Inward Ground.  
203. Inwardly, the Divine working is manifest in God's Children; But in the wicked, the working of the painful darkness.  
204. The place of the Eternal Paradise is hidden in this world, in the Inward Ground: but manifest in the Inward man, in which Gods Power and virtue worketh.  
205. There shall perish of this world only the four Elements together with the Starry Heaven; and the Earthly Creatures; viz. the outward gross Life of all things.  
206. The Inward Power and virtue of every substance remaineth Eternally.   

Another Exposition of 
m The Great Mystery.  the Mysterium Magnum.  
207. God hath manifested the Mysterium Magnum out of the Power and virtue of his word; in which Mysterium Magnum the whole Creation hath lain essentially without forming, in Temperamento; and by which he hath outspoken the Spiritual formings in Separability [or variety]: in which formings, the Sciences of the Powers and virtues in the Desire, (that is, in the Fiat,) have stood: wherein every Science in the Desire to Manifestation, hath brought itself into a Corporeal Substance.  
208. Such a Mysterium Magnum lieth also in Man, (viz. in the Image of God: and is the Essential word of the Power of God, according to Time and Eternity, by which the Living word of God outspeaketh, or expresseth itself either in Love or Anger, or in Fancy; all things as the Mysterium standeth in a movable Desire to Evil or Good: according to that saying: such as the people is, such a God they also have.  
209. For, in whatsoever properties the Mysterium in Man is awakened, such a word also uttereth itself from his powers: as we plainly see that nothing else but vanity is uttered by the wicked.  Praise the Lord all ye his works. Halelujah.  


n SCIENTZ.  OF THE WORD SCIENCE.  
210. THe Word Science is not so taken by me as men understand the word Scientia in the Latin Tongue, for I understand therein even the true Ground according to Sense, which both in the Latin and all other Languages is miss and neglected by Ignorance: for every word in its Impressure forming and Expression, gives the true understanding, of what that thing is that is so called.  
211. You understand by Science some skill or knowledge: in which you say true, but do not fully express the meaning.  
212. Science is the Root to the understanding, as to the 
o Cogitation, consideration, or, Reasoning.  Sensibility: it is the Root to the Centre of the 
p Or forming.  Impressure of Nothing into something: as when the will of the Abyss attracteth itself into itself, to a Centre of the Impressure (viz. to the word) then ariseth the true understanding.  
213. The will is in the Separability of the Science, and there separateth itself out from the Impressed Compaction; and men first of all understand the Essence in that which is separated, in which the Separability impresseth itself into a Substance.  
214. For 
q ESSENTZ.  Essence is a substantial power and virtue, but Science is a moving flitting one, like the Senses; it is indeed the Root of the Senses.  
215. Yet in the understanding, in which it is called Science, it is not the sensing, but a cause of the sensing, in that manner as when the Understanding impresseth itself in the Mind, there must first be a cause which must give the Mind, from which the understanding floweth forth into its Contemplation: Now this Science is the Root to the fiery Mind, and it is in brief the Root of all Spiritual beginnings, it is the true Root of Souls and proceedeth through every Life, for it is the Ground from whence Life cometh.  
216. I could not give it any other better Name, this doth so wholly accord and agree in the sense: for the Science is the cause that the Divine abyssal Will compacteth and impresseth itself into Nature, to the separable [various] intelligible and perceivable Life of understanding and difference: for the Impressure of the Science, (whereby the will attracteth it into itself) the Natural Life ariseth and the word of every Life Originally.  
217. The distinction or separation out of the Fire, is to be understood as followeth. The Eternal Science in the Will of the Father draweth the Will (which is called Father) into itself, and shutteth itself into a Centre of the Divine Generation of the Trinity, and by the Science speaketh itself forth into a word of understanding; and in the speaking is the Separation in the Science: and in every Separation there is the Desire to the Impressure of the 
r Or outspeaking.  Expression, the Impressure is Essential, and is called Divine Essence.  
218. From this essence the word 
r Or outspeaking.  expresseth itself in the second Separation (that is, of Nature) and in that expression, (wherein the Natural will separateth itself in its Centre, into a sensing,) the Separation out of the fiery 
s One Copy hath Essence.  Science is understood; for thence cometh the Soul and all Angelical Spirits.  
219. The third Separation is according to the outward Nature of the expressed form word, wherein the Bestial Science lieth, as may be seen in the Treatise of the Election of Grace, which hath a 
t Acute, or sublime.  sharp understanding, and is one of the Clearest of our Writings.   
FINIS.   

A CATALOGUE OF THE BOOKS WRITTEN, By JACOB BEHMEN.  

1. ANno 1612. He wrote the first Book called Aurora, the Rising of the Sun, and he being accused as Author thereof, this Book was laid up by the Magistrate at Gorlitz, at Court: and command given him that he should henceforth (being a simple Layman) refrain writing of books, which did not belong to his profession and condition. Whereupon he did refrain for seven years, but afterwards being stirred up again by the Holy Spirit of God, and also being encouraged thereto by the entreaty and desires of some people that feared God, he betook himself to his pen again, and proceeded in writing and perfected, with good leisure and deliberation, the rest which follow, viz.  
2. Anno 1619. The second Book. Of the Three Principles, together with an appendix of the Threefold life of Man.  
3. Anno 1620. A Book of the  life of Man.  
4. An Answer to the 40 Questions of the Soul, propounded by Doctor Balthasar Walter, in the first chapter of it is an Exposition of the Turned Eye, or Philosophic Globe, withal an addition concerning the Soul, the Image of the Soul, and the Turba or destroyeresse of the Image.  
5. Three Books. The first, of the Incarnation of Jesus Christ. The second of the Suffering, Death, & Resurrection of Christ. The third of the Tree of Faith.  
6. A Book of Six Points.  
7. A Book of the Heavenly and Earthly Mysterium.  
8. A Book of the Last Times to P.K.  
9 Anno 1621. A Book De Signatura Rerum, or the Signature of all things.  
10. A Consolatory Book of the four Complexions.  
11. An Apology to Balthasar Tilken in two parts.  
12. A consideration upon Esaias Steefells Book.  
13. Anno 1622. A Book of true Repentance.  
14. A Book of true Resignation.  
15. A Book of Regeneration.  
16. Anno 1623. A Book of Predestination and Election of God, at the end of it is written this following Treatise, viz.  
17. A short Compendium of Repentance.  
18. The Mysterium Magnum upon Genesis.  
19 Anno 1624. A Table of the Principles, or a Key of his writings to G. F. and I. H.  
20. A little Book of the Supersensuall Life.  
(21) A little Book of Divine Contemplation.  
22. A Book of the two Testaments of Christ, viz. Baptism and the Supper of the Lord.  
23. A Dialogue between the enlightened and the unenlightned Soul.  
24. An Apology upon the Book of true Repentance, directed against a Pasquil of the principal Minister of Gorlitz, called Gregory Rickter.  
(25) A Book of 177. Theosophick Questions.  
26. An Epitome of the Mysterium Magnum.  
(27.) The Holy Weeks, or the Prayer-book.  
28. A Table of the Divine Manifestation, or an Exposition of the Threefold World to I. S. V S. and A. V F. 

In these two that follow, the date is not set down.    
29. A Book of the Errors of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell.  
30. A Book of The last Judgement. 

Further.    
31. Certain Letters to Divers Persons, written at divers times with certain Key's for some hidden words.  
The Books which the Author finished not, are marked with this sign. ()    

The faults escaped in Printing.  
PReface verse 9 line 4. read * Divine Essence, fol. 2. l. 23. for as r. viz. l. 32. for how r. that, f. 3. l. 8. r. ᵘ transparent. l. 24. r. * Forms. f. 14. l. 27. r. but ᵒ not. f. 15. l. 18. r. the ᵖ Eternity, that q f. 16. l. 29. r. viz. the eye. l. marg. 18. r. viz. Turbae f. 17. l. 43. r. there for then: f. 18. l. 30. for chimney r. furnace, f. 22. l. 9 for ye, r. we. f. 25. l. 11. for where: r. there. f. 27. l. 11. for fire, r. fire. f. 33. l. 22. r. can ᵍ find: l. 24. r. the * ˡ God head: f. 34. l. 17. r. wisdom: for the Element giveth not Divine wit [Reason or understanding;] but, f. 45. marg. l. 19 r. ᵗ appeareth or, f. 70. marg. l. 19 r. doake or hollow. f. 59 marg. l. 1. r. that Spirit, f. 60. marg. l. 3. r. ᶜ workmaster, f. 63. l. 16. r. nothing; that can give it any thing; but, f. 56. l. 31. r. (wherein, f. 68 marg. l. 12. r. forth. f. 69. l. 24. r. Tree, Or as, f. 72. l. 5. unless. f. 80. l. 24. r. ᵃ desire, l. 25. r. ᵇ, l. 26. r. ᶜ, f. 83. l. 25▪ r. which holdeth, f. 89. l. for ˢ, r. 1, f. 90. l. 32. r. and ⁱ bitterness. l. 33. r. ᵏ for ⁱ, l. 35. r. I for ᵏ, l. 40. r. ᵐ for ˡ, l. 41. ⁿ for ᵐ, l. 42. ᵒ for ⁿ, & ᵖ for ᵒ f. 93. l. 16. r. one thing hath swallowed up another, f. 94. marg. l. 10. r. and works, f. 95. l. 1. r. without it, is, f. 99 l. 6. for them, r. then, f. 105. l. 17. r. Gift,) l. 43. r. soul, f. 106. marg. l. 7. r. ᵐ or Chest. l. 39 r. Spirit of, f. 107. l. 3. r. whores wolves, f. 110. l. 21. r. soul, f. 114. l. 3. r. not see them; f. 122. l. 1. r. the life, f. 124. l. 36. r. the ᵃ Calling, f. 127. l. 39 r. this world, f. 130. l. 2. r. of no, l. 20. be no more, f. 143. 1. 25. r. and there is, l. 36. r andt. l. 38. r. ᵘ partiality, f. 146. l. 30 for those r. these▪ f. 147. l. 20. r. to be done, f. 148. l. 7. r. an end, f. 154. l. 39 r. ˡ sourness. Preface to the Clavis, verse 9 marg. r. ex sensu, end shutz, f. 2. l. 20. r. first in, f. 10. l. 1. for put .