\ \ 
 
 ^J?^»' 
 
 ^ 
 
Jacob Behmen's 
 
 , UNFOLDED^ 
 
 IN DIVERS 
 
 CTonuaerations and Demonftrations, 
 
 SHEWING 
 
 The Verity and Utility of the feveral Dodlrines or 
 
 Propofitions contained in the Writings of that Di- 
 vinely Inftruded AUTHOR. 
 
 ALSO, 
 
 The Principal Treatifes of the faid Author Abridged. 
 
 And Ahfwers given to the Remainder of the 177 theofophkk 
 Quefiions, Propounded by the faid JACOB BEHMEN, which were 
 
 left unanfwered by him at the time of his Death. 
 
 As a help towards the better Underlianding the 0/</and New Tefiament, 
 Alfo what Man is with refpedt to Time and Eternity. 
 
 Being an Open Gate to the Greateft Myfteries. 
 
 By EDWARD T ATLOR, 
 
 With a (hort Account of the LIFE oijACOB be HUE N, 
 
 LONDON, Printed for Tho. Salnshitry at the Sign of the Te^^ple, 
 next the Jnmr-TempkCate in Fketftreet. 1691, 
 
> 
 
THE I 
 
 PublifhersPreface' ''' 
 
 TO THE 
 
 READER. 
 
 WE do with all ReffeBs and Cand'tdnefst prefent yowwith the 
 Works of one who was a, true and faithful Labour er in his 
 Day, his Pains hath been befiowed, in watering and culti- 
 vating , what was fown by another Hand, And having 
 impioyed his Time, and Talent well, if entered into his Lord's refi ; enjoying 
 that Veace which mufi necejfarily refult from a faithful Performance of a 
 Trufi given by our great Lord. 
 
 We can give but a very jhort account of the Author^ but hope this Pub' 
 lication may produce a fuUtr , from fome of his Perfonal Acquaintance. 
 As we are informed^ it was one Mr. Edward Taylor an Engltfli Gentle- 
 ntan^ the latter part of his time he lived at Dablin, in much Privacy and 
 'Retirement y where he made this his Work and Bufinefs, He dted at Dub- 
 lin about the tear 1684 His MMufcriPts were preferved Qy the Care of 
 n Friend .^ and brought over hither ^ where they have lain fome time in 
 Private ; But confidering how much we are beholding to our Predecejfors 
 for their great Pains taken to Inform as, their Writings Publijhed being a 
 Tefitmony of their good WiU to Pofterity : And alfo con(idering the Labour 
 taken by this good Man for a Publtck Benefit, we could not m Jufiice to 
 the Author deceafeJ , nor with the refpeB we owe to all Mankind as our 
 Brethren^ fi*ffer fo Good and Profitable a ^Vorky to Perifh under our Cufio- 
 dy, without incurring the guilt of Ingratitude, if not of Inhumanity. We 
 have hereby indeavoured to fet this Light in Publick View , and that it 
 may prove ofufe to dire5i the Qourfe of any, in this dark and dtfmal Paf- 
 fage, towards the Haven of Reft^ is what we earnefily defire and fee k,. 
 He was a Devout Chrijlianf a Sincere Protefiant , living in the Commw 
 
 (a 1.) nion 
 
The Publlfhers Preface to the Reader. 
 
 mon of the church of En^zndy and earne^ he. was. in v'indic4t'ing jhe. 
 "Truths abhorring a hare out fide ForMali:^, which only hath the Name and 
 Vrofejfion^ but wants the Nature^ Life and T'ou er oj Religion. 
 
 He was not for waking Rents and Divifons amongfi Aden , hyfetting 
 tip a newSe^, or having a Feople called after his Name^ thereby to gam 
 Jipplauje, or to make himfelf great. But made it his Bufnefs to Learn 
 and Improve , in the Knowledge and Underfianding of the Divine and 
 Natural Myjteries, 
 
 We are very apt to regret the lofs^ of worthy Infiruments^ fuch as have 
 been raifed up in an Extraordinary Manner , and Eminently ^alified 
 above their Brethren, hoping that if we had enjoyed their good Converfe, 
 we might have greatly benefited and improved thereby : without doubt they 
 have a great Hapfimfs that injoy fuch a Benefit and improve it. 
 
 But we mufl conftder that they are but JHen^ and me indeed hut Jnfiru- 
 orients or Vehicles^ and it is very rare but that the Purity and Excellency of 
 Truth conveyed by them, receives fome Shadow or Soil from the Medium. 
 Iheir chief work hath' been to dire^m to the Fountain of Wfdom^ which 
 is open at all times to all Perfcns, ready to inform all that truly feek Wif- 
 dom- there: And from this Univerfal Fountain every one receives accor^ 
 ding to their Capacities, 
 
 And accordingly it is required ,' that everyone Jhould Communicate or 
 Trophecy accordin^to their proportion of Faith received -^ now Faith is every 
 f articular Man s Evidence, and not another s.: Thus, although one may 
 have a larger Meafure^ or more Myjlerious, yet there is no difljormonyi but 
 ail tends to the Benefit of the whole. And teaching aUJVifdom^ that every 
 one may be prejented perfe6i in Chri(l. 
 
 Although we cannot Comprehend aU Truth , let us remain humble Jin-' 
 cere Searcher s^ and in due time we jhall be rewarded with her Treafures 5 
 'iijhen the Captious, Difdaining, Mocking Spirits, Jball reap their Reward, 
 that is to be perfected in that Principle they have jgiven themfelves up to 
 as Servants, 
 
 The Writings of the Divinely infpired Jacob Behraen, called the Teuto- 
 nick Philofopher^ have been by many received with great Satisfa^ion , and 
 have contributed towards the Extricating their Minds outefthofe Labj^ 
 rinths and Difficulties , wherein Evil PraSiice and Opinions {kept up by 
 Cu/lom) had involved them. 
 
 The greatejf: OhjeBion raifed againfi the faid Writings have been their 
 j^bflrujenefs , and Uncouth Expr colons , making them aim oft impoffible to 
 be underflood ; which now is anfwered and removed ; Here being a Perfon 
 raifed up to bear Tefiimony to their Truth , who by delivering his Senfe in 
 more ufual and familiar words, it is hoped may have rendered them clear. 
 
 In 
 
The Publifhers Preface to the Reader. 
 
 In his Cfinjiderations on the SnhjeB , Matter and Scope ef the TVritings 
 'if Jacob Behmen, He doth (from the Types , Figuret and Sacrifices nnder 
 the Laiv^ from things we are tnojt converfant with through the whole Crea- 
 tion y from Heaven and Earthy and from Man htmfelf) Demonfi rate the 
 Truth of his Doctrine to be well-grounded^ upon the uncontroulahle Aiaxims 
 vf Conffjfed Theology and Phdofphy. 
 
 The 177 Theofiphick .^iefiions which -were propounded by J, Behmen, 
 of which be lived to Anfwer but i^, and part of the i y;/^ the refi of 
 them lying unanfweredy ttU this Good Man being fptrited thereto ^ took up 
 the task, and hath performed it as an able Workman^ Anfwering the Re- 
 vtatnder^ and bath given m [ome Meditations on part of the faid Quejiiom 
 and Anfwer s : ^H treating of the higheji Myfleries^ and yet what we (in 
 Duty) ought to be mofi; converfant about. 
 
 His Extracts of fever al of the Works ef Jacob Behmen were intended for 
 the ufe efthsfe that had not^ er could not procure the faid Writings , and 
 alfo to give a Summary Account of the whole : which may be as an Intro- 
 duciion^ opening the Gates to tts, and promote a further Cemmnnication of 
 thefe great and mofi ujeful Truths, 
 
 The Apoftle Paul preached to the Athenians the Knowledge of that God 
 whom they tgnorantly adored: Even fo thefe Writings ferve or tend to teach 
 t^ by plain Demonjiration what we , like the Athenians, are too Ignorant 
 of. It is written God is one, which certainly is as true as where it is faid j 
 There are three that bear Record in Heaven* 
 
 If is Written ^ Our God is a confuming Fire. And yet faid to he^ Heb.12. 2^. 
 Lights and Love^ and in him is no Darknefs at ally that he ts meek, mer- 
 ciful^ of ever la fling kindnefs, and that fury is not in him. 
 
 It is alfo written., God fwarc hy two Immutable things, in which it Heb. 6. it, 
 was impoflible for God to lye. And becaufe he could Swear bj no greater ^ 
 he Sware by himfelf That Bleffmg he would Blefs Abraham : -And Curfe 
 him that Curfed Abraham, Here are two Principles clearly exprefs'd, and Gen. 12. f. 
 both called Immutable : The one Wrath and FiiTj^and a consuming Fire ^ 
 The other Love, M:eknefs and Light ineffable. 
 
 Had Man ^ood in hit Primitive State totally refigned to theDivme Love^ 
 be had not known the Principle of Wr at h, but it had remained more hidden 
 than the bittetneft nfthe Root is in the mofi pleafant Fruit. But when Man 
 was fallen into thefiate of Evil and Good ^ the Infinite Love ef God defcends 
 in order to rejiore him , and thenfets before him Blejflngs on the one hand, 
 and Curfings on the other. Thefe great Truths are at large treated of and 
 explained , and by them we are Taught what Ufe and Improvement to 
 make thereof. 
 
 How can we teU what God's Mercy is, till we come to know him that 
 
 '(h) ts 
 
The Publifhers Preface to the Reader. 
 
 is Merciful-j Andwhat Chrifi^s Merits are^ till we knowChrifi in us and 
 him Crucified ? For if we content our [elves -with an Hijlcrical Knowledge ^ 
 it is to be feared it will be attended with an Hypocritical Obedience. The 
 Law that all true Cbrijlians ought tofquare their Atltons by , ts the New 
 Commandment \ tlfe they are not known to be Chrifi^s Difciples. 
 
 All thofe worthy Infiruments that have Taught or Writ from the Hyly 
 Aointing^ direUed their Hearers or Readers^ to him that it the true Tea- 
 cheTy that they might receive their Knowledge from the fame Root with 
 ihemfelves, And then unto fuch they wanted no Epfik of Recommendation, 
 they being thetr Efifile written with the Sprit of the Living Gcd, not in 
 Tables of Stone, but in theflejloly Tables of the Heart , known and read of 
 all Men. 
 
 To fuch the Language of the Scriptures comes to he more clear , and can 
 difcern the Correflion, Inftru^ion and Comfort held forth in them, and how 
 they are able to furnijh the Man of God to every good Work. Alfo why 
 there is no Ability in them to furnijh any man elfe^ but as they Convert, and 
 become new Men, 
 
 The great Affair of Man s Hafpinefs defending upon the Converfion of 
 his Will-, for as the firfi Man by turning his Will from God into this World 
 from the Unity and Harmony be at firfl was placed in (and fo was truly 
 Honourable^ into Multiplicity^ Selfhood, Lufl and Enmity : thereby became 
 an abominate to God^s Holinefs^ attra^Hng a Beftial Body , and a Mind 
 darkned. Ignorant and Ef^ranged from God. 
 
 It is real Refgnation that brings a Death upon Self-hood, and that mufi 
 continually he performed^ that the Enmity being mortified^ the refigned WiH 
 may become an Injlrument in God's Hand, to be agitated thereby ; for his 
 Servants we are whom we yield Obedience unto, ; , - . 
 
 Here arifeth tkefirtfe and warfare in Man, The Corrupt Will in Self- 
 hood accounts it folly andmadnefs to fubmit to Death , when the Pleafares 
 and Voluptuoufnefscf this World might be lived in and injoyed. But the re- 
 fignedfees^that as at firfi it precipitated Man from that Happy (late m which 
 he was placed j fo the tendency and end thereof is to fill us with Eternal 
 for row and miferf. Thus it is to become Fools that we may be made VVife^ 
 and Poor that we may be t»ade Rich j as having Nothing, yet pojf effing all 
 things, 
 
 " This is the State which Reafon^s fplendid Schools, 
 ^ Do nominate the Paradife of Fools. 
 
 Whatever fpecious Fretences te Religion m(i,y h made, by any, though very 
 fair and beautiful to fhew, where this corrupt Will in Selfhood is unmorti-- 
 fkd^ and the Path of Refgnation not trod^ that Religion is vain^ deceit- 
 
The Publifhers Preface to the Reader. 
 
 ful and deftruciive, ^s the Prophet Ikhh declared in the Name of the Ifa. ch. i^. 
 Lord 'y For as much as this people draw near me with their Mouth, and '3>'4- 
 with their Lips do honour me, but have removed their Heart far from 
 me, and their fear towards me is taught by the Precepts of Men: There- 
 fore the Wlfdom of their Wifemen fhall perifli, and the Underftanding 
 of their Prudent Men (hall be hid. Our Saviour reciting this place d' Mat. ch. ly. 
 the Prophet faithy But in vain do they Worfbip me, teaching for Do-''^-^9' 
 fbrines ths Commandmenrs of Men. The Wtfdom of this World -which is j ^(,r. cb 
 FooUfmefs "with God, exifiing in the perverted Will of Man, -which hath v. 9/ 
 broken it Jelf ojffrom God, and ^ands upon its o-u^n bottom j by this Wif- 
 dom the World neither can know or worjhip God. The Wijdom of God in 
 his Servants (lands in an humble Refignation of themfelvss to the Divine 
 "Lovct in order to a Regeneration of their Wills ^ which is not effeBed but by 
 faying this opfofite Will in which {lands the Enmty in order to know a new 
 Life generated ; and as long as Truth and Erfor, Light and Darknefs are 
 in this World, fo long muf and will this Warfare he continued 3 happy is he 
 that goes off a Conqueror, for his Garland or Crown it fure to him. And as 
 the World by Wifdom knew not God, fo hath it fared likewife in refpeB to 
 the int^uiries made concerning Nature. From hence it is the Apoftle V9m\ 
 gives a caution, To beware lefi any Man fhould fpoil them through 
 fhilofophy and vain Deceit, after the Tradition of Menj after the Rudi- 
 pjents vf this WoHd^ ana nor after Chrift, 
 
 An empty and vain Philofophy hath been introduced and kept up in the 
 Worlds by Men of corrupt minds eftranged from God ^ and therefore ignorant 
 of Nature : For it is as impoffible truely to know Nature, feparate and 
 removed from God, as it is to know God tn the Wifdom of this World, nr 
 truely to worjhip him, with a Heart removed far from him. 
 
 What hofeswas left after the miferable Fall of Man, when God curfed 
 the Earth for Mans fake, but only the Defcent of God, or the Incarnation 
 hfJefusChrifi, that infpoken Word of Life, in order to a happy Re flora' 
 tion and Renovation ? For as all things were made by this Eternal Word, 
 fo all things are upheld by it : This is the Healer of our Wounds, and Re- 
 pairer of uur Breathes, This Word is declared by MoCes, and by the Apo- 
 file Paul to be near us, even in our Hearts and in our Mouths, that we need t^, ,t 
 not fay, Whojhall afcendinto 'Heaven^ or defend into the Deep to fetch tt ? ^^^. 10, 8. 
 
 This was the Rock in the Wildernefs, This is the Stone of Fire in Eze- i Cor. 10.4.' 
 kiel. The Stone with (even Eyes upon it in Zecharlah. The White Stone 
 with the New Name^ in the Revelation, This is the Salt which we 
 ought fo have in our/elves. This ss the Water and Spirit whereof we muji 
 he Born again. 
 
 '- King Solomon wsts indued with great Wtfdom, and may properly befaid 
 
 ( b z to 
 
The Publifhers Preface to the Readen 
 
 to have been an Eminent Philofcpber ; take bit Defcription of Wtjdlom, anil 
 •where it u to be found. . 
 
 Wifdomch, 7- She is the Breath of the PovJer of God, and n pure ir^jiuence flowing 
 from the Glory ol the Almighty : Therefore can no defiled thing fall into, 
 her. And being but one fhe can do all things : And remaining in her felf 
 fin tnaketh all things new : And in all Ages entring into holy Souhy ^te 
 tnakeththem Friends ef God and Prophets. All good things together came 
 to me with her., and innumerable Riches in her hands. And a greater than 
 So\omot\ faith. Seek ye firft the Kingdom of God, and his Righteouf- 
 nefs, and all thefe things fhall be added to you» 
 
 This Certainly is not only our Duty^ but the great Affair mofi worthy our 
 Enquiry and In duflry. That Work whteh Man alon^ ts capacitated for^ bf 
 reafon of his noble Extra^, and that which is ahm ajuitable reward to 
 render him truely happy. 
 
 It is this Work and WifdoWy that theWritings e/ Jacob Behmen, 4«<i 
 • thefe fellow ingt are converfant about ; laying the Foundation deep, firm and^ 
 folid J and thereupon raijing a regular and nobl* Building, 
 
 Here is defcribed at large our Malady and Remedy, both with refpeSi to^ 
 Time and Eternity j for the Infiru6iion and Teaching of thofe he calls bis 
 Sehool-fellows^ and to the ptrufal of the faid Writings, we recommend the 
 Candid Reader. And (haS conclude with a Tejlimony concerning the Wri^ 
 tings of ]zcoh Eehmen from an Ingenious and Learned Hand,. '' Whatfo' 
 ** ever the thrice great Hermes delivered as Oracles from bis Prophetical 
 " Tripos; orVyihzgoxsn ffake by Authority, or Socrates debated j sr A- 
 ** riftotle affirmed ; yea whatever Divine Plato Prophefied, or Plotinux. 
 *^ proved \ this and aU this ^ or a far higher and profounder Philofophy is 
 " [ I think ) contained in the Teutonicks Writings, And if there he any 
 *^ friendly Medium which can poffibly reconcile thofe Ancient Differences 
 *^ between the Nobler Wtfdom^ which hathfixt her Palace in Holy Writ, 
 ** and herflubborn Handmaid, Natural Reajon^ this happy Marriage of 
 *U he Spirit and the Soult this wonderful confent of Difcords in oneHar- 
 *^ many we owe in great meafure to Teuionicus his Skill* 
 
 *' Only let not the Non or Mifunderffanding of the m»ff rational Reader 
 *^ (^ if not a little fublimed above the Sphere of common Reafon) he im^ 
 " putedas a fault to this Elevated Philofopher, no mire than Uwas to the 
 '* Divine floUneyW hofe higheff Notions many, even of bit own Schj>ol,after 
 *,_' much Study were not able to reach. 
 
 The way to profit in reading thefe Writings is to be foffefi with patience, 
 our Mindsfiandingin finglenefs andfimplicftyj and in this frame of Mind^ 
 tofeek diligentlj, pray earneftly, and to refign up omt WtUs intirely to the 
 
 Cuidanu 
 
The Publifhers Preface to the Reader. 
 
 Guidance aniConduU of the Divine Love, Importunity and Indu^ry of" 
 
 ten prevails to the obtaining the dejlred End, when Sloth and Negligence 
 
 rneeti with Difappointments and Shame. Let us humble our felves under 
 
 thefenfe of our Mtfery, andfubmit to the mortifying our corrupt Wills^ and 
 
 proceed on to Experience a Separation or cleanfmg from all filthinefs of the 
 
 Flefo^ and more feeret defilements of the Spirit^ through the Power and 
 
 Energy rf the Heavenly Fire^ the Divine Life^ the Breath or Word of 
 
 God : That knowing a Death unto Sm, we may alfo know a Life unto 
 
 Righteoufnefs, which in the true Heavenly Procefs being offered up to God 
 
 Of an acctp table Sacrtfice, a permanent, fixed and immortal State may be 
 
 manifefiy where there Jhall be no more going forth for ever. Iftbefe fol-'Rffr.i* ii<i 
 
 lowing Sheets contribute in fame meafure towards the direBing and ajfifting 
 
 of any y efpectally the honeft Indufirious Searcher, it wiU greatly rejoice the 
 
 Perfons concerned ; it being their end and defign in the prefent Publiea^ 
 
 tkm 
 
 Farewel. 
 
 SomCi 
 
Sopie Words ufedhy Jacob Behmen explained near 
 to Im deef Senfe. 
 
 AByfc, is an Infinity peculiar only to each of the Three Prinriples. 
 nifeSi'. " ^ ^'"^ ^' ^'^ ^""^'"^ '' ^'^^ '"^'' fubftance, compaaion or r»a- 
 
 ^S& ." '^ fi ^/i"?^ ^""'^ °^f '^^ ^"=^^" Properties of the Eternal Nature, made 
 of Che tsvo fiiil Forms, and making the Sulphurous Spirit. ' 
 
 TdZ^kTch f,'^^f/^^^^*''^'i^"S^'^ every Will CO make an opening. Three 
 
 ^t^dAoimw^^^^^^^^ ^^^ 5P^"^ °f Chnft, 
 
 ^^X^l'^^'^'^i';:^ ^^^ P' ^""^^ Element, is of or according to the fecond Princi- 
 
 acc^Tnfrn^rh'.rA^^ °^ 6^'*^ Myft^ry, which are 
 
 ParTdife.^ ' but where- ever they generate the holy Element there is 
 
 lrl2'Jr^''°\^'u"K^o""S^ (Good, orbeitEvil) ofathing. 
 
 Jnmc '''u°*'^'?.'^^""^'P^^' and is that in which ftandeth two King- 
 n?rT!i. %. ^^P""^i'i'"^*^i°'"°f^°^' the one holy Element, theca^e 
 firo ^K'?^"'i"'^?"??^'.^^^'^^^^'^«'•' thefe/ere fierce wrach: Accord- 
 M fter ciHethhimfelfa confumins Fire. It is therefore the great 
 
 Exprejfedwordcomvnzeth all Creatures Vifible and Invifible 
 
 f/4r the Eternal fpeaking Word or Creatmg Power proceeding from the Free 
 
 &c. ThepregnjntEcchoofthe found of Eternity, fpealj^ (S Sramre' 
 
 ^^f^r":ti^'^"^*^P^''^^^' captiv'dfo as can only glimmer, not feine forth. 
 Tftr'.lfe!f' ^'' two3^^^/.'s, oneofthe Unity, the otherofthe Mukip^ck;, or 
 hSSX^;;;Ltiy^ the^pMtofGod, andReafon^ ult^otS 
 
 Aftf;eyfj., the Light of theGlorious Son of God. the fecond Principle, according to 
 whica only God is ca led God, for according to the firft, v;?. the Fathers Pr2 
 perty heisnotcaUcdGod, but a confumir^ Fire. ^ ^ne ratners Fro- 
 
 A^^T^ft ^^'"^-^XT^^^^®'" ^''"P^''"^^^- In God, it is the free pregnant will to 
 
 l^If^f^^'^^^^Crcztuve ; without which all had been an E^irnd 
 
 AfSi J^^ ^""^'V^ ^^'." ^^« "^°vi"g w^"ll toGood or Evil. '""^^ 
 
 ed iM> nfS? A ? •°"' ?^ ^^'^ ^'^ V^*'^^^^ ^^ Jnvifiblc Concreates proceed- 
 nJ^ A- A °/f*'efirftPrmciple. ^iie Eternal Nature. ^ ^^ 
 
 0«^-t/«^, the Yifibic, palpable, mortal part ofthis World caU'd the Anger- fire 
 
 Salniter, 
 
Salniter, ^'s tfjat which in the Sulphur is awakened by the heat arifing into a Fbgrat 
 outoftheBrimftony, Watry and Earthy Properties, whereby the Properties 
 are Exphcated. 
 
 Sxth(tn, is meant the Spirit of Error, and not always aCreaturely Devil, but the 
 Property of fuch an Erroneous Spirit. 
 
 Saliiter^ ('call'dj Divine Salitteri reprefented by the Earth, but Hke the pure 
 Heaven ; in it are moving, fpringing Powers, producing all manner of Divine 
 Trees, Plants, ir't'- with Heavenly Colours, Smells, Tafts. whereof this 
 Worlds Trees, Gold, Silver, precious Stones, (^i. are hard, dead, dark flia- 
 
 ■ dows. Butthis SdlitterzndMercurius, (i.e.) Divine Mercurmy is the Food 
 of Angels and Holy Souls. 
 
 Sophuj the true noble precious Image of Chrift, v/?. the Wifdom of God, the 
 Tindhireofthe Light. 
 
 Source, the original quality or eflential property to Love and Anger, Light and 
 Darkncfs, both according to time and Eternity. 
 
 ternirius, or number three in the Language of Nature the Divine Birth in the*fix 
 Forms of Nature, which are the fix Seals of God. 
 
 termrj (czW'A) Tern^rium SinHum, holy Flefli or holy Subflance, or Corpori- 
 ztng of Angels and holy Souls. 
 
 Tincture,^ is in Angels and Glorified Saints the Virgin Lovc-firc In Man that which 
 Adam's Fall caufed almo^ wholly to difappear. In Vegetables, Animals and 
 Minerals their Vertue, Vitality, or Life, Spirit and Power. 
 
 Turbd, is taken for a fierce Wrath-fire, which deftroyetti a corruptible Body.-. 
 Sometimes for horrid Tetnpefts or Hellifli Blafts, general Contagions, a waken- 
 ed by common Sins, czWdTurba Mdgnx. Sometimes for the Eternal Wrath- 
 fire, which fwalloweth up an Evil Spirit without a Body j and may be called 
 turhx Maxima. 
 
 I. The /even Spirits ofCodi or powers of Nature., as theyJJjew and m4* 
 ^ife^ themfelves in Love and jing&r^i both in the Heavenly and HeU 
 lijh Kingdom f andalfo in the Kingdom of this IVorld ; not Bxtra^ed 
 out of the Myilqrium Magaum*. h^t TranfirJkd^p^^e. az. 
 
 r 
 
 J I. Aftringent, Defire. 
 
 w) 1 2. Attj^hn or Com • 
 ^ I pundionof Senfe. 
 
 I 3. Anguilh or KlirjiJ. - 
 
 ' 4. Fire or Spirit. 
 
 5. Light or Love defire. 
 
 6. Sound or Under- 
 ftanding. 
 
 Si 
 
 .. '^ • «_^ i - . . .. . J. - 
 
 Hardncfs, Cold, 
 Covetoufiitffe. 
 C©mpuo<Sion, 
 
 Envy. 
 
 Enmity.- '' . „ 
 
 o 
 
 7. Body or ElTencer 
 
 Pride, Anger. 
 >:; » Love-fire, 
 
 Meckncfs. 
 Oivine Joy. 
 
 Heaven." 
 
 -. 
 
 3 Cold, Hardnefs, Bone, 
 .S 1 Salt. 
 
 ^ I Royfon, Ufc, Growth, 
 Sences. 
 Sulphur, Percavaoce, 
 :J::,i^aiiv.-. . 
 
 o Spirit, Reafon, Defire, 
 
 / /^e»*«-fport,Lifcs, Light. 
 
 ia Speaking, Crying, Di- 
 
 ftinguifhing. 
 
 Body, Wood, Srone, 
 
 Earth, Metal, Herb. 
 
 o 
 
 J C 
 
 J3 
 
 4 ti 
 
 w 
 
 This was received from the Author Jkicob Befmen in fuch a Form by AbrnhAm 
 Viin SomerveUu 
 
II. The Ten Forms of Fire. ExtraSledoHt of the Anft^er of the Firfi 
 of the Forty ^ejHons of the Soul. 
 
 Form i; np HE Eternal Liberty (having, and) being in ic fclf, the Will. Signified 
 
 X. by Hem. 
 Worm 2. The being Defirouf. Signified by >^r/>^ixii 
 Form 3. The ftiarp drawing, cauiing the Oppoftce Will. Signified by SiUh. 
 Form 4. The Flafli of Lightning, caufcd by the Liberty, and caufing the Anguifh. By Eber, 
 Form f. The Eternal Nature, or great Myftcry , whence the two Kingdoms proceed. 
 
 Signified by PeUg. 
 Form 6. ^hg ^^o Principles, of Fire and Light Keiu. 
 Form 7. Th^MigiAy making its own Looking glafs, as Life, is of Fire and Water. 
 
 By Strug. 
 Form 8, The TurhHy that breaketh the outward Life, Strength and Omnipotence. Nihor, 
 Form 9. The Virgin Tindure, Love- fire,LiTc of Angels and Holy Souls. Signified by Terab. 
 Form I o. The Entrance into the Holy * Termry : Corporifing of Angels and Holy bouls- 
 '*Whkhisthe 
 bolj/ Earthj or holy Flejl). Signified bj Abram- 
 
 III. The Three Principles are^ 
 
 Principle i. 'T"' HE Spring or Fountain of Darknefs. 
 
 Frineiple 2. 1 TheVertue [or Power] of Light. 
 
 Frinciple 5 . The Outbirth [generated] out of the Darknefs by the Power of the Lighti 
 
 Reprefented by Similitudes^ viz. 
 
 I. Man's Soul, giving Reafon and Thoughts, fignifieththe Father. 
 
 I. The Light flicwing the Power of the Soul, and how to dircd it, reprefentcth 
 the Son. 
 
 3 . The Mind rcfulting from this Light , and governing the Body , refcmbleth 
 the Holy Ghoft. 
 
 1. Tke I>arknefs in us, which longeth after the Light, is the FirH Prindple. 
 
 2. The Vertue of the Light , whereby we fee Intelleiiually , i& the Secon4 
 Principle. 
 
 3. The longing Power proceeding from the Mind, and that attraftcthor im- 
 pregnateth it fell, whence groweth the Material Body, is the Third Principle. 
 
 There is an inclofure, knot or flop between each Principle. 
 
 See Chap. 7. of the BookcaM'd, The Three Frinciples^ Verf. ii, 12, 23. 
 
 THE 
 
A Preface to the Book ofExtra^s, 
 
 AND 
 
 The following Confiderations by way of Enquiry* 
 into part of the Scope of the Writings of 
 Jacob Behmen, 
 
 THE ExtraSls of the Aurora was intended for the 
 particular ufe of one only^ without his purpofe of 
 proceeding farther in the other Sooks, or imparting 
 that'y as can hardly efcape any ones obfervation. 
 
 And tho' more he done than wa4 at firjl defigned^ yet o o 
 little is done^ and wh too many defeEls. 
 
 Jhe proceedings in itj like as of a Tr aye Her through a 
 fpacious Territory^ hath been to comprehend and report the Va^ 
 rieties there, according to the degree of ability^ intentnefs 
 and capacity of the pajfenger. 
 
 Or as one admitted into excjuijtte Gardens , deckt with 
 plenty of all curiom flowers, &c. fills his hand with a few 
 ofthoje he hefi knows, or mojl admires, according to what: 
 skill he hath. 
 
 Or as one at a ^S^oyal Feaji, feeds only on what his appetite 
 mofl rehpeth. 
 
 Where the Writer hath contraBed below the fublimity of 
 the fubjeB, the ^ader may with fome eafe fupply that defeH 
 byrecourfe tOj and confultingthe bleffed Authors 'Books them^ 
 felyes, , A . To 
 
The Preface. 
 
 To make them truly conlfkuous were the it^ork of a di- 
 Vmety irradiated Expoftor^ not of an abridgement: Jndthere^ 
 tato adajft the minds of (but) the Sons of Wifdom is the 
 frerogati^Ve of the God &f Wifdom ; for it would bring down 
 ^aradife as near us^ as mortals could bear fo fweet a neigh- 
 laurhood, 
 
 Trajer might help us to power ^ to fee (as it "^ere) the 
 "Voice of the Author J. B. or rather of God in htm ; for 
 that yoice leads us thro* the creatures to the creating Wordy 
 conVmcingly demonjlrating not only that God is^ hut "^hat he 
 isy what he is noty and what of him may befeen in every crea- 
 ture goody had and mixty angelical, rational, animal, (ve- 
 getativey miner aly and the dark eoi'th, Alfo in all King- 
 doms paradiftcaly aftral, elementary, and the dark abyfs, 
 And how he may he found in all things good^ had and mixt, 
 in love and wrath. Alfo whence man felly what and how 
 low his [ally and holp to be reflored by Jefus Chrift, 
 
 And all this not a 7iewDoBrinej but that which is fuh" 
 fiantialy orderly, firmly and naturally founded on the im- 
 vwroable principles y anduncontroulahle maxims of confeffed 
 'theology and fbilofophy^ both f acred andtiatural 
 
 Confide- 
 
Confiderations by way of Inquiry and Search 
 
 INTO THE 
 
 Subjed Matter and Scope of the Writings of the 
 Divinely inftruded J AC OS BEHMEN. 
 
 Section or Chapter I. 
 
 Of the two Principles Darknefs and Light, whence are come 
 evil and good, fiercenefs and meekjiefs, anger and love. 
 
 I. ^""W^O begin with things neareft our outward fenfcs; Palpable bodies, as 
 ■ DarknefSjColdj^T'c. They condenfe,Groud, throng and fubfiantiate j 
 '' -B contrariwife Light and Heat rarifie, attenuate, make thm or fubtle, 
 ■"^^ and aftuate bodies adapted thereunto. 
 
 2. Both (whilft in due proportion) equally good and amicable, but in what 
 time or place foever, either be extreamly prevalent and tyrannous,they become 
 inftantly inimicitious and deftruftive. 
 
 3. The confideration whereof, and confequcnces deducible thence, might 
 caule ^. A. Comevm to be offended with CampaneUa for founding all produ6tions 
 on the conteft of two contrary Principles. Backing his difguft on Grotim's Argu- 
 ment againft the Manichccs j that of two contraries ; deftrudlion might follow, 
 but no augmentation. 
 
 4. But without ftrife, fprings no produftion ^ and without contraries, is no 
 flrife. 
 
 5. The two Principles of Light and Darknefs -cannot be faid to have begin- pf^^f thei\Ȥ 
 ning, but are coctcrnal j yet one (the Light) fwailbweth up the other as the day principles 
 doth the night. • unfevered are. 
 
 6. Thcflagratoroperationof the darknefs is God's anger ; and theflagrat or 
 manifeftation of the hght is his principle of Love. Thefe two not fevered, make . . ^ 
 one triumphant Kingdom, wrefthng to exalt the fublimc joy of the holy, fweet, ^^^^fl^"^ 
 
 inite 
 
 divine free will of God 
 
 7. But after fevering, become two Worlds ; vi^- one the dark, cold, fierce, 
 harfb, bitter, flinging fire World. The other the delightful, loving, fweet, joy- -g^^^^ ^c ^y^^ 
 ful, ravifliing, holy World ; yet the holy World hath the Potence of the other, as 
 its perfectly perpetual root or fountain. As the natural heat in mans body is of 
 fuchabfolute ncceflity and ufe,while moderated by due proponion of cold, for 
 That is the focd of the heat j but if cither heat or cold domineer, it becomes ra- 
 pacioufly ruinous. 
 
 8.N0W whereas it is faid above,that Darknefs and Light arc without beginning 
 
 A 2 and 
 
1 Conjideraitons on the Scope ^/Jacob Behmen. 
 
 and coeternal And itbein? true, that Angels as well as all other creatures had ( 
 beginning j it may be asked, how can it be true, and in what fenle underilood, 
 
 . rt L that darknefs {hould be without beginning, feeing the Holy Ghoft faith, God » 
 
 c Jt * ^ig^UAniinhimUno ditrl;ne[s (Lt iU} AKo what communion h^th light with darl^^ntfs } 
 
 I i>or. . 4. ^^ This,tho'it beckarcd in the following part of this difcourfe, yet a little to 
 open the way as we go, that the inquirer may not be ofifendcd, nor he that fceks 
 occafion think he finds it ; it is anfwered by way of explanation. 
 
 lyhat the eter- ^ '^' That it is not meant a Nefcience,! )efcft or Ignorance, much lefs an evil in 
 
 ml darkmfs ^^^^^^- , . . , „ , ., , • ,-, 1 , 
 
 ^ „gf^ 1 1. But by It is undi-ritood an Adumbration, hke a dark crudity. An efernal 
 
 original to fubftancej Might, potence, and eflence. A center or root (auftere and 
 TVoit ii meant earneft) like a hot and cold fire, which principle is underftood to be the Fathers 
 bj eternal or property or firft principle; according to whiCil he is called a jealous or zealous 
 original darf^- God, and a confuming fire. A Power-world in its own property jfecret.hidden in, 
 fiefs. and by the fecond principle of glorious Lipht and gracious Love j as the night by 
 
 the day, or the w iek of a Candle by fpl^ndor of the light j but is manifefted and 
 
 awakened by feveration of the fecond prfeiciple from it, in,or upon any feparatc 
 
 unclean fpirit or creature. 
 
 12. For tho' it was from eternity, yet was in the higheft harmony, and fo is 
 in God in eternity, undividable and infcparable from the moft holy, fpirit ual 
 Light- world and Love principle,yet in its own Abyfs,and difiind proper ty,it is as 
 is above defcribed. 
 
 13. This after fevering from the Love- principle, is as the glowing fire, the 
 flame whereof is extinft, in which principle the dark life burncth. 
 
 14. And muft needs be called the firft ; becaufe from it (as from an eternal 
 root of living fire)the majcftick fplendor of glorious light is eternally generated, 
 which fo, iS '■-he fecond Eternal Principle. 
 
 15. Thus thefe two principles, in perfeil unity (as in Eternity they are in 
 God) are the One Only Higheft, abfolute Compleat Good ; but where- ever. the 
 Light is withdrawn,There is found a wrathful, fierce, evil fpirit, creature, thing 
 or world. 
 
 16. For further explanation we may obferve, That the Holy Ghoft, who faith 
 a 7/4 z7. 4 (*s above) GoiifUzht^aniinhimii no darfinefs at all, faith alfo, a Fury if not in 
 
 ' ' ' ^' me. And That yet (befides in many other places of the fame and other Prophets) 
 
 b Cb. 66. 1 5. faith, b For behold the Lord will come forth with fire, and with his Chariots liJ^e a, 
 
 whirlwind, ani render hk anger with fury ^ And his rebulies with flames of fire. Again, 
 
 c Etefi. f.if. '^ ^en I fhall execute judgments in thee in anger and in fury, and in furious rebukes. 
 
 d Micih I. 3. '7. But God's fo doing, is called His d coming forth of His Place , and His 
 
 Grange work. 
 
 18. Thus is found,that the Aftringent and Attrafling Powers,by their contra- 
 riety, produce Anguilli, That Anguifh, a ftinging, raging, pricking fenfe, not by 
 Agent and Patient, but by violence and impatience ; This Raging Spirit cannot 
 deliver it felf from the ftrong bands of the Aftringency 5 whence by ftrugling, 
 Heat is excited, the extremity whereof is fire. 
 
 19. The food of the fire is cold, as hath been faid, or for want of it the 
 heat and fire would fall into angjifhj but Infinity hath no deficiency; there- 
 fore the fire by rarefaftioT breatns the Sullen Cold into the Liberty called Air, 
 That agiin by condenfation ( being impofed upon by its father, the Cold) falls 
 to water, which again by the inkindlcd Element is iickt up as its nutrition. Thus 
 by an immutable Law and Chain of Caufes, the Separators wifdom ufeth This 
 great Machin to effe*^ the parcels into an intire harmony. 
 
 " CHAP. 
 
Confideratms on the Scope 0/ Jacob Behmeift. 
 
 CHAP. II. ^ Defcriptm of the feven Fountain Spirits. 
 
 1 T> UT before we confider the, three Worlds exifting on the Foundation of 
 ' 16 the above two Principles, let the fevcn Founrain Spirits in the Divme 
 Pow^of the Father be known ; rcprefcntcd by the Icven Lamps before the 
 Throne In the outward World by the leven Planets : Among us by the fix 
 days of the Creation,and One, the feventh of Reftjalfo by the leven limple Metals 
 appropriated to the feven Planets 3 the leven Stars in the Revelation, with many 
 the like important, and more than Ipeaking demonfiranc^s^ 
 
 1 A method to be profitably ufed on this weighty S\ih]ctt may be, Firtt, To 
 name, define and defcribe them feverally and difHnftly, Secondly, To demon- 
 flrate them in fomemeafure to the Rcafon of Mankind, yea to the eve and len- 
 fes • thereby to give affurancc that the bleflcd Author 5=. B. m his diicovcry ot 
 them, was not beating the Air, but building on a Rock not to be {hakcir 
 3. Definitions of the feven Fountain Spirits in the Divine Power ot God the 
 
 Father. 
 
 4. The Aftringent, binding, piercing, compaaing, knitting Power, fccrct and r. 
 hidden in the Divine Power of the Fathers Salitter. Aftiarp power hke Salt, JJtnngent. 
 whence exifteth(intheevil and mortal part) a power locking up, as are the out- 
 ward earth and Irenes. ,-, • . 1 r * -1 1 5 
 
 ^ An Attraftion vanquiihing the harlh Afiringency,which isboth Iwcet,mikl, ■^. 
 meek, and alfo bitter, the ftirring of the defire and caufcof life, whence alfo Attractm. 
 water origmatcth. Out of thefe two Founrain Spirits is the heart or Son ot God 
 eeneratcd, from Eternity in Eternity. Alfo of them (with the reft ot the leven 
 Spirits) is the Son of God, the Heart, by Eternal generation to all Eternity •, as 
 izkh the Lord, My Father worketh hitherto, and I work- ■ . r r 1 
 
 6 The Bitter or Anguifti Fountain- Spirit (a caufe of the mind, fcnies and 3- 
 thoughts, a triumphing exalting of Joy to the higheft degree to trembling in its Avguifi). 
 own quahty^it) forms all forts of red colours m its own quality, in the Iweec 
 quality white and blew ; in the aftrmgent, green, dusky and mixt colours. But 
 if it be moved too much, it kmdleth the iwcet and aftnngent, and all becomes 
 a rafting, tearing, ftinging, burning poifon j like the torment of a plague-lore: 
 When enkindled in the HeUifli Property, it extmguilheth the Light 5 perverteth 
 the fwcet quality into loathfom ftink 5 the Aftringent into Iharp, dark, coldnefs, 
 alfo four rank, bitter fiercenefs to all Eternity ; when enkindled in the Hea- 
 venly power. It is the Spirit of the jealous, zealous, unquenchable wrath of 
 God, as is in Uf /fer and his Legions. ; ,,.,,, , 
 
 7. Heat, the true beginner of hte, and of the true <pirit ot lite , It kindieth 4. ^ 
 al" the qualities, generating the Light in them-, whence exift the fenfes and Heat frouu- 
 thoughts. For when the bicrcr fpirit (with the heat) paiTc.h thorow the a:;nn- cing light. 
 gent J and the Sweet, mildly yielding paflage j the two open gates (the eyes) arc 
 
 8. The Holy Gracious Love kindled by the heat in the Sweet Quality. Here is ^ 
 
 all pleafant,raviihingf.veetners,iight and glorious, the fountam ot eternal free, ^/ff f,7''- 
 immenfc brightnefs of love. Here all Tongues flamir.er, Harids (hake, Pens cmgu.i. 
 blot, and Hearts ftame, that Taf^e, See, Hear and Feel it 5 even to Amen. 
 
 9. The Tone or Sound of the Divine Wcrd,whence is tpeech and language, al- 6. 
 
 fo the ringing of Angels, and opening ti:e Divine Kingdom of Joy. Here all Co- SrAiU er 
 lours.Beauty and Ornament is tccn- This Tone or Mercunus, onginateth m tne noije. 
 ' ' - - tard 
 
4 Cmjiderations on the Scope cf Jacob Behmen. ' 
 
 hard Aftringcncy as the Father, and the whole Salitter is the Mother j for if the 
 Aflringency were both Father and Mother, a Stone would found. 
 7. lo. Tne Body generated out of the fix other Spirits, and in which they dwell 
 
 as their SMoih;wV£vtm all heavenly figures,(joy, ^c ) fubfill, image and form 
 the fpirit oi- Nature, wherein Heaven it leif and Angels are formed the manfion 
 or body in which the fix do reft (as the kingdom of divine Glory.) 
 II. Now ue may fee that all the Spirits t^jgether are God the Father. 
 mxttke three ^ ^' The life generated by them all, and gcneranng the hfc in them all in tri- 
 are inTrinir/. "niph, is the true Son of God, thefecond Perion in the Holy Trituty. 
 
 13. And the power of the feven Spirits proceedir^ continually in the fplendor 
 of the life forming all things in the Icvcnth Nature- Spiiit, is the true Holy Ghoi 
 the third Perfon in the Dnty. ^ 
 
 CHAP. III. DemonBrations 9f One^ orthefirftSphit. 
 
 HAving defcribed the feven fountain Spirits , now to profecute the Method 
 propounded in the laft precedent Sedion , here foUow the Dcmon&a- 
 tions oi the levcn in order. 
 
 Demorjhrations of the fir fi fountain Spirit. The Aftringency. (jri^.) 
 
 1. It is not to be faid This or That is Firft or Laft,being All from Etemity,and 
 One in Another 3 but that the Aftrirgency which iscall'd the firft, is truly what 
 it is above defined and defcribed to be, is what willbedcmonftrated. 
 
 2. The outward Senfes of us all,inform themfclves, that there arecold,crude, 
 tough, impenetrable Bodies 5 or a power tending to impenetrability ; and our 
 Reafon confcnteth that there muft be a Root,and This Root cannot but be called 
 the Binding or Aftringency- 
 
 1. As That which caufeth Cold to condenfe Airto Water, and Water to Ice. ' 
 
 2. That purfuescondenfed feces of Matter (with the help of the bi.tcr quality! 
 to Earth or Sand, and That agen onward to Stone. 
 
 3. That alio compadeth fluid parts to fialks, ftcms of com, tT"*?. the Boles 
 skin and bark of Trees. 
 
 4. That alfo mdofeth the tender Brains and Marrow in Skulls and concave 
 Bones. 
 
 5. That contrafteth and obdurates the fubtle parts of Metals to a continuity, 
 and reftrains or confines their allefted vertues, even-co Unity & Identity by con- 
 tinuity. By Thefe and a thoufand more doth the Aftringent Spirit demonftrate it 
 felf to be One Fountain,whofe outward Agent is(confeft by Anticnt and Modem 
 Philofophy to be) Saturn. 
 
 (2.) CHAP. IV. Demon{iratiom of the fecond fountain Spirit , the 
 
 Attradion. 
 
 '• WE find fomthing Breaking the Bonds, elfe would the Aftringency hold all as 
 
 m a dark, dry, hard Prifon, all would be ftone,bone,or the like dead con- 
 
 crets.no Produdfion.no Creation : And the ftronger this Attradive Power is, the 
 
 ftrongcr the other bmdeth j alfo the more Tcugh and Ponderous the Aftringency, 
 
 the 
 
Confiderations m the Scope cf Jacob Behmen. j 
 
 the more a<Siveh vigorous is This As the more you comprcfs Air, or Water, the 
 greater violence hath the lb luppreflfed body torciiftias Wind caufingEarthquakcs, 
 or Gunpowder Pent. 
 
 2. We find a contrariety of Sweetnefs and Bittcmefs, which we cannot but fee 
 comes from the co!d Aftringency ; That Property being one, and to every one 
 the fame: But This it isTrtat in the Good Part, being its Native Original; is a 
 Sweetness ; but in the crude undigefted part a Bitternefs. 
 
 5. We find incUnations put into things different from themfelves ; for by Thlst 
 Man's eager harfhneis is (by due ingredients intcrpofing) taught and compcfed 
 to affable Mildnefs ; the Nerv Temper becomes (m time) Connatural^ and a Habit : 
 like as a bitter Apple is matured to a fwect Temperature. 
 
 4. We find This gives contmual oppofition and interruption to the piercing 
 Aftringency by its own bitter harflinefs, and fuch fire as is in a Stone 5 and by 
 the penetrating violence is excited, and fo is a caufe of life- The outward inftru- 
 mcnt is Mercury in conjun(Sion with fupiter. 
 
 CHAP. V. Demortftrations of the third fountain Spirit^ the AnguiO]. (5.) 
 
 I. npHis is like (apd no more but like) a dying Aftringent Torment, like that 
 X of dying Creatures, which our Scnfes often taft fome forerunings of j 
 So as the fcccmd is a caufe of Life; This isa caufeof Scnfe,fecling, perceiving, and 
 confcquently of the Mind and Scnfes in all fubjcdsi which the Separator hath fit- 
 ted and exalted thereunto, as Angels arid Maij and in fome degree in inferior 
 fcnfitive Creatures. 
 
 . _z. We find there is fomeching that lifceth up the mtnd to Great ^oy^ even to 
 the excefs of gladncfs ; This cannot be the firft, for That depreffeth ; nor the fe- 
 cond, for That only enliveneth, it is therefore This 3 for This is an Elevator to the 
 highefl joy and triumph, helping on to excefs of Laughter. 
 
 3. Wemayfi'idit, not only in its mean as above, but in its extream ; for in 
 every body whei ein it is too much enkindled it is a Ktging Pof/on refulting as well 
 from its own Narureas from the Extremities of the two firfl Fountains,introdu- 
 dng defperation and hellifli rage in the Creatures like to the Gall in the body, 
 very good m caufing and exalting life, alfo a very evil incendiary in difordcring 
 the whole frame of Nature. The outward infirumcnt of This fountain Spirit is 
 Mars conjunft with Mercury. 
 
 CHAP. VI- Demonfirationsof the Spirit producing Heat. (a') 
 
 THe whole Creation is afted by this Spirit as the great Engine of Omni- 
 potence. 
 I. Hence is it that the Celeftial fire emitteth its beams to the joy of the Uni- 
 verfe : fo that every leaf and pile of grafs hath a tongue to tell it us. 
 
 a. The Subterranean fire, which (like the heart in the body of Animals) doth 
 oflSciate in the Work-houfe of This Ball is applied by the Separator (the Father 
 of Nature) to generate Metals, medicinal Earths, efflux of Fountains, hot and 
 fanative Baths, (p'c 
 
 3. Laflly, It is demonflrated by every Man and other living Creature from 
 Youth tQ giving up the Ghoftj as alfo by Vegetables, Minerals, ei^f. from their 
 
 dwelling 
 
6 Conjiderations on the Scope of Jacob Behmeri.' 
 
 dwelling in the Sperm or Seed, to their maturity and declining : who all by the " 
 due temper, violent extream or fading of This Spirit , have the proportion of 
 increafe or declination to HuUity ; for This as a Weather glafs or Index, Ihevrs 
 their degrees of vigour or languifhing. 
 
 4. But let it fuffice no longer to hold a Candle to the Sun, which in conjun- 
 dion with Mars^ is in the out- birth the great mftrument which doth abundantly 
 demonfirare and figure This 4th Spint,and on the 4th day was the Sun created 
 or enkindled. 
 
 The 4 firil Spirits thus diflindly known, open us among many others, the 
 Scriptures following. 
 
 ^ohn^.19. y- ThhistheCoKiitmnation^that lighttScZ' tinimenlovedarli-nefs^Scc- becaufe their 
 deeds are evil ; that is, they are ccmpriled in the firit four forms, rcfufing to be 
 enkindled by the light of the yth form, but remain by the Aftringency immea- 
 furably covetous , by the attradion uncontrolcably proud , by the property of 
 the anguiih, repieat and fwoln with envy, and by (That of the fire) have fierce 
 furious anger. 
 
 ^ant' 4. r. ""T** ^^^ '"^^ rvarrirg in cur Members, the caufe of Wars, which remain fuch till 
 
 the light of God or fecond Principle enkindles it, and fo compofe Feace. 
 
 PUL A^, 12. — - Man is become lilie the Beajl that perijhethi Like the Wolf and Swine by the 
 ' aftringent covetouihei'f. The Lion, Horfe, Cock by the proud elevating, actratfling 
 will. Like the Toad, Torpedo, ?ir'c. by the anguifti. Like Dogs, Tigers, eiT'c. by 
 the furious fiery property. 
 
 Thus the Soul like the Traveller fell among Thieves, where he pcriflieth till 
 the good Samaritan takes pity. 
 
 6. In thefc 4 Adam was dead till God infpoke the Word promifing life ; the 
 way of reviving is by enkindling light, and in the hght the Divine Love clearly 
 typified by the Law of Sacrifi,ccs j for as the Sacrifice gave it lelf up in a flame (a^ 
 of love) to afcend , leaving only its afhes, which were H» (till then) Impedi- 
 ments, fo is this. 
 
 Rom. 1. 8- Indignation and rtrath, tribulation and anguijh on every Soul of Man that doth Evil ; 
 
 7"^e/(? are the 4 murthering Spirits. 'Qnx. glory, honour and peace to every one that veorJi- 
 eth righteoufnefs. &c. Here are the three laft Spirits of the feven, vi^- The 5th,the 
 Light or Love-fire,(ignified by Calory .The 6th the found or fpirit enabling to hea- 
 venly Songs of Praife, lignified by honour. And the 7th the Body or Sabbath in 
 which all the other fix Ipirits being by the 5th and 6th brought into harmony,do 
 - inhabit, reft and dwell, fignificd by Peace. 
 
 (j.) CHAP. VII. Demonftratiorjs of the Spirit prodncing Light and the 
 
 hove fire. 
 
 I. 'Tp His demonftrates it felf in every thing more or lefs on this fid^ the hellifh 
 X Principle, but the firfi four (excluding Addition,) are in, and (in a fort) 
 compofe, comprehend and include the dark World,and That is the harfli Aftrin- 
 gcncy, i^rong Attraftion, raging Anguilh, and hungry Fire: Thefe limit the fir/t 
 or hcllifn Prmciple which can never comprehend the Light j for That never pro- 
 ceeds to enkindle it, for it wants oil and mu[t ever want it j becaufe their perpe- 
 tual Enmity doth ever more dry it up. 
 
 2. Now thatwhichcompofeth Pcaceis, where the fire proccedeth to the blow- 
 ing up of Light, the Meeknefs whereof fatiateth the hungry Fire, and becomes 
 food for the other three Spirits,who before (like Milftones without Corn) grind 
 and impctuoufly rub and grate each Other. ~ 3. This 
 
Confiderations on the Scope i)/ Jacob Behmeri.' 7 
 
 5. This did Lucijer and his Legions till the gracious Jehovah not being pleas'd 
 that fo great afpace of the Salitter as that now included by the Stars , (hould 
 remain under the Darknels which then cover d that Deep,caird for Light, which 
 was this 5th Spirit, and its appearing caus'd each of the other four to kifs and 
 fweetly ftrcngthen the other , and draw all one way , and not prey one on 
 another. 
 
 4. The Scripture faith, FerfeSi love ca(is out fear , for fear hath torment, 
 which it doth by taking away the enmity, and harmonizing the firft four forms 
 of the difcording Spirits- Love is the fulfilling of the Law ; for it doth all, 
 fuffcrs all, and that always; but until the 4th Spirit(the Fire)attains the Light and 
 Love Spiric, the firft four ncithw do , nor can fulfil the Law, but undo all by 
 their Diflbnancy. 
 
 The three firft years the fruits in Canaan were to be accompted as uncircum- Livit, i^. 2 j, 
 cifcd. The 4th year to be of Fraife to the Lord, but rot to be eaten till the 5th 24. 
 year. The three firft years fignifie the three firft Forms of the eternal Nature, 
 vi^. Binding, Attrafting and Angui{h,whjch (before enkindling of the other four 
 Forms) arc enemicitious and the foundation of the hellifh Principle. But the 4th 
 year was the fruit to be of Praife to the Lord more nearly than the other \ becaufe 
 out of it is enkindled the light and love-flame.Yet the Tribes of God were not to 
 eat it till the 5th year ; for then it became good nourilhment by the enkindled 
 Light and principle of Love, and not before. 
 
 Thefwcet Perfume was only of four Heterogeneous Ingredients, v/^. StaSfe Exod-^o-^f\ 
 or Sucits, a bitter tafted Arabian flower, and Onyca a fweetfpice, ofeachalilie 
 quantity, fignifying the two firft Forms, which arc both alike ftrong, or alike 
 weak every where. The third is Galbanum very ftinking, fignifying the th^rd 
 Form,the Anguifh.The fourth is pure Franliincenfe^ a Gum of fwcet Odour to feed 
 the Fire, which Fire is the fourth Form. 
 
 Obj. Will any fay. How are we concern'd to penetrate into the diftinfl Forms 
 iand Properties of Nature call'd fountain Spirits ? Is not this the tree of Know- 
 ledge of Good and Evil which Adam fell by fcarching, founding and feeling after, 
 with negledl of the tree of Life ? 
 
 Anfvf. It is true,he Ihould not have known this experimentally ; for his know- 
 ing the third Principle feparated from the fecond, was as fatal (had not infinite 
 Mercy interpofed) as the knowledge of this (which is the firft Principle) had 
 been to Lucifer and his Angels. 
 
 But Man being fallen, it is as highly profitable to him to have the diftinft un- 
 derftanding of this, as it was hurtful to our firft Parents ; for as the Phyfitian 
 and Chyrurgeon ought to find the fpring of diforders in the Sick, or the depth of 
 the Wound, even fo here, our knowing this is as the fpreading the fnare in the 
 fight of a Bird. 
 
 Thus appears it that the Lord is the All in all things, mth the frowari he wiH 
 (hew himfelf frorvard, &c. 
 
 Theie four Fountains are the indifloluble band,the root of all things vifible and 
 invifible, the immediate caufe and ftrong mightof all eternal things, and (with 
 the interpofition of fecond caufes may be truly faid to bc)the caufe of tranfitory 
 Beings ; for thefe are the root of their roots , the caufe of their caufes , the in- 
 ftrumental firft Mover of their Motion,and Parent of their immediate Parents. 
 ' Daniels vifion of four Monarchies figureth the four firft Forms, aii which Din- 7': 
 (excluding the 5th, (vi^ ) the enkindling the Light) arc called four grjat Beafts. 
 
 1. The firft like a Lion, (yii.) the Aftringent, Binding, mighty Power, the v. 4. 
 MtyBabilon. 
 
 2. The fecond like a Bear, (vi^.) the ftrong, cruel Attra<5lion) the irflexibie, v. $> 
 ijnaltcrablcj inexorable JEmpirc of the Medes and Pcrfians. B 3 . The 
 
V 
 
 ■ 7. 
 
 V. 
 
 15* 
 
 V. 
 
 chip. 2 
 
 ch. 7. 
 
 fob. 1 1. 
 
 Zech. 6. 
 
 14. 
 
 .47. 
 
 2.(5, 
 
 17. 
 
 V. 
 
 5 
 
 2 lyings 
 
 13' 
 
 8 Conjiderations on the Scope 0/ Jacob Behmenr 
 
 V. 6. ,.3' The third like a Leopard i for anguilh is compos'd of feveral ingredients, 
 like as are the colours of the fpocted Leopard , as is alfo the belly of a Toad. 
 And the Greek Empire is laid to have confifJed of about a Hundred and forty 
 forts of People or Nations 
 
 4. The fourth Bcaft v.2s dreadfql and terrible , not likened to any Beaft, but 
 (being as fire) is faid ro devour and break in pieces ^ fach were the Romans. But 
 one hke tr.e J^on of Man cam.,and to him was given dominion and glory ,an ever- 
 lafting kingdom : here is the 5 th torm, vi^. the enkindling of the light fignificd. ' 
 Reprefenied alfo by the 4 Winds of Heaven 5 4 wings of a Fowl,and 4 heads. 
 T:h.usL:.^arxi having lain in the Grave four daysthetrue light raifed him. 
 They arc 5.gar'd by four Chariots,but Horfes in three of them of differing co- 
 lours one trom the other 5 but the 4th was of Horfes of differing colours among 
 themfelvcs, ('^/tO Grizlcd and Bay expounded by the Angel to be four Spirits Of 
 the Heavens- w.iich go forth from ftanding before the God of the whole Earth. 
 
 Will any think it to be without a myftery,that Elijha was wroth viithfojjh King 
 oHfrael, forfmitingon the Ground but three times, faying, Thou jhouldfl. have 
 [mote five or fix times, then hailft thou [mote the Syrians till thou badft confumed tkem j 
 for the Prophet bud promifed he jhould confuv/e them, 
 y^ 1 7. But ^oaO) being held by his wickcdnels in the firft four forms fmote but thricej 
 Tor had he (as the Prophet faith) fmote five times, he had enkindled the Light of 
 the Liberty in his forms,& as an addition, had he fmote fix times,be had brought 
 the illuftrated forms into Harmony of Love^whercby his Encmies,theopprcfling 
 AiTyrian (v'^.) the Enmity had been confumed. 
 jimos I. 3,5, Will any think it was without a Myf^ery, that the Prophet Amos eight times 
 9, II, 13. reciteth, For three Tnnfgrejfiojis oiD^mafcuii ofGi^a, Tirui, Edom^ Amon, Moab, 
 cb- 2. i,4j^. f^'^^h^ Ifrad, and for four^ I will rat turn away the Punijhmeni thereof. For 'tis appa- 
 rent, than the three or four firft forms comprife all Sm. 
 
 But if the vigorous true Light be enkindled, it flamcth to a Love of God, and 
 is Death to Sin by difccvermg it, awakening it and working it out, cleanfing the 
 Conicience, deftroy ing the Enmity of the firft four forms, and fo creating Peace 
 to them that were far off, making them nigh. 
 
 But it may be granted, there is an Ingredient of Light admitted into, and re- 
 tained by the firft four Formsjbut it is as that the Apoflle Paul faith,Science falfly 
 fo call'd : Such is this- it is an infinuation of a tiaint,faire,delufory-Light,comprc- 
 hending the Craft, Subtlety^ Sophiflry, Serpentine wifdom to abufe the Senfe^ 
 and mif-imploy the cut- born Natural Powers to jugling Deceits, uniting Earthi- 
 nefs and Seniuality to devihlh Defigns. Of this Wildom the Lord faith, If the 
 Light that is in thee be Dart^nsfs, horn great is that Darl^nefs ? 
 Very apt and pertinent to this Difcourleis it '•ocoi,fi(ier,That though the Per- 
 Exoif. 30. 23, fumeafcendingfromus, was compounded of very unlik-e Parts, fomeofthem 
 24,25-. alfo very Unpleafant, yet the Holy Oyldefcen.lirgon us was compounded of five 
 
 V. S^' Kinds, all excellent Good, Delightful ann P..3'"3rr ; forweundcrPandtfiacthe 
 fth formenkind'es the Light, which makes the four firft from tiie Difcords to be 
 a Harmony and a rich Concord : Such are all Go'ds approaches to us 5 asfofeph's 
 Gen. 41, 34. Law in Egypt was, That four Parts (hculd be the Peoples and but the 5th Part 
 to be Pharoi'r/s, figuring this fth fci m's being taken as the Lord's Part only, wkq 
 is meant by Fharoah. 
 
 Divine Love hath its Root ir, the Cyitre of the Efftncc of the firf! four Spirits^ 
 but moft immediately in the Light, and that from tlie Fire. And the Adivity of 
 the four firi^ Spirits, as a perpetiial Rotation, caufeth that Love can ne^■er Cool, 
 Thus is it ftrcngas Death ; for Love is that Nam€ which tne God of Lire i* known 
 to us by : whom thus to know, is Lite Ewriial. The Inftrumcnt in the O'it- 
 birthof this Spirit is r<««. " ' '"" - tHAB. 
 
Confiderations on the Scope of Jacob Behmeri^ j) 
 
 CHAP. VIII. VemonflratioHy bmg of the SoHndfTone, Noife or f^okc' ( 6» ) 
 
 SHall there be need to dcTioiiflrate this which Heaven and Earth Ring of? 
 And Hell (after its capacity) hath alfo iome' imprsflions of? Itmayfuf- 
 ficebricfly tofliewThis tobcacVbpct FTuntainj for that it is theRefult only 
 of the U I'Ced Operation of the fiv^ prfc.'d."nt Spirits meeting in the itfventh, 
 is vo Argument, why This alio iliculd not be one j for any one could not be 
 without every one- 
 
 The Aftringencvh^dnot what to bind, but that the matter is produced by 
 the uiicr properties; and fo of the reft. . 
 
 1. As the light IS the opening of the darknefs thro' the fourth Fountain the 
 fire, fo i? the voice of the firlt four Fountains thro' the opening of the light 
 revealing the Ki gdom of Joy with its Beauty, Colours and Ornament where- 
 everitis treaiui'd, 
 
 z. As we fee fire fleepingin a Flint awakened by a ftroke ; fo doth the tone 
 or found ftart up atid difperJe it felf fo far as its vigour conquereth the re- 
 (iftance of contrary morions or foiids, and then expireth. 
 
 3. As the life lies in a fwound in vegetables till revived by the return of the 
 Spring, or as odours iie coucht in dead earth till midwif d by the Sun thro' the 
 ftalks of flowers : So the varieties of Infinity remain fecret and dumb as in the 
 myflei -^ till this Oratory publiflieth, till this Herald proclaim it, who by its 
 continual motion fpeaks all and fhews ail. Tne Reprefenter of this fixth Foun- 
 tain Spirit is in the out-birth Mercurixs. 
 
 CHAP. IX. Bemonfiration of the Body generated out of ( 7-)\ 
 
 the other fix Fountains. 
 
 ^. TF a mighty Prince fliould in regulating a world of laborious Subjefts di- 
 X re(fled by a Council of men experienced in exquifitc Art, wanting neither 
 time or other requifite to accomplifli fomc ftupendious ftrufture, or vaft piece 
 of magnificence, fliould after all be able to accomplilh only trifles, were 
 flrange. Or rather what could not mens higheil prudence, ferved with the 
 confluence of abundance of willing agents, fufficient helps, and competent time, 
 fttchieve. acquire, and bring to eflfed. 
 
 2 . And fee we not what the fix overflowing Fountain Spirits Pranged by om- z^ 
 nipotence, conduced by infinite Wifdom, exercifing from eternity their irre- 
 fillible Powers; have conKceived, travell'd with, brought forth and improved, as 
 
 ^the Holy One ifiach willed- 
 
 3. And can any doubt they who have ferved to found and lay the Top- ftone il 
 of irrfinite numbers of Fabricks in the Aftral, Elementary and Terreftrial 
 .Worlds, fliould be unfurniflied with a Royal Palace for themfelves. 
 
 4. This feventh Fountain Spirit is their Body, Manfion and Sabbath, the eter- 
 nal Reft eternally generated. In This they work their hallowed wonders, in 
 this th^y learned a feed or fpern», whereon the Holy Ghoft brooded, and in fix 
 d^ys hateht the^eneraticwi of the Heavens and Earth, with their Hofts, Thrones 
 and Royalties : Hence were founded the Ant and Elephant, the Infefts as well 
 as Levtathan : And but for this, God would have been wholly 9x1 unfcarchable 
 God, nor could any Creature, Angei or other have becQ made. 
 
 B 2 y. We 
 
ti Cofiflderatioffs on the Scope of Jacob Beh meit.' 
 
 4. y. We fay in things of our little Horofcope the end of Motion is Refl ; andl 
 
 fiiall the Originals, whence all things exif} >vant a ReH-, for themfelvcs? Muft 
 ourfixdavs toil end in one of reft; and fliall thefefuprcam Agents reach no 
 Sabbath wherein to triumph in, with, and for the delight of the Lord of the 
 Sabbath? 
 
 This feventh Spirit is therefore the quiet receptacle of them all. 
 ^. Out of which, according to the harmony of the Divine Unity, they never 
 for one moment can poflibly depart. And over theThrelhold of which, accord- 
 ing to the leparate Property, whereby they arc rent from the glorious Unitf, 
 they never put a foot, or can for ever enter. 
 
 7. Will therefore the Human Off-fpring, whofe departure is as written by 
 the Sun Beams, reunite and do its firft works, thofe whereunto he was created, 
 and the pure works of the fecond Adam whereunto he was regenerated 
 
 8. Be it faid, forafmueh as by his departure he is fo far degenerated, that his 
 Soul bv a willing captivity is under the rage of the firft four Spirits, from 
 whom the hght is withdrawn. His Spirit that was a meek divine Ru'er, hath 
 loft its dominion to fo great a degree of fiercenefs, that the Aftral rule all His 
 Body which was formed out of the one pure Element, out of which EleTient 
 came alfo the four, and to have been a perpetual figure of the holy third Prin- 
 ciple, as his Soul and Spirit were of the firft and fecond. And which body of 
 his fhould have eaten Paradifical food, is now a captive under the four Elements 
 in fo great rigour and vilenefs, that Nature fliames at its Beaftiality, till thus it 
 travels thro' forrow, pain and Ihame to the duft. 
 
 But the S >ul and Spirit may here be baptized and regenerated. 
 
 9. And becaufc the fruit cannot be brought back to the Tree, but the Apple 
 muft firft perifh and the feed in it firft die as doth the grain of Corn before it 
 increafe, therefore the Soul and Spirit muft allb die the myftical death (tha<f 
 is) to its ftrange will, to fecure them againft the fecond death, or before they 
 are capable of the firft Refurredlion. 
 
 10. From the fame ground is it that the Body alfo muft die and lofe its new 
 gotten beftial Image, before it can put on immortality, and the Image of the 
 heavenly, whereunto Jefus came to condud it. 
 
 n. But we may know thde things are not the work of faint wifhes, but 
 call for ftriving. watching praying, fighting, contending, running, working, 
 fcarching, knocking, that fruit may be produced by patience ; for Heaven may 
 not be alcended by earthy wings, therefore let the Earth beware of reiiiling 
 when Heaven ftoops. defcends and enters it 
 
 12. To fubjeifl mad Mankind to this its only good, the gr^dousfehovAb on 
 Adams departure, left his Soul (hould be a Devil, his Body a Beafl, and the 
 Woman generate a Race ofMonfters in the out- birth, and of totally proud 
 hellifli fpints in the inward 5 reimplanted the Word of Eternal Life as a feed, 
 or as a light fhining in a dark plare, to which they (only) do well, who take 
 heed fo as to obey, fuch fhall by the Divine Guide lofe their All, and be as a 
 Fool or Child as to felf-wifdom, but proceeding that way under the Crols 
 poflefs all things. 
 
 13. For as there is no falvation in any other 5 fo is there no other way of 
 entring there into. 
 
 Vtttt] 27. li» The fix names of the Tribes on Mount Geri^im to blefs, reprefent the fi* 
 aftive Fountain Spirits according to the fecond principle, and Giri^m the fe-; 
 - yenth or heavenly body where they reft. 
 
 And the other fix on Mount Gebxl to curfe, exhibit the fJKne fix Fountains 
 according to the firft principle or dark world. 
 
 '" ~ ' " Th§ 
 
Confideratms on the Scope of Jacob Behmerv it 
 
 The feven Pillars on which Wifdom built her houfe, points out the feven Pfov. 9. i. 
 Foundation Spines- 
 
 The fix Steps to Solomons Throne hath the fame fignification, and the Throne 1 1^/^_ jq. 
 it fclf the feventh,whither they led and afcended, was the Sabbath or Reft. 1 8, i y. 
 
 So the feven Seals, I'even Trumpets, and feven Vials, lignifie the fame feven jg^^y, j] 
 Fountains, yet all hidden and according to the Darkneis, where neither can the ch. 8.' 
 Book be read, till firft the Seals be gradually opened 5 the mind and voice of ch. if. 
 the Trumpets be diftinguifhsd, till they be orderly founded ; nor the things 
 contained in the Vials difcerned, till feverally effufed by the Lamb and his fuc- 
 cefl/ve Angels. 
 
 But the feven Golden Candleflicks are the feven according to the fecond Prin- R^y, j. jj^* 
 cipleor Light- World, feen all manit'eftlyat once. The fame alio are the feven |^^ 20, 
 Stars at once giving their fplendor. Again, we read there were feven Lamps of ^b- 4. 
 fire burning before the Throne, which the Text faith are the feven Spirits of 
 God. 
 
 We find, and 'tis obfervable, the Revelation gives the Vifion treble to each j 
 ('■»/!{;.) To . the dark impreffion, by Seals, Trumpets and Vials. 
 
 To the L^ght impreflion, by Candlefticks, Stars and Lamps. 
 
 So the feven lean Kine and blafled Ears, fignifies what we have, the feven Pro- 
 perties : The feven fat and good, what God made the feven Properties to be. 
 
 CHAP. X« Of the Three Principles of the Divine EJfence. 
 
 !• "D Y a Principle is meant a chief beginning power, a felf fubfifting Life, an 
 Jj original root, foundation, or in fome fenfe a myftery or genus, whcnCC 
 Other Spirits, Bodies, Species or things originate, as from a Suprcam Power. | 
 And thus is God the only one Principle- 
 a. And this one Principle is alfo three Eternal Births or Principles, ever with- 
 out ceafing, begetting, being begotten, and proceeding by, in and from each 
 other, of which all Worlds are conjundly or feverally an Image, but very dif- 
 ferent according to the infcription, ftamp, figure and degrees they attain, or 
 are capable of. 
 
 3. And tho' the three Principles are by an indilToIuble band ever infcparably 
 one in God, yet are they diftingui.'hable. 
 
 4. But in the Creatures in the feparate Properties are terribly manifef, which 
 tho' Adum was not to have known in himfelf, yet is it what we ought to know. 
 
 f . God faid, Let us mal^e Man in our Imdge, after our lilienefs, but faith not fo of 
 the other Creatures j Man in his firft make being moft perfedly his figure and 
 OfF-fpring. 
 
 6. Yet every of the other Creatures, the Aftral, Elementary, Vegetative, Sen- 
 fitive and the Dark World, do ail in their various kinds (more or lefs perfe<flly) 
 reprefent himj for the invifible things of him front the Creation of the Worli are 
 clearly feen^ being underfiood by the things that are made^ bk eternal Power ani 
 Godhead. 
 
 And as there are the united three bearing record in Heaven ; fo are here an 
 itgreeing three, bearing record pnEarthj (vii) Spirit, Water and Blood> 
 
 CHAB 
 
T^ 'Conftderatiom on the Scope of Jacob Behmen.' 
 
 ChAP. X^ Co«cfm«^?k/rj?Pm«>/e, infourDemonftrationsJ 
 
 U nnH E Abyfs of the Father diftitid from the fccond and third, \s under- 
 . X fiood to bean eternal indiflbluble band and Onginal to Potence, a 
 center or root of fublcance ; an earneft longing to the birth of the majeftick 
 Light or Luftre 3 an aufterc vigour like an eternal infinite hot and cold fire. 
 
 That this is fOjandCin fome meafure) what it is,may be fhewcd to the very Senfcs. 
 
 1. 2. Demonffration. The infenfitive Creatures witnefs it. The Rock where 
 Imnimxts grows the Diamond,the Oar whence proceeds the Gold, the fhell in which is fed 
 Creatures the Pearl, the Earth whence illue forth the plants, do all figure their root, the 
 /hero thefirft darknels or firft Principle their iubftantial roQtj center, baliSj or immovable 
 Principle. foundation. 
 
 i. TbeEk' 3. Again, the Elements have the cold and heat to be founded on, reprefent- 
 mems. ing this Principle called the Eternal Darknefs j for frorr. the degrees of cold and 
 
 hot fire, proceed not the Earth and Stones only, but Air and rVa;:€r. 
 '5. the Jjhal 4. Laftly, The Aftral World, whence fpring the Elemental figures the fame 
 Tf^orld. darknels, as is moft evidently feen in fome of the Rv.yai Stars called Planets, 
 
 Saturns condenfing, ftrong binding contradion imprefleth in Lead, Store (irr. a 
 
 dry,hard and hardly to be penetrated weiglit j lo doth Mdrs conter on hon,(^c. 
 
 both are fubftantial figures of the fame Eternal Principle. 
 
 2. y Dmonftration of thefirji Principle, is in. the Senfitive Creatures both evil 
 4. "Evil Sen- ^"^ good. The evil, whofe hurtful properties of venom, ftings, poifonous, 
 ptive Crea- fierce and cruel qualities fhew they originate from the dark Principle, and fome 
 tures. of ^hem efpecially love darknefs, fome of them alfo are outwardly dark, as that 
 
 dangerous reptile called in fome parrs the Blind- worm. (^c. 
 - Qcoiisen- ^' It is feen alfo in good 5ienl\tive Creatures, either as they partake of the 
 fi'tive Crea-' I'iUrtful property by being loon moved to choler, ar4 then mifchievous and 
 tures. * vindiiflive, or cife as the daik Principle takes hold of them, clogging them- with 
 
 fluggiih uRiftivity, and dcprelfed limbsj dark bodies, rough hides, <^c. 
 
 ^, .? 'Dtrmn^itstion. It is evident in Intelligent Creatures j for into this Prin- 
 '€. Angels, ciple of W Jght and Pot?nce the Pride of the Devils caft them, m which their hghc 
 being extifi^ they are fhut up four ever. 
 
 4. 8 Demo-Aftration. It is evident in Rational Creatures 5 vi^. Man, whofe fad 
 
 fall broiight his human Soul which originated out of this Eternal Prinaple, yet 
 illuftratcd by the feccwid to fo great a degree into this, that fuch men as fhaU 
 continue Rebels to the Light of the Son of God (which on Man's fall was in- 
 fpoken again) do remain a plain and terrible figure of this firft Principle in the 
 dark imprelTion on jheir Souls j for they being hardened and fixt in difobeci^ 
 CncCi are as fealed up in utter cnnutjf againft the Divine Kingdom of Love 
 and Purityt . 
 
 9 And fuch rnens bodies are the drudges of their darker minds, being as truly 
 a figure of the Eternal Darknefs, as are thofe bodies of the hurtful Animals. 
 
 10, But (which is alio to be bewailed) the Children of the day have in 
 the unmortified part of their Souls, too lively Charaftcrs of thij firft Principle s 
 
 ani 
 
 \ 
 
Conjtderatms on the Scope of Jacob Behmen.' J% 
 
 and their Bodies are made like thofe of the Elementary Creatures, fubj'eft to 
 vanity, travelling in pain and diftempers, till (as the cffcd of all) ccmes the 
 anguifh of death 3 for they are fallen under the Regiment of the Aftral evil in- 
 fluences till their mortal fhall put on immortality, by the grace of the fccond 
 Pnncipie, the free mercy of God in Jefus Chrift. 
 
 ir. As for the difobedient that climb up into the firft Principle, or fall in- 
 to the third Principle, Ihutting their Eyes againft the fecond, they muft ever 
 bear the Image they here conformed their minds to, and grow up ir 5 for man 
 having his root in the Power that is without beginning can find no end. 
 
 Oh therefore that ne vere mfe, that we under fioci this, that we would confider our Deut' I i. 29, 
 Utter end. 
 
 1 2. The out-birth Into vM.c\\Adam! fall hath caiT: our mortal bodies is f?gnified 
 by the Earthen VefTcls, which having toucht fome legally unclean thing, could ' 
 not be made clean and purified, but muft be broken j fuch is the mortal body 
 of all the Children of Adam. 
 
 13. But thofe Vcflels which were of Brafs or other metal, being wafht, ciT'ir. 
 were become clean j for Metals are one ftep higher, more noble, deriving from 
 the Aftral Powers more immediately, and with a purer tinifture, more fimple, 
 lefs volatile than our flcftily Tabernacles. 
 
 CHAP. XII. Of the Second Principle^ in four Demonftrations. 
 
 I. nr*HE Divine Wirdom,and thatof this World, are on terms of hoftility j 
 JL hence was it that when the Lord himfclf in the flefli preacht Salvation, 
 his Divine Wifdom explicated by the moft familiar F«-ables, higheft Evidence, 
 and more than Angelical Skill, was derided and blafphemed by many, not of the 
 lower ruder fort only, but by the Rabbies, men skiUd in the Law of God ac- 
 cording tp the letter, men of parts, zealous and outwardly holy, the Guides of 
 the multitude, men according to the Law blamelefs. But the Doiflrine of the 
 Lord Jefus was underftood very well by all fuch(tho' otherwife weak) in whom 
 the love of it wrought obedierce to it, and who by the Spirit of Holinefs were 
 taught to refufe the plcafures of fin : To them no Yoke fo eafie as Chrifl's- nor 
 any Load fo unfupportable as that of fin : Thefe kr^cw what it was to be born 
 again, without, and not of the will of the flefli : AndChrift's Life and Doftrinc 
 was plain, and fo is fiill, to fuch, and none but fuch. 
 
 2. ff any fuch Ihali pcru e thefe Lines (their mwardfcnfe'? being unlockt) 
 they, if they prefs after this Principle with eameftnels, may find it informing, 
 cn'iightning and aiiif}ing chem 
 
 3. But to the fu'j thele are fulfom and offenfive; to the wife they are folly j 
 for this Principle divelts them of their own felf-will, before it indufts them in- 
 to the univcrfal holy will. And if Divine Difcourfes lead rot to ckanfe the 
 heart, it cumbreth the head, and cloys the appetite; and foMen do with Truths 
 as Children with Birds, cither they ci ufh them, or \^ rhem fly a'A-ay. 
 
 4. But tho' the glory oftheiecond Principle be fo niich above fallen Man's 
 
 reach, vet luch cflicacy hath it on the whole Creation as is demon/arable to any TheUh'quity 
 rational Creature J for God hach not left himfelf without witnete by giving andAbyfsof 
 Rain, ciTc. - •' ' " . ' the feconi 
 
 f ■ To difcourfe this w'nepe may we not begin? for it is every where infinite. Principle, 
 It is the glory m the Infinite Abyfs of the Father. It gaveGlory, Purity, and the 
 Vcrtucpf the Angelical JVorid. It alio gavethethird Principle in thisout-biVch, 
 
 all 
 
^^ Confiderations on the Scops of Jacob Behmen^ 
 
 •all the Excellency and Beauty it hath in itj only the heliifh Principle hath (hat 
 it felf up from ic, and is dead to it. 
 
 r. 6 Vemorflrmon. That tho' no Language can exprefs it, yet every one that 
 
 is regenerated doth in fuch meafure as he hath attained the Regeneration, know 
 this, for he liveth in it. The more or lefs fuch are lick of Sacred Love 3 fo more 
 or lefs feel they this. And the more we die to our immoderate Lufts after the 
 Dominion of the whole third Principlcj the more doth this Principle evidence 
 it felf in us. And in fuch proportion as we enlighten our firft Principle, or 
 Souls Original fJanding in the firft four forms of Nature proceeding by Divine 
 Power to enkindle the true Light in chem, in the fame meafure is our Root 
 tranfplanted to grow in this Paradifical Field or Principle. 
 
 z. 7 Demon/irstion. But we are to know by way of Explanation, This to be a 
 pafling into Death, and thro Death into Life, of which the Holy Scripture is 
 plentiful. 
 
 Nor may even Plato's dcfcription of Love be counted difcordant to this,who 
 
 defines Love to be one's dying to his own Body, and living to the Body beloved. 
 
 8. For the living to the Divine Light and Love of the fecond Principle, (which 
 
 is the property of the Son of God) is a dying to us and ours ; that is, to our 
 
 whole depraved Image, much like as the Day is the Death of the Night. 
 
 f. 9 Demonllration. The fecond Principle is (hewed by the Sacrifices which were 
 confumed by the Holy Fire, whereby they died to their firft Form, and lived 
 to a new one j that is^ were tranfmuted into the holy Flame. 
 
 10. And as what part of the Sacrifice would not enkindle into the holy 
 Flame figuring This Principle, fell to Afhes as into the periftiing third Prin- 
 ciple : Even fo fee we mucnof the Regenerate Man ftay below, and be unca- 
 pable of the New Image, but be as Arties. 
 
 11. Now we fee that Afhes may be heated, but Flame not: Such is the 
 Earthy Man and Senfual part ; yet we fee after the procedure of a fecond work. 
 Men do tranfmute common Afhes into a Lucid and Tranfparcnt Body. 
 
 1 2. So may our vile Bodies by the procedure of the fecond work,(the Refurre- 
 ftion) be tranflated into a clarified Chriftalline Temple, for our immenfe glori- 
 fied Souls, and they both be the Hallowed Habitation of our rcfigncd, humble, 
 divinely irradiated Spirits. 
 
 13. And our illuftrated Alhes, glorified Souls, and meek human Spirits (be- 
 ing firft clothed with the Robe of Chrift's Righteoufnels, and heavenly Huma- 
 nity, the Virgin of God's Wifdomj will be both fuitable guefts for the New 
 ^erufikm, as a Bride adorned for her Husband, and alfo be Eternal Temples 
 for the Holy Ghoft. 
 
 14. Thus hath been given a glimpfe what the fecond Principle is in it felf, and 
 what its Operations are in us as to our firft Principle. It now refts to fcarch 
 what it is in the third Principle in us, and in the whole Creation. 
 
 1 5. In us it is our Principle of Divine Underftanding. directing to know our 
 Creator, the End of our Creation 3 and wherein Jics our true good. The Eye 
 thus cnlightncd, informs the Affections, that from the Rcafon offered, they, 
 fhould, 
 
 16. On the Principles of Juftice pay the Debt we owe for our Being, and the 
 Weans wrought for our Reftauration to Well-being, and of iifgenuity willingly 
 
 * and thankfully to adore him as the only Fountain of Good, and to eftcem 
 every thing in that degree »8 they partake of that Fulnefs to figure and refemblc 
 him. - jy^ ^jj^ 
 
 . \ 
 
Conjiderations on the Scope 0/ Jacob Behmert^ 15 
 
 17. And on the Principles of Self intereft, to prevent eternal lofs, or be eternal 
 gaineis,as our choice or rejei^hng fliall render us capable or otherwife 
 
 18. rhefe N(>tions and Beams of Light when the llnderf^anding receiveth from 
 the fecond Principle, it oflfereth to the Judgment to confider of. 
 
 19. The Judgment hath the Scnfes to coniult, who are grown fo dim-fighted, 
 having from their youth been habituated to the Good or Evil of the third Prin- 
 ciple, that they cannot fee beyond it, but Judge ss the Beafls do of Plealure or 
 Pain ; nor can they fee the leaft caufeto deny rhemfelves of any one thing thejr 
 luft after, whereof (if denied) they allarm the Paflions which have their Root 
 in the firft Principle. 
 
 io. The Paflions are as furious, violent, impetuous Storms, which often ob- 
 fcure and impofe on the Eye of the Mind, and fomecimes immerfe the Ship of the 
 whole Man, fetting on fire and extremity the whole frame of Nature, fothat 
 the Judgment wants power to get the Will right. 
 
 2 r. Here the New Man, as Child of the holv fecond Principle, hath need enough 
 to pray always fervently 3 to knock, wait, ufe much abftinence, with higheft di- 
 ligence to watch, to lUnd on its guard, to ufe much violence and feventy, and. 
 that often , to fight the faithful Combate till he kill the Murtherers ; to 6ic from 
 day to day, thereby to be pluckt as a brand out of the fire. He fhali find great 
 neceflity of help from Heaven to bind the Strong Man. 
 
 z2. But moft efpecially in fome perfons, whofe originals having beenftrongly 
 rooted in the firft four Forms of the firft Principle conveyed by Generation, and 
 perhaps alfo reinforced by their Conftellation, fo that they have much of the 
 Serpent in them. In fuch Souls the work of Refignation to the Divine Conduft 
 goes very hardly, flowly, fadly on, with many recoils, notable refiftance and 
 reluftance, that they refemble the Child poffeflcd with that kind that goeth not 
 out but by prayer and fafting. 
 
 23. Others having lb deep Root, their Wills being lapfed and wedded to the 
 third Principle, either having fo great pofleflions, as feem rather to be poflefted 
 with them, than to poflefs them ; or having long enjoyment, their Evils plead 
 Prefcription and Cuftom. Some by their Conftitution incline to delicacy, or by 
 their Confteliation and Complexion to airinefs 5 many fuch find the Crofs too 
 heavy ; do look back ; the Pearl in their Account is too dear. 
 
 24. Orhers Good Intentions are covered with fo much rubbifli, that they will 
 not be at the pains of removing it ; for indu'gence to their cafe, and perhaps 
 cnfnaring reputation with men, foils and pinions them. 
 
 Many of the above ftriveto enter,butare never able 5 therefore withdraw from 
 the Yoke ; their Goodnefs is only as the morning dew. 
 
 If. But the Judgment rightly informed fees all things as they are, things pre- 
 fentasif paft, things to come as if prefent; it fees the Out- birth brave with a 
 borrowed Goodnels only entrufted to it. to Ihadow the Grace and Glory of the 
 true Fountain of Goodnefs. It fees the World on fire, the Heavens rolled up, the 
 Lord fitting on his Judgment- Throne 3 fees the triumphs of the humble, and 
 tremblings of the proud. 
 
 z6. As for things vifible, the Glory of the vifible Heavens figuring that of the 
 true Heavens, the Earth that of the Divine Salitter. 'Tis true, in this dead Earth 
 thcfurviving relicksofGood ftrive to produce perfeft Bodies of feveral kinds, 
 but the Curie hindcreth. It would have Paradice bud and bear fruit, holy and 
 pure produftions every where, but it cannot, for Death is entred at the door 
 opened by the firft Adam.. 
 
 27. Had indeed Life been received as offered by the fecond Adam, Paradice 
 might well have blofTotned in the Out- birth, and his Kingdon:i have come with 
 
 C power 
 
1 6 Confideratiom on the Scope 0/ Jacob Behmen." 
 
 power in every place as it did at his Tramsfiguration. His Kingdom might have 
 come on Earth as it is in Heaven, where Paradice might have flounfhcd. 
 
 4. 28 Demonfirationy is Na-^ures labour after Perfcfticn, and the tinfture in it 
 
 Ihewing feme faint i T.pu.fes, and prorucing precious Stones, Go'd and other 
 Metals, Medicinal Earths, Spices, excellent Fruips,^!--. And in the Seas, PearJ, 
 Amber, <(^c. all which are but Ihadows and rcfleded figures, wherewi h the third 
 Principle reprefenteth the Glories of the fecond. 
 
 ap. Therefore the cnltghtned Judgment guides the Will not to regard thefc 
 things for themlelvcs, but for the infioite Excellency of tihat reprefented by them, 
 
 30. If it be true that I love not the part I fee or couch of my worthy honoured 
 Friend, but for that partof him whichi fee not, nor touch outwardly ; for that 
 is indeed the Excellency and the Trae Man, much Ids then do I regard his mecr 
 fliadow. 
 
 CHAP. XIII. Of the Third Principle^ in four Demonflrations. 
 
 I. T F the Greek Chri(^ians think the Holy Ghoft proceeds only from the Father, 
 1 and not from the Son, they muft probably have fome other meaning than 
 is known to fome of us ; for the Holy Ghoft proceedeth from the Father and 
 • the Son. 
 
 2. The four Anguiilies of the firft Principle generate the light of the fecond, 
 and from the infinite Might and Strength of the firft, and the infinite Luftre of 
 the fecond, is generated the infinite Glory and Love of the third, which third 
 Principle is the Property of the Third Perfon in the Trinity. 
 
 3. Hence is it, that the third Principle is not only the growing Vertue of Pa- 
 radice, but alfo of the Out-birth the Aftral, Elementary and Vifible Material 
 World aUb. 
 
 I, Deaonftration. For as the Air is produced by Fire and Light, yet being pro^ 
 
 duced, is not only a Self- fubfifting body, but the food of the Fire, andconfe- 
 quently of the Light ; fo is the third Perfon to the firft and fecond. 
 
 1. 4. The Out-birth is not the firft 3 for it cannot be a Root, but a Fruits not a 
 Foundation, but a Superftrudlure i not a Creator, but a Creati<Mi3 compofed of 
 Darkncfs or fubftantial matter, like a Chaos anfmg from the firft, and the Light 
 ariling from the fecond. 
 
 2. f. Neither is it the fecond , as is apparent ; being a diftindi Life in a fort ina- 
 nimate without underitanding an Image of the inward fpintual World in the 
 various Figures and Properties thereof, reprefcnting all as in a Mirrour. As we 
 fee the outward glorious Sun figures the infinite inwai'd fecond Principle, but is 
 tSJta feeing, but a feen Light or Power. 
 
 2^ 6. What then if it be neither the firft nor fecond, can it be but the third ? And 
 tho' the third it only be, yet it hath in every part of it the vigour of the firft Prin- 
 ciple, and vertue of the fecond in fome mcafure or other j for if in any part 
 -were nothing of the firft, there could be no Being but a Nullity ; and it in any 
 part were nothing of the fecond, there were only Death and Hell manifeft. 
 
 7. Now forafmuch as in fome places and things the firft fwalloweth up the 
 fecond, the Wrath and Curfe feems only to be there, and in other pans or things- 
 the fecond orfweet Property of the IJk is prcvsjent, there rifcth a Life, for his 
 light is the Life of Men. 
 
Confiderations on the Scope of Jacob Behmen. 
 
 ^7 
 
 8 Jkmonftration. But in fome alfo the Love in the Light fwalloweth up the firft 2 . 
 Principle : And there is a twofold Birth, an Inward and an Outward. The In- 
 ward IS Divine, Heavenly, Holy in an Eternal Excellency, as in the new Birth or 
 Regeneration; but it cxtendeth not to Tindure the Outward Man , becaurethe 
 Curie fubjcfted it to Wrath and Corruption. 
 
 9. The Lord JefusChnft brake the Bands; for it was not pofllble he Ihould be 
 holden of theni, though the weight of the whole World lay on him. 
 
 10. Becaufe his Heavenly Humanity did not only unite it felf to the Mortal Flcfh 
 
 of the Virgin Mary; which Heavenly Humanity, was the Holy Thing begotten by What the Hea- 
 the Holy Ghoft, the pure Virgin Image of Mode fty. Virgin Sophia, theFirft-bom ve«.> Huma 
 of every Creature, the Heir of all Things, the Lamb flam from the Foundation of nity U , and 
 the World, the Word that was made Flefli. But the fame Divine Man , which doth ; 
 both came from Heaven into, or in the Virgins Womb ; but alfo then was, and is And how he 
 in Heaven, this very fame Word united it felf to thelecond Peribn, the Almighty doth it. 
 Son of the Almighty God. Thus was it that this Saviour and Mediator our Imma- 
 nuel, is the Mighty One on whom Help was laid ; for in Him the Three Prinapics 
 Ihcw thcmfcives in their fcveral Incomprehenfible Fountains. 
 
 1 1 Vemonflratlon. The Love in the Light can alfo Tinfture the Outward Man ^^ 
 in the third Principle; and the Outward Man may, by the prefiing of the Inward 
 into, and through it with Power, put off its Old Garment ot Sick^efs and Infir- 
 mity, and be cloathed with the New Robe. A giimpfe whereof fecn m the 
 Faces of Mofes and Stephen, and more fully in the Tranflation oi Enoch and ElUh 5 
 
 but above all in the Lord's Transfiguration, and Converle after his Refurreftion. 
 But it is a very hard great Work ; becaufe the Third whole Principle in us is 
 cftranged and dead to it, by the very heavy Fall. 
 
 1 2 Demonflration, It may alfo be obferved, that the Love in the Light hath its 4. 
 outward Figures , and impreffeth it felf in this Third Principle to the outward 
 
 Senfcs. , , , N 
 
 I . As in the Aft ral Kingdom, principally m the Sun, Jupiter and Ferta. (i,) In 
 the Air in the Concord of the Elements,giving delighttu 1 fweet Weather. ( 3 .) In 
 the Senfitive Creatures , as Doves, Lambs, etc. (4 ) In Harmony of Mufical 
 Sounds and Voices of Birds, y. In Vegetables by moft Sanative, odoriferous, ex- 
 cellent Fruits, Roots and Seeds. 6. In curious Colours of Flowers , in the fha- 
 dows of degrees of Light in Clouds. 7- In Minerals, as in Gold, Silver, Copper, 
 and by the Tmfture giving luftre and vertue to Pretious Stones and Gems. 8 In 
 the5eas, in Pearl, Amber, Corah istc. So if the outward Hcafven ftiew the Glo- 
 ry of the Lord, the Earth {hews his Handy- work. 
 
 CHAP. XIV. Hew the Sacrifices !h€W the Three Trincipks, 
 
 I. nn He three grand Sacrifices were , i. The Burnt- cil^ering. 2. The Peace- 
 1 offering. 3 . The Trcfpafs-offering or Sin-offering-, unfolding the Three- 
 fold My ftery. . ^^j 
 
 a. The firll grand Order of Sacrifices was the Burnt Sacrifices, which confiited ( i .) 
 of four Kinds. Either, i. Of the Herd. 2. Of the Flock 5. Of Fowls- 4. Oj Levi;. 2. 14. 
 the Meat ofiering : Even fodoth the firft Principle fhew it fclfm fiaur , and 
 but four forms. But agen, the Bumt-cfftring differed from the other two Sacn- uy. i. i. 
 fic^ in three things. 1 . That thefe mnft be only a Male, the otiicr might as wcU 
 
I ConpdeYatms on the Scope of Jacob Behmen. 
 
 be a Female. 2. That it muft be all cut in Pieces, whereas the other muft be only 
 divided, not cut in Pieces, and the Fat of the Inwards offered to the Lord. 9. The 
 Burnt-Offering was after only wafliing wholly offered, no Part with- held {hew- 
 ing two Figures. 
 
 J. ;. The fiifl Principle or Fathers Property as one entire EfTence, without 
 
 dividing the Tindures of Female from the Male, which, though cut in pieces 
 (whence all Multiplicity exifts) yet is flill one not to be divided from tt fclf, as 
 was the Burnt Sacrifice, the only whole Offering without referve. 
 
 , . 4. It figureth the Man before he had trod any fteps towards his Fall ^ for he was 
 
 of the entire one, though confif?ing of many Parts, yet able wholly to go up to 
 the Lord, as the whole Burnt-offering did- 
 {:.) S- The fecond grand Sacrifice was the Peace- offering, which differed from the 
 
 Burnt, as was noted; i. In being as well of Female. 2. Retrained only to the 
 Herd and Flock ; whereas both Burnt and Sin-offerings might be alfo of Fowl and 
 Mcat-offcring. ?. It differed from the other two, in that its Fat and Inward part 
 was the Lords, and the reft the Priefts ; but not to be eaten by any legally unclean 
 Perfon. The Peace-offering had alfo a double Figure. 
 
 r. It reprefcnted the fecond Ferfon of the Glorious Trinity, i. In that in him 
 the two Natures were united. 2. In whom the twoTin<^ures, Male and Female, 
 wererefumed into one Perfon ; which we fee in that the Sacrifices were of two, 
 and only of two Kinds. Agen, They were fevered into two parts ; the Fat of the 
 Inwards frorWhe reft that was the Lords, the reft the Priefts 3 but was Holy, and 
 not to be eaten by any legally unclean Perfon. 
 
 2. 6. The Peace-offering was the Figure of the New Man, in whom, the dif- 
 eppeared Image which the firft Aiam loft is revived ; by which re- union, the fallen 
 Man is become new ; which renewed Man is fanftified to be the Priefts part , but 
 the other, vi^- The renewing Image is Gods part ; So in the Revelation it's faid. 
 j4nd hath made us Kings and Priefts, (viz) according to thefetveo Images, j. The 
 Image of God, or renewing Power. 2. The renewed part the Confort, AfTo- 
 ciate and Servant, ever rcfigning it fclf to the Will of that Image cf Gcd, or Re- 
 newer : So that the Servant becomes alfo Holy, and may not be toucht by any un- 
 clean Perfon, Will or Spirit. 
 
 (3.) 7. The third grand Sacrifice was the Sin or Trefpafs- offering, which differed 
 from the two former : i . In the General , It was to be only a Bullock. 2. In 
 Particular, tothefeveral forts of Sinners and Occafions, were appropriated feve- . 
 ral forts of Sacrifices. 3. In the Place where it was to be Sacrificed, (vi^.) The^ 
 Fatat the Altar for Burnt-offerings, but the Carcafs, Hide, and Dung in a clean 
 place without the Camp. This figureth the third Principle, as it comprehends the 
 fallen Apoftatized Man. The Bullock figures the fallen .Humanity , the Fat the 
 Heavenly Humanity, or Reftoring Tir.dure which was only the Lords and it alone 
 worthy to be offered at the Altar. But the Carcafs, Hide and Dung , the fcnfual, 
 impure, finful Man was carried out of the Camp, yet it muft be to a clean place i 
 w here it muft be burnt, not faid to be offered, for it was too vile. But the Burnt- 
 cffcring is call'd the continual Burnt- of ring. 
 
 8. A Monk of the fame Monaftery and tim^e with Luther, having compleated 
 the time enjoyn'd them for Prayer ; added, asking. Whether he had not now 
 done what was fully fufficient ? Had an audible Anfwer in thefc words, (vi^-) 
 Reide mihi mediam Lunam, jolem (Isf cmm inm 3 Give mc the Half- Moon, the Sun, 
 and the Anger of the Dog. 
 
 9- The words import to my underftanding as follows , by the Three Things re- 
 quired, his whole three Principles or whole Man, his Soul, Spirit and Bodv 3 for 
 by the Anger of the Dog, the firft Principle is charaftcred , which excluding the 
 
 Light, 
 
Conjideratms on the Scope 0/ Jacob Behmen. • 19 
 
 Light, is comprifed in the firft four Forms , extendcth no higher than to fiery 
 Rage, and is the ftate or place called in the Revelations without, where are Dogs. 
 
 z. The Sun, which was required to be given, evidently lignifieth the fecond 
 Principle, which the outward Sun reprefenteth. 3. The Half- Moon meaneth his 
 third Principle, which corporifeth the Elementary Concrets, and infiucnceth their 
 Mutations by her own Regular Laws in Conceptions, Progrcffions, Maturations, 
 and Tranfmutations, Rcfolvings and Decknfions of Tcrrellials, and in the fluxes 
 
 of the Tides. „ r.- r 1 • , r i. 
 
 10. But if to another Man my Gjnltructions Iquare not, be it left as that on 
 which is hanged no ftrcfs, but a great probability. 
 
 The three Principles of sal. Sulphur and Mircury, compofe every thing that hath 
 a created Being, from the top of Heaven to the bottom of Hell (as I may phrafc 
 it) in the Dark, light and mixt Worlds or Out- birth. 
 
 CHAP. XV. 0/ Jehovah, and the Creation,. 
 
 I. T E T us now, after a View of the Three Principles, come to a fummary 
 
 1 J difquifition (how brief foever) yet that may fome way affift the willing 
 Mind, how, through the Creatures to difcover fome glimpfe of the Omnipotent 
 Majefly, whofe Offspring we are; or rather, whofe Offspring we were 3 really 
 retaining in our depravity only fome faint Reflexions , and nigh worn- out Im- 
 prcflions of that dear beauteous Image we had. 
 
 2 .A glance of the Mof^ High in the Face of his only Son is(without Comparifon) 
 (infinitely preferrable to all the moft fublime Speculation and Wifdom of Man 5 
 for it is That we loflby the Fall, and the knowledge of That, is That we are taught 
 to hope for in our Refloration by Jcfus Chrift. 
 
 3. And though it be hard , yet polTible , to all in whom the Light hath fo en- 
 kindled Love, as they fearch for it as for hidden Treafure. 
 
 And becaufe we are as one Purblind, not able to fee afar off, we are to feek by 
 things within our Ken ; and thence is it the Apoflle faith, The imvjfible things of him Rom. i. ^o<. 
 from the Creation of the JVorld, are dearly feeriy being mderftood by the things that are- 
 made his Eternal Power and Godhead. 
 
 4. By his Eternal Power, isunderftood according to the firfl Principle, thein- 
 difToluble Band, the Father's Property, according to which he is aconfuming Fire, 
 smd that Work call'd his ftrange Work, and his coming forth to that, his coming 
 out of his place. 
 
 J-. But by his Godhead is underftood, according to the fecond Prindple or Son's 
 Property, in which hcis^ehovah. Gracious and Merciful, long- fuffering, and abun- 
 dant in Mercy and Truth ; Mercy it fcif, forgiving Iniquity, Tranigreffion and Sin. 
 
 6. Now to know God really and truly in any meafure , is to know the Son of fransformint 
 God, who is the Regenerator, by the Co-operation of the Holy Ghoil , in fome v„,,Jig^g^g ff 
 meafure cleaning the Heart of every thing that may becall'd Self, and fubjefting q^j * ' 
 k to the Obedience of the Holy Univerfal Will 3 making it run with Delight and 
 
 Joy in that W^y which to the unmortified part is grievous. 
 
 7. For his firft four Forms, having by the Grace of God generated the fifth, the 
 Love in the Light, the Soul thus divinely irradiated falls very fickof Love, and 
 nothing can give Eafe and Content longer, than while he is following his Beloved, 
 either by patient waiting for him, or doing or fuffering what he willeth him to 
 obey and fulfcr. 
 
 8. Now ^ 
 
20 
 
 A Glance of 
 the Ccntem- 
 pUtive ind. 
 dijlinU limrp 
 ledge cf God. 
 
 JVhence the 
 two AHive 
 Elements 
 fprujfg. 
 Some flop be- 
 gun to the 
 breach by Fall 
 cfthe Angels 
 by the Crea- 
 tion. 
 
 The Creation. 
 
 Man created 
 Cods Image, 
 and what thut 
 
 * Conjiderations on the Scope 0/ Jacob Behmen. 
 
 8. Now we are to know that from Etcrrity is the firft, fecond, and third Prin- 
 ciples according to the Father*, Sons, and Holy Ghofts Properties, the One living 
 m the Other, havi-g all One holy free Omnipotent Will. And that the Infinite 
 . Abyfs, wherein E emally dwell the fcven Spirirs, and in every the leaft imasina- 
 bie Circle whereot dwells the whole Holy Trinity, Abyfs orimmealurable hci^hth 
 depth, length and breadth, which Men and Angels can reach no number of, nor 
 conceive its !mmenfity,isas the Holy Body of God,who is its Sovereign Creator 
 Owner, and as a Soul and Spirit to it. ' 
 
 5». But this pure Abyfs is Holy, and as one Holy Element the Seventh (the Labo- 
 ratory of the other S\£) hath in it all Powers and Vertues, out of which Heaven, 
 Angels, and all Inferior Productions come 3 for in it is the Divine SaHtter and all 
 Qualities in indilToluble Amity and perfeft Harmony, due Equality moft dearly 
 embracing each other ; b:ing the Myftery of all the various Powers. 
 
 10. And from the two firft Principles therein by the Exit of the Holy Ghotk 
 swcre Throne Angels created , according to the feveral Properties of the feven 
 Fountains Spirits, with their Hofts rcfpedively, having the great Might of the firft 
 Irinciple,Glonfied with theMajeftick light of the fecond, the Son of God. 
 
 f^l' f^^ ^'^"f^^ and his Angels extinguifti'd in themfclves the glorious Sweemefs 
 ot the fecond, by giving up their Will into the firft four Forms, which without the 
 lecond, are at Eternal Enmity. 
 
 11. Alfo out of the Holy Element were created the two aftive Elements of Fire 
 3^^^r '^^c Property of the Father, and Air (wherein is Light) after the Property 
 ot the Son. Out of which two , after dividing of the Properties in the Dark 
 • ? ^^\^^'^^ of the Fall of the Angels) came the Mortal Water and Dead Earth, 
 m both which, by the prevalence of the Aftringency, came Rocks and Stones. 
 
 13- To ceaic that immoderate Coagulation the Word commanded Light, ex- 
 pelling Lucifer , at which the Holy Angels rejoyced ; f^rere vpafl ibou when the 
 Morning Stars fang together^ and all the Sons of God fhouted for j'ry ; for then was 
 the Out- birth or third Principle founded by the Exit of the Holy Ghoft. 
 
 1 4- Then aUb out of the Holy Element , and the divided Properties, which 
 Lucifer had brought into a confufed Chaos or Dark Deep , the W!:M-d fpake the 
 Aftral Heavens, the Seven Planets after the Properties of the Seven Fountains, 
 and all the other Stars and the Terrellial Bail , after the infinite variety of the 
 Properties. 
 
 1 5. Alfo out of the Holy Element and the Aftral Birth, came the four Elements, 
 and cut of the Elements the Tranfkory Creature?. Some bare the Figure of the 
 firft four Forms feparated from the Light as venomous Creatures, Toads, Tor- 
 pedo's, CiTcr. from the Anguifh : Scorpions, Spiders, Bafilisks, ^c. from the Fire j 
 tor every Property would be Creaturely- Some alfo figur'd the fecond Principle 
 in Jnnocency, Meeknds, and Love ; as Lambs, Doves, f!irc. 
 
 i6. Then in the Throne of fccluded Lucifer and his Angels, the Word fpake 
 Man, fuch an Image of God, as might not only be thefciond Race of Intellecftu- 
 als ; but a compleat Image of ail the three Principles. That is, his Soul out of the 
 firft Prmctpk or Dark Power- World ; his Spirit out of the fecond, the Holy Light 
 World; his Body out of the one Hoiy Element, the Root of the four Elements j 
 fo that he might by his Divine Holy Principle of Lo'^ and Meeknefe illuftrate, 
 and fweetiy ufc his firft, as the fallen Angels fliouid hare done : He was alfo fur- 
 nifhed witli the third Prmciplc , which the Angels were not i and in that re- 
 fpeita more compleat Image of God than they; over which third PnncipJc he 
 might aifo bear Rule by the Power of the Divine fecond Principle. 
 
 17. And by his third (in fubordination to the fecond) might Rule over the 
 Aftral Birth and Elementary, not only as He was the Natural Lord in that Prin- 
 ciple, 
 
Confiderations on the Scope 0/ Jacob Behmen. 21 
 
 ciple, but ennobled alfo with the Light or Angelical Principle , and therefore 
 able and adapted to Rule over the Creation: knowing what they w'ere,whencethey 
 fprung, and whither they tended ; for all Properties were open in him j thwefore 
 Aiitn could name them knowing their Parentage and life. 
 
 Thus the manifold Wifdom of Gcd appcareth in every thing, and fummarily to 
 be obferved in thefe following. 
 
 1 8. Firft from the firft Principle glorified with the fecond, according to the rr 
 feven Fountains, were created the Throne .\ngels, Arch- Angels and their HoHs. Angels. 
 
 1 p. The Creatures that derive immediately from the One Holy Element as the 1. 
 Paradifical Body of AUm^ that was more pure than fcven times refined Gold, Min's Body. 
 and to have remained eternally. 
 
 20. The Aflral Birth of the Vifibie Heavens, and their Invifiblc Powers: Of 3. 
 Alliance, Dependance and Affinity, with which is Man's Aftral Spirit called his Afird and 
 Prophetick Evcfter > which ordinarily predids by Dreams, a .kind of Intuitive Vifible Hu^ 
 Impulfes of approaching Good or Evil j fmall,airo important natural Events,«irf. vens. 
 
 21. Out of ifefc ARral feem to be born Thofe Mortal (yet to the outward Eye 
 moftly invifible) Creatures, in all the four Elements called Aerial Spirits, pro- 
 digious Prediftcrs of Wars by Armies in the Clouds : Others alfo of the Fire : 
 Some Aquaftrifli, and Thofe of our Horofcope Terreftrial and Subterranean, that 
 are about Minerals, of which This Difcourfe is not follicitous. 
 
 22. Out of the Holy Element proceeded the two Elements 3 and confequcntly 4. 
 the four 3 more Pure and Paradifical than after the Curfe. 
 
 23. Hence by the fteddy Conduft of the Separator or Father of Nature (fubifti- 
 tuted by the Great Creators word) and by the Spirit of the Tinilurc, have fprung 
 the Animal, Vegetative and Mineral Kingdoms, to the compofition of every of 
 which Naturaliils find the Principles of Sal.Sulphur and Mercurj^morc or Icfs pure, 
 according to the Body which it compofcth, and the Tindure wherewith it is 
 more or lefsfublimed and ennobled. 
 
 24. But Lucifer by his renting from the total Unity, thereby making the Pro- 
 perties feparate, prophane and unclean, there proceeded out of the firft tour 
 Forms hellifh, immortal, fierce, horrible, poifonous Creatures, to whom Death 
 and Darknels (the fiercenefs of the Properties) is no woe or torment 5 for it is 
 their Life. But Hell is therefore an intolerable Hell to Angels and Men, becaufe 
 the/ were created to another State, in another Prindple, for another End. 
 
 2 $. From all the three Principles, with the Potcnce of the fir*, Love fire pf the J'*- 
 fecond, and moving Life of the third, was Man created. And as fuch with the 
 light of God, which is not quite extinguifhed in him 3 for when once awakened 
 
 by Divine fiirring and his hungry dcfire, let none think it impoffible he ihould 
 fee into the feveral Principles that are truly in him 3 for the Child knoweth his 
 Parents better and better as himfelf groweth to be a Man. A breath of Air is 
 like the whole Element, a drop like the whole Ocean, a fpark like the whole 
 Origin, a clod bke the whole Ball. 
 
 CHAP. XVL Man s Eftate before his Fail. 
 
 I- A y^ AN being ranged a little lower than the Angels, yet with one Principle 
 iVX more, hath a Sjarit penetrating as theirs 3 if brought into an eameft 
 hunger tofearch and knock. Let none forbid fo doing 3 for God delights to be 
 fought and known ; by fuch can he be moft iovcd and admired that moft dif- 
 fover of bixn. 
 
 2. And 
 
t i Cmijideratiom on the Scope of Jacob Behmeii. 
 
 a. And thofe his Children who know moft clearly what they fell from,will flrive 
 mofl to be rccovercdsand thofe that penetrate deepeft into that difmal plight where- 
 into they have plunged themfelves, muft needs be moft profoundly Humbled 3 and 
 Thofe that find the profecuting of their own Wills to be a Fighting |againf} God 
 their Rcftorcr j will be eaficft prevailed with to lay down their Arms j Die to their 
 Wills ; Refign themfelves to His Conduft 3 Repair to His School 5 Bear His Yoke ; 
 at any price Buy the Pearl j Fight the Battle of Faith 3 that they may lay hold of 
 Eternal Life. Wisdom calls -^ They only are the Sons of ff^ifdom rcho vfiUhear. 
 
 t come now to the foUomng mofl JmponAnt Points and Enquiries. 
 
 1 . Wha t Man was before his Fall 3 . What Fallen Mans Eftate was ,and i&i 
 
 2. By what degrees he fell. 4. What may be his Recovery. 
 
 I. Concerning Man's Eftate before hii FaU' 
 
 y. God made Man, in, or after His Image (as hath been fhoSn) how he was 
 God's Image j vi^. an ExtraH out of all the Three Principles : The Ignorance 
 whereof befel Audem, in the fourth Century after the Incarnation j who faid 
 God had Hands and Feet. 
 ( I .) 4. But God's Image was to exprefs in Aiam^ that He had in Harmony HU whole 
 
 Firft Principle^ and all things fubordinate to It j fo that the four Forms did migh- 
 tily eftablifli him 3 and This Harmony fioodby the Love-Fire and Holy Light of the 
 Second Principle 3 by which alfo he could Rule over his Third Principle. 
 (2.) 5". Hewasfo pcrfedly God's Image, as that he was capable of Eternity, with- 
 
 out any neceflity in his own conftitution to make him obnoxious to Mortality. 
 Elfe how is his Death denounced the Penalty of his Difobedicnce ? 
 (9 \ 6. Nor could he be clogg'd before he fell, with a Darl^ Body, ftuft with the Ele- 
 
 ments, and built upon Bones to bear it up, as may appear by four Evidences. 
 
 Evider.ce i . The Elemental Fruits are Mortal 3 therefore are proper Food tO 
 fupport the Tranfitory Creatures that feed on them. 
 
 Evidence i. Boncs proceed as Stones alfo do, from the too hard coagulation 
 of the Aftringency^ producing (in the Saline Element) the Principle of Mortal Salt. 
 
 Evidence 5 . The food from the four Elements requires a grofs Elementary 
 Carcafs to digeft, and draught to evacuate their Earthy Part 3 bOth incDnfiftent 
 with the Purity and Eternity of Paradife. 
 
 Evidence 4. The Elements themfelves pafs into their Ethers, and ceafe as to 
 their prefent Exii^ence, when the MyScry fhali be fulfilled, and the End hath 
 found the Beginning. 
 
 7. Adam was a Virgin of Purity, with both Mafculine and Feminine TinSfures,9sis 
 evident 5 for 'tis faid (when Adam only was made) Male and Female created he 
 them, fo compleat was He as able to Increafe and Multiply, and Blejfed thereunto, 
 ■y. 28. By both Tinflares i not by two Pcrfonsj for Eve's being made, is not re- 
 corded till Gen. i. zi. 
 Cbj. S. Will any fay Adam and Eve were made at once ? Gen. i. ^7. Gen, 2. z8. but 
 
 only the Order more at large given. 
 yinfw, 9- If ^s anlwcred by the Holy Ghoff; where, the Apoftle convinceth by One Ar- 
 
 gument ^ rcafonablenefs of the Woman s SubjeSiion 5 becaufe of the Priority of 
 Man's Creation. 
 
 10. This muft alfo be noted, th&Woman was not given him, as were the Fe- 
 males to other Creatures. 
 
 Alfo that before her being made, God faid all was Very Good 3 Refted from his 
 Crw»/n^ work J Bleffcd a Sabbath 5 Planted Erfen, Watered it 3 caufed it to Growj 
 
 and 
 
 (4.) 
 
Cmjideratlons on the Scope of Jacob Behmen^ 25 
 
 •nd the Sacred Records name the Rivers, and feverai quarters whicherward their 
 Effluxes direded themfelves j what Lands they wafhid. O'c 
 
 1 1. But farther, that the Propagation of ^i^w's Race fliould have been by 
 ^i<iw alone, is demonftrable (among many other produceabie) by the following 
 Arguments. 
 
 It. There was no Rending of the body to lave been ; for Rending is incon- Argument r, 
 fiftent with the Ftappy. Perfed Eternal State of Union j dividmg the Properties 
 caus'd Enmity, as in Hear, Cold^O'c. 
 
 13. The hanging on him the Bcftial Genitals is, That whereof Nature it felf(as Argum. 2. 
 deprave.! as new it is) is Afliamedcf. andBlufl-.eth at: The Soul hideth it felf all 
 
 it can from This Monftrous filthy Brutilli Deformity, which it would rot do, 
 had it been ic felf of no higher Extradlion. This the very Fallen Man well fees, 
 to be a New Strange Hateful Image, whereto therefore It would not befubjcdled 
 by the Creation. 
 
 14. The Law of Circumcifion on That Member, {hews God's difpleafure at Argum, ?. 
 That New gotten vay, like the Beaftial Propagation. 
 
 If. The Lord Jefus His preferring the Chaft Virgin Life, tho* ( of pity to our Argum, 4. 
 Impotence and Infirmity) rcftraining them, only to it, to whom power \s ex- 
 tended thereunto, tignifieth (a? himfelffaid in another cafe not very forrcignto 
 this) that in the begirnmg it was sot fo. 
 
 16. The fadandaflomfbingEflTed: as the firft fruit of Copulation after dividing ^-•y-. 
 of theTindlureswas. when Eve brought forth Cj/«, ihe faid, I have got a Man & **• 5"' 
 from the Lord, more truly rendrcd, I have got a Man The Lord 5 intimating that 
 flie thought That Son was the Seed promi fed ihould break the Serpent's Head. 
 But he prov'dTasthe Seed of the Serpent) the Murtherer of him who bare the 
 Image of the promifcd Seed which was fo great a confternation,that ihe conceived 
 no more till after 7© years- 
 
 17' The disregard God ftieweth towards That Divided Image, * who alfo in the Argum. 6. 
 Tranfgiefllon fhewed a difregard towards the Inhibition of the Moft High God; * Yvz- 'the 
 which difregard for Humbling That Sex , appears, IVomAn. 
 
 1. By enjoyning Their Subjeflion, and Ine to have power on her Head, becaufe 
 of the Angels (that is to fay ) Thofe flaming glorious Virgins in whom the 
 Tinsflures arc in infcparable Union, are God's immediate Vicegerents, and would 
 not that the fcparate Tindlure fliould forget ifs Declenfionjand forgo or furmount 
 its Station 5 but be Modeft, Submiflive. and Humble 
 
 2. By not admitting themany'Token of Refumption into the Covenant under 
 the Law, whereas the Males had That of Circumcifion. 
 
 ?. By admitting and enjoyning only the Males to Worfliip at ^erufuUm thrice 
 every year ; and when the Women came, they came only into a Court at the 
 Lord's Houfe more remotely fcituate than the place for the Males. 
 
 4. By the little mention of the bringing forth any Woman before the Floud,and 
 without Record of the Age of any Woman in the whole Old and New Teilamenc, 
 Sarah only excepted. 
 
 18. The Law of Uncleannefs after Child-bearing fhews how impure This way Argum. 7. 
 of Propagation is ; for the Woman having brought forth a Man-child,was urclean Lev.i. 24;. 
 feven days, and to continue without touching any hallowed thing, or approach- • • ' ' • 
 ing theSanftuary 33 days. But if flie had a Maid child, her Legal Uncleannefs 
 was for fourteen days, and not to be purified till fixty fix days- 
 
 Whereas fevcn days fiifficed for cleanfing a Leper, or ore who had an IfTue 5 
 Thoie on the eighth day might come into the Tabernacle of the Congregation as 
 before. 
 
 i^. All which evinceth the Human Birth by the Woman to have much more 
 
 D m 
 
14 Conjiderations on the Scope of Jacob Behmen. 
 
 in it than bodily Pollution, lince fepararing the Tinftures. For the Leprolie was 
 a bodily Pollution in a high degree; but the cleanfirg the Woman being near 
 Five times as much for a Man-child, and near Ten tiir.es as much for a Maid- 
 child, is a too pregnant Tei^imony that t^e Impurity of This Propagation is ex- 
 ceeding great, which moved David's ConfeHion 3 / vptu Born in IniqaitVy and in 
 Sin did my Mother Co~xsivs me. 
 
 20. Man's Propagation after Separating the Tinftures is defiled with much 
 Immodetly and Luft 3 fo that it derives Filth, Sin and Shame ( as by a Terrene 
 down a Precipice) from one Dark Soul to another : For abating the Impetuoufncls 
 of which, Ifiiic the Son of the Promife was not only o^Abrahum^v/hen Old,butof 
 Aged Saraby with whom it was ceafcd to be after the manner of Women 3 and 
 Luft was withered, and the eminent Jofi^ph^ Samuel, and other choice Servants of 
 God were of great Modefty, and obtained by Prayer. 
 
 21. But at once fully to convince us of our Impure Defcent from Adam and 
 Eve, the Lord Jefus was of the Virgin. 
 
 CHAP. XVII. OfaVirgifj'Propagatm, 
 
 ^ ' ■ W'^^^ ^"^ ^^^' ^^"^'^ ^ Virgin Propagition pojjibly have been ? 
 
 A. The Lord fpeaketh nothing in vain, and He it was that faid, Gei 
 » able efThefe Stcnes to raife Children ipito Abraham. But, 
 
 2. It is an{wcred,That tho' the above Arguments may challenge the force of De- 
 monftration to enlightened Reafon 3 yet bccaufetheiSenfes often make Mutinous 
 Refiftance to folid Reafon, the Senfcsfhall be (by what follow s^ gratified, as far 
 as the Sublimity of the Subjeft may expofe it leif to the view and touch. 
 
 Demnnftrations to the Sense's of a Firgin-Prcpagation, 
 
 I, 3. Light (with little lofs) penetratethGIafS: fo plentifully, as can improve Ge- 
 neration by contraclion of its Central and Original Property thro' Burning- glafles, 
 by which alfo it can defiroy ; as 'ns laid Archimedes did the Roman Nivy at Syra- 
 tufa ; and we fee Light, not only walking thro' Chriftal, but Multiplying by the 
 Motion. 
 
 4. And can any think Adains Pure Body (;vhilft capable of Eternity) had not 
 Left in it obftruftiveto his Magical Will, for Divine Imployment 3 or rather More 
 Aflifting Power, thanCondenfedPoncerous Gialsor ChriTial have of oppoliuon 
 or furtherance of the Solar Raies ? 
 
 Was not His whole Man fortified by Harmony for Vigorous Operations ? 
 I, s- See we not the fubtle AcoTiscf Fire, inftnuate thro' the Fores of Grofs Iron 
 Pots, to the evaporating of Liquor, with the alcending Breath whcrcot, (hefubtie 
 fiery Atoms cloath themfelvcs and take wing, till only Dr 'gr uncapabie of Light 
 be captiv'd in the Pot, and finally the Iron become Luiirous, as if it aifo wiLed no 
 longer to be Iron, but Fire and Light. 
 
 See we not Fiery Atoms, as ca'mly enter the finer Pores of Silver VeiTels, and 
 Tvith like facility make paflage through the moft exquiiite Pores of <^olden Veirels. 
 
 6. And fhould not That Glorious Crefituies B.'dy (a glimpie whereof was ^fo- 
 fes Shining Face and Wondrous Works) have been more Potent to work His 
 Creators Will, in His Own Principle, than theie Dead Inf^anccs ? 
 
 Confider we alfo the Healing Emanations from the Boui«s of the Pifciplcs, as 
 the Power of Railing the Dwd, ciTf. 
 
 7. Sec 
 
Confiderations on the Scope of Jacob Behmen. ^ 2 5 
 
 7. See we not the due aftedion of the Blood, drawn out of the Veins, with That Demonfl. s- 
 remaining in the Veins- And if That which jfTued Out at one Orifice be kindly 
 
 treated abroad, how it difpatchech quick M-jifTcingers to impart the Vertue thereof, 
 not only to that Wound whence it ill'ued, but toa» many other as the Body hath 
 fuffered by. 
 
 8. And ihallwe abridge the Magical Child, of the kind Afliding Intercourfe of . 
 Its natural Parent, of what the riblcnt Man, and Cold Blood is privileged with. ' 
 
 9. A Woman, Great with Child, doth often Imprels Magically on the Fruit of Demonfi. 4. 
 her Womb Cherries, Strawbcmess (^c. things 5he Longed Eameftly for, as well 
 
 as other tokens of III Created by her PalTtons of Fear 5 others do Mortally Wound 
 by their Anguifli, Defpair, Z:7'c. Others Exait to exprcllions of Joy, by the railed 
 Serenity of the Mother's 5piritj as the Babe, in the Womb of Elixabethy leapt at 
 the Salutation of the Virgin Aftf7, 
 
 10. If therefore fuch Vigour remain as the Relique cf Languifliing Magick- 
 Power, in lb great a degree Dfad, »nd almoft forgotten ; and that in the weaker 
 ^exofthe divided Tiniflure of Mortal Man, when Rowledj (hall any doubt buc 
 That fufticient Virtue and Majcfty Sate enthroned in Mitft, whilft perfcdiy En- 
 riched and Ennobled with both the Tinftiarcs ? Who was a Spark of God s Omni- 
 potence, Divinely to effeft what His Creator blefled him to, (viif.) to Multiply 
 the New Race , bearing God's compleat Image , inftead of the Apoftate Angels, 
 who by extinguilhing the Kingdom of Love (implanted in their Creation) had 
 letloofe, awakened, and introduced into themfelves, the Wrath of the firftPrin- 
 riple, and fo perverted God's Holy Work, by the Wrath of the firft four Spirits. 
 
 11. We fee an Ability of Propagation in thellniverfal Sperm ifluing at the Con- Demon(f. $. 
 Audi Pipes of the three Principles. The Eye obl'erves ic m Shellfiili , Trees, Flowers, 
 
 Herbs, having their various Kinds in their refpedive Seeds with their Tindlures of 
 Male and Female united, or Fire and Light in one. And though thefe laft, the Ve- 
 getative Tribe be more remote than the Senfitive ; yet every one gives Pregnant 
 Tcftimony to illuftrate and lead to the mofl Noble- 
 
 12. Andfliallany think, Man, whofe Original exempted him (had he perfe- 
 ver'd) and fixt and fet him on high, far above the reach of any the Icaft approach 
 of Mortality; as Sorrow, Wearinefs, Sicknefs, Sleep, could admit theDefc(fi of 
 any thing that might tend to impeach his Pferfedion ? Should not he be fu'ly able 
 to perform all the Parts of what might concern the perpetuating his Race, by 
 communicating his Heat and Light as the Sun doth his.in pure Modesty, and higheft 
 humble Love, that his Divine Offspring might have aflifted in that holy Paradilical 
 Imployment. 
 
 1 3 . It fcemed needful to be thus Large, to be a High and Povi^rful Incitement 
 to all the Sons of Mlildom, to fix their Souls on noble Divine Objevls, by the Ex- 
 ample of the Sons of Princes, who level at Kingdoms. 
 
 1 4. Let therefore the Song of God pity and pray for , and never envy gods of 
 clay, who covet Crowns of glittering Earth, ftuft with Thorns, waflit with Tears 
 and Blood of opprefled innoCents,often fupported by Fraud,and not feldom blown 
 off by the breath of Curfcs juf^ly caus'd. 
 
 1 i' At hciC the centre of Cares, furrounded by ravennous hungry Vultures- 
 I fay. Let not the Children of the Day caff their Eyes on thefe, nor fuffer therri- 
 felves to be encircled and enchanted with fuch Mockeries ; but fet their whole • 
 Hearts on the Everlafting Inheritance forfeited by Adanmnd. Eve ^ but redeemed 
 by the Promiled Seed , the Humbl; Son of the Eternal Virginity, the Glorious 
 Lofdjefus. 
 
 !<?. This hath alfo been the larger infifted onto keep u^ in confiant Self-abife- 
 meot, itet every of us hath fo Prodigally wafted our Heavenly Portion, and fed 
 
 D 1 among 
 
2$ ConpdeYations on the Scope of Jacob Behmen; 
 
 among Swine , Abandoned our dear pretious Virgin Tmaget)f Purity and Modefffi 
 and become Shamelcis and Filthy with the-Detormity of the Luflful Beafts that 
 have no Law. 
 
 Alfo to facilitate, explicate and introduce what follows j which is to Enquire 
 according to the Method propoled. 
 
 z\ CHAP. XVIII. Offome Steps hy which Adam declined towards his 
 
 heavy Fall. 
 
 I. np HAT Man having both Tirdures was perfect Male and Fema'e , and {q 
 X was very good, hath been fliewcd from Scripture , and proved to the 
 enlightncd Reafon, and dcmonflrated to the very Senfes, though now they are 
 fo dull. 
 
 2. Alfo, That Man fliould have have Exerted his Holy Ability of Will, and Uni- 
 ted it to his Excellent Power, is plain: But he did it not, is as plain, by negleft 
 whereof, it was faid, It U not good that Manjhould be alot-e, but a Meet- hdpJhouU be 
 mads him. Then God ca^ Aitm into a deep deep, took from him a Rib, of That 
 made a Woman. What a ilrange change fee we , fo vaft , fo fudden an AltCr 
 ration ! 
 
 3. Was Adim good, perfeft'y fo , to walk with Godlike a God, in a Hea- 
 venly or Paradifical ftate for ever ? Wants he a Help , by Subftraftion to receive 
 Addition ? 
 
 4. Will any one penetrate into this, to them, or him be it faid. Seeing Aidm 
 would not flir up both the Tindtures, which in great Might were United in him, 
 but would in this alfo be an Angel , to remain barren as they. Whereas he as a 
 Centre or Fottntain,{hould have ftreamed out a new Race ; therefore the Gracious 
 Creator let him deep as one in a Swoun, then divided from him the Female Tin- 
 fture and the leflcr part of hi*^ Effence or Strength, fignified by a Rib, which is part 
 of the out- guard of the Internal Organs of Ufe, and therewith built a She- Man. 
 
 5. Both were Holy , but Danger of TranfgreflFng was near ; hence came the 
 fevere Penal Law, That they fliouId not Eat of the Forbidden Fruit, ("v/f) That of 
 the third Principle, wherein were the Properties of Good and Evi), both of the 
 Aftral and Elementarv World. And the knowledge of both the Properties was in 
 the Fruit J for he was to Rule over, a.id not receive into himfelf the third Prin- 
 ciple J the Properties in it were divi.'ed by reafon of the diforder caufed by the Fall 
 oi Lucifer; and therefore meat only f.jrtheTranfitory Creatuies. 
 
 Now come we to the Degrees by which Man declined. 
 
 J, 6. Step, muft be his not Exerting, Executing and Exercifing the Power his 
 gracious Creator inverted him with. 
 
 2, 7' Step, was his Sleep. SleeporSwouning is Death's Elder Brother, a Debility 
 
 to the Motion of Senfitive Creatures 5 an Inability in a great meafureto A<5lion, 
 every Inclination to it is Hoftility agamft an Eternal perfeft iktcj Hoih's flcep 
 fliew'd the Figure of Adams fliameful Sleep : And Lot's Sleep fignr'd fomewhat 
 worfe than Shame, as the Confequenceof Adams fleep \ yet both cfFcded by their 
 declining in the third Principle , in oppofition to which , Daniel calls the Angels 
 ff^aichers. 
 
 2, 8. Step, was his b:ing divided Dividingby difre(flion or difcontinuance of Parts 
 
 is Diminution, and fo Diametrically oppofi^e to entirencfs, warring againft Union. 
 
 For, if the Icaft divilible Part be fevered or cut o£f from any Body, vraoting the 
 
 ~ Icaft 
 
Conjiderations on the Scope of Jacob Behmen. ij- 
 
 leaft degree of Infinity, that whence it is diiTeclcd, how immenfe foevcr, is mode 
 Ids, till the Se(5lion do as really and locally Re-unite, as before it feparated. 
 
 9. But Evt J being taken from Adcim, made her a Numerical Self, was a Local 
 fevering asjrruly diftind as the Fema'e from the Male of otherCreaturesjnor could 
 the Tinctures re- unite to be as before in pure Virgin Modefty, butfhe became no 
 Reftorer, but a Help to prevent a worfe ftace 5 but how a Help may be demon- 
 jlrated thus. 
 
 10. The ftrugling of the three firft Forms generateth the fourth, as the conteft Demonfi. u 
 of the two firft begets the third j fo the difcord of the fourth doth wreftle till it 
 produce the fifth j and fo of the reft. This while they were in fwect Harmony in 
 
 one only individual Adam^ he might, like the Sun , irrefiftibly have diftufed and 
 {hed his potent Influence ;, but after one rending , muft follow a farther rending 
 of the Body. But a bare mcifion to divide without Separation(or any part) of dis- 
 continuance of I'arts, may be only fuch as may ftir up to Adtion, though not with- 
 out thwarcmg, reludance or regret which may farther appear. 
 
 1 1 . A Tree partly by its Iccure fituarion, from (haking, jogging, ftormy puflies J^ttnonft. x» 
 or rugged touches may have its Mercurial Vertue flumbenng , as Fire in Afhes, 
 
 the Sulphur in it be num'd, and the whole in a Lethargy : when by cleaving the 
 Root with a wocxlen Wedge, that part is awakened, and the contrary qualities of 
 its Compofition, mutually and gradually excite and call one another, till like a 
 a Clock-work they confpire andj>"'yn Hands to bring on their great End. But 
 if the Plant voluntarily confent wholly to give up its Will to breathing out its 
 Odour and Fruit , what need conculfion , or flafhing, or any cleaving or dividing 
 at all. 
 
 1 2. And though this dividing of AiAm was as the Lancet of a merciful Chirur- 
 geonj yet every Wound of a Friend fuppofeth Ncceffity, and confcquently incon- 
 gruous with the pertedion of entire Peace and Union. 
 
 Though alfotnefeDemonftrations fpeakplaineft after Evm Tranfgreflion 5 yet 
 may we Scrutiny by the Effect into what occafioneth it. 
 
 13. Step, was Aixms Lufting after Eve 5 for when he took her in his Luft,where -■ 
 was then his Modefty, Divine Virginity and Purity ? The heavenly Virgin with- 
 draws from every the leaft appearance c f llnchaftiry or Inconftancy. 
 
 14. Step, was the Tree of Temptation ; -4i4wi having a little declined from his 5* 
 Primary Perfcdion, which brought the Ncceflity of dividing him 5 yet reigning as 
 
 a Mighty Powerful Son of the Almightv God in all the three Principles and being 
 fubjtft only to God, what wonder was the fprouting of that Plant in Obedience 
 of his Royal Magical defire ? which was fo Potent in all the three Prin'iples, as to 
 any thing in them irrefiftible What could hinder, feeing he had divided himfelf 
 fromhimfelf i but that a Flant with divided Properties of Good and Evil ihould 
 put fortti its Fru't in the third Principle , and oifer it ielf to the touch and taft 
 of him, who wa? immediate Lord both in Right and PoffjfTijn, in and over the 
 fame third Principle. 
 
 I J. Step, was Ere, who being lefs than the half of the new Enthroned Prince, 6, 
 and curioufly ry:ng the "air Form and charm d by the Serpent'*; lubtle Rheto- 
 rick T.x»k andFatof is, as alfo then did Adam^ feeing that the fell not ini''ar.tly 
 Dead, which imreduced fuch an Ample Fall, as at which the Heavens bluftj, the 
 Earthquakes, rhe Dark World dom.ineers- 
 
 i^ For Adams firft Principle confifting of the four firft Forms , bv the Depar- 
 ture of the Luftre of the fecond Principle of Love and Meekrefs, Peace and Joy, 
 became Dreadful, and full of AnguilTi. And his third Principle became Dark 
 and Opake ; his Strength became Bones, hisTmdure mpartexnnguifli'd, the reft 
 of it became Bcaftial, Mortal, and the Properties of it became Encnucitious, then 
 
 mud 
 
iS Conjiderations on the Scope of Jacob Behmen. 
 
 maft he have Gutcs, and a Draught to ejed the Putrifying Elemental FooJ. The 
 Aflral World alio drew and inclined him s& their various wrcHling got predo- 
 minance. 
 
 17. The Tree and Fruit, was no betternor worfe than what we have, but alike 
 uniuitable to him, as Hot or Cold Poifon is to us: Th;ii Fallen State as fadly 
 alter 'd, as if a Man who ihould Rule over the Beads, fhould (as Neoucba.dnt^'^ar) 
 have a Beaft's Heart and Organs given him j for they rfgaided nor, that trom 
 TaiHng of it, God's ^e^'ere eameft Command had inhit»itcd and forewarned them. 
 
 18. For the Food ordained for them had the Properties in Perfe<5t Harmony j 
 no Curfe, MortaUty, Sicknefs, Sorrow, Care, .-^ain, rwt the leall appearance of 
 Evil, but of the One Holy Element pairely Para.nfical, avQ whcreoT They might 
 be able to live ecernally. It was the Quince/Tcnce and Divine Word fubftanciatcd, 
 fuch as feeds the BlefTed in the Refurre<a;ion. 
 
 ^ They were not to have known Evil and Good in the Root of them, divided as 
 hath been laid. Yet tho' the Experimental Knowing it were deflruftive to them, 
 it is deilrudlive to us to be ignorant of it. 
 
 19. As a Traveller, obferving the Difafter of another (who contemning warn- 
 ing) ioU his way and himfelf, unwarily induced and Grayed with him, is Now 
 highly concerned to know the Aberrations, which his 111 Leader ihould not have 
 known, that he may extricate and cilentangle himfclf, retrieve the Milcarriage, 
 and lliun the Precipices and Perils fo fatal to his foierunncr. 
 
 3. CHAP. XIX. What FaUen Mans Eflate tcoa by the Fall. 
 
 i* T^H E fecond Principle being the MajeiHck, Sweet. Divine Love, Meek Light, 
 X and theChaft Virgin of God'^s Wifdom, wss withdrawn, and he left 
 dead as to it. 
 2, I. His Soul, tho* it had loft the Divine Life of Pure Angelic^ Modeft Love, yet 
 
 being out of the Fountain Spirits, was incapable ot DifTolution, but muft ever re- 
 main Its own ftingirgFire, and its own Anguilh, without poflibility of enkind- 
 ling the Light. 
 
 X ForNowhadhe the Introduced Enmity there, and the four Original Foun- 
 tains of Binding, Attracting, AnguiQi and Fire, whereof his Soul (as to ics firft 
 Principle) was originated and made, ftood in irrcconcileable Ennity as to any 
 Power remaining m Adim to compofe them j Thcfe Contrarieties ( like Mur- 
 therers) miglit well be Thofe of whom C^tn was after afraid. 
 
 2. 3 . His Body (like That of the other Creatures in the third Principle of which it 
 was) became fubjeded to the Aftral Evil Influences, and to the Divided Proper- 
 ties of the Elements, which had power to impofe the Necelfity of Pain, Sicknefs, 
 Want, continual Danger, tranfitory Mutations, Mortality and Putrifaftion, till 
 Man Ihould return tothepuft which he was come to be : And that every part, 
 the Aftral and Elementary, were fallen back or receded, and Thofe parts refu- 
 med into its own feveral Ather, Principle or Receptacle, like other Beafts, 
 
 3. 4. And while he was Toiling under his Evil Influences, loads of Sin and the 
 Curfe, he might (like the tame Beafts) feed on the Food they did eat, of Roots, 
 Herbs and Fruits, wherein were the Evil and Good Properties j and he might 
 (like the wild Deftroymg and Ravenous Beafts, Fowls and Fillies of Prey) kill and 
 feed on the tame, and live in Fear and hoftile Enmity with his fellow deftroyers, 
 who bear the Image of the Dark World. 
 
 4* J. He ought alio (till his Afiral Revoluuon, or other Evil had given cxtream 
 
 Date 
 
Confiderations on the Scope qf Jacob Behmen. 2^ 
 
 Date and Period, to his Accurfed Dying Life) have, (like other Beaf.s) generared 
 his Children, having Now the Members ('Monuments of Sin and Shame) hung 
 on him for Propagation. And Thofe his OfF-fpring fhould inwardly have been 
 Devils, and outwardly Bea As, according to the third Principle. Yea and what 
 could have hindred but Thc-ir Bodies fliould have been conformed to the Image of 
 the icveral Realms here, whereof Their Minds had the Nature, Affedions and Qua- 
 lities, as of Dogs,Goats, Foxes, Swine, Bears, Wolves, Tygers, Vipers, Serpents, 
 Toads, Lions, C;7'<:. And to have had no other Refurredion than thole mifchievous 
 odious Animals, by Thcii-monftrous Idea's to bear the Image of the Dark World's 
 Properties. 
 
 6. Whither Fallen Man was hurrying, may farther appear, by fome notorious 
 confequences of our Defeftion. 
 
 1. The Americans, in many parts (likeBcaffsof Prey) devour RawFlefhj 
 fome yet worfe, eat the Flefh of Serpents, and other unclean Creatures 3 fom« 
 cJfcwhere faid to be Canibals- 
 
 2. It is by Geographers ob'erTcd the Tartars to be fo far Dogs and Catsj that 
 They are born blind, and till five days cannot fee plainly. 
 
 3.' The Dark World, or firft Principle, hath arrefted the Africans, conforming 
 their very out-fide by a black hue to their Evil Natures. 
 
 7. SodidtheAlhingency ratifying the Covetous Will oi Lou Wife, prevail to 
 a terrible exti earn, fo as to fix her a Pillar of Salt. 
 
 As did the fame Principle of Bittemefs, Angui(h and Fii'e confume Sohm. 
 
 8. It is oblerved by uncontrollable Authors, That the Devil, Ttho' fo crude 
 and unfuitable, direful a Companion) hath Cby Infernal Sophiffry) u(ed fome 
 unhappy Elementary Compounds, wherewith he hath difmaily and fatally co- 
 habited with luftfuL beaftly, filthy People of both Sexes, whofe Senfuality coupled 
 to their Sinful Defires, had deformed into hislrruge; fo that he hath carnally 
 cooperated to the lateing their obfccne dccrepid Lulls. 
 
 9. Not only Thus as above, but we had a concurrence to Generate a Race of 
 Human Forms, Incarnate Devils. Cniltlren They are faid to be (no doubt) of 
 Darknefs, and literally of Their Father the Devil- 
 
 10. Such was That call'd a Succubi \yife to a Gentleman in Germany, concern- Mirt.tmher:, 
 ing whom ^obn Frederkli (then Prince Eleftor of Saxony) defired Liitbirs Opinion, Colloquies. 
 who judged it a Devil 5 defiringthe Prince to note heedfuUy what That OtF-lpring chap. ??. 
 would demonflrate themfelves. 
 
 ir. Perhaps the Old Enemy (who once ufed the Serpent j m%ht in the above 
 Story, (to prevent the horror of his own Approach, and cffcO: his uricouth Maehi*- 
 nations^ imploy fome Tcrreftrial , Aerial or Aquailrifli Creature, wherein to 
 unite himfelf to one whofe Sins had depraved and fubjedted to fo bafe, perillous 
 and prot^.tgious a Confortihip. 
 
 11. There were in LHc'rer's time fome Abjedl Produi5ti(MTS in Saxony call'd f^//- 
 crops or Suppopui (with us Chan?,elings) One of Them Luther faw at J):{fuw ; it did 
 eacas much as twoThr^iiliers, another fuckt fix Nurfes dry ; if any thin^IlJ hap- 
 pened in the houfe, would laugh and be joyful, but while all went Well would 
 cry and be verv fad. 
 
 I?, Such was the Transformation of Nsbucbudr.enart that his Hairs were as 
 Birds Feathers, and his Nai's as Claws- ' , 
 
 14. Huch aSubj;6lio;i hath our Elementary Stru(flure lapfed into by the Fall, 
 that it mav a<; reaKy be T-anfforme.i as an imburnc Eaithen VelTsl may: And that 
 tho' ufually by confent of the Will, as in Witches. 
 
 I i Yet may it alio be fbmetimes without coii^ent, and by the Arch Enemy be 
 impofcd on, as was the Woman at IfeMchy who in a Coniliwt of fifteen cr fixteen 
 
 hours 
 
JO Confi derations on the Scope qf Jacob Behmen". 
 
 hours was Transformed into That of a Calf, her Hands and Feet bent, and liie 
 Horns or Hoofs j her Tongue rough and dry ; her liody coid and fwoln, yet her 
 Scul found to be fafe, and her Body by Prayer Reftorcd to its Human Form. 
 
 \6. Ma -1 became vain in his Imagination, and his fooliih Heart was darken- 
 ed. T ic) v.erc Woilhippers of Angels, of the Hoft of Heaven, of Devils, of 
 Brute Treaiures. ot oa: lick as in E^y:t., of Stocks, Thingi almoft incred bleto us: 
 That Rati'-nsl'^reaturcsfhould mak^ Treu: Hope and Confidence to be in Irra- 
 tioliaL till wcicfledi o.; all Nations in T hi > ^g- pretenuing Improved Skill and 
 KnowledgCj y e: ftiil uo place Thcir Confidence in Money. 
 
 CHAP. XX Of Wzmi-tcoveryi, how he was he'ped again hy Chrifi; 
 and by what wonderfnlway and met hud Rede f^pt ion was & is wrought. 
 
 i-\l/'HO is fufficient to tell This, what V-flel may carry This Treafure? It was" 
 f^udicd bv the Holy Ange.s, is LheOniament of Heave i, will be the Song 
 in Ecemity. It is the lum of wnat the S;.int of God hath been dictating to the 
 Prophets, pointirg at by the L aw and Ceremonies proclaiming by the Apoftlcf 
 and Sai'^ts in His Word in the Mouth of all his S:rvants thro' all Ge icrations. 
 
 2 Now, tho' none can fay how high the eighth Sphere is, much lefs the Infi- 
 nity beyond or without it ; yet every one can meafure his own heighth, being 
 really part of it. So, as far as can be rea :hed by So vile a Nothing, fome particle 
 of the Abyfs of Grace may in Childifti Simplicity beftammer'd out, and haply 
 fome A fiiilance given to Such Inquirer, whole Inward Senfcs (hall be opened in 
 any degree of aprncfsto the Sublimity of the Macter, and whofe Spirit fliall be 
 Humbled and held back to the lowly manner of exhibiting the fame. 
 
 3. All Knowledge not leading us Humbly towards Jefus Chrift is Ignorance, 
 and compared with the Light fct up in us by Him, is Black nefs , with the Vertue 
 of it, is Dung ; with the Holinefs and Puriry of it, is Filthinefs j wirh the Order 
 of it, isConfufton and Amufemcnt of Spirit j with the Utility of it, is mccr Lofs 
 of precious Time. 
 
 4. Wehavein the precedent Difcourfe beheld the direful (hameful Stztt Adim. 
 declined into by the Lofs of the Divine Virgin of God's Wifdom, with whom he 
 fliould alwaies have lived in Purity, Modefly, and Perfection of Love : Who whilfl 
 he flood, hi? Soul was oftheM'ght of Eternity, his Spirit of the Pure Majef^ick 
 Divine Light,his Body out of the One Holy Element more Noble than fcven times 
 Refilled 3old, as the Shining Sun, and capable to endure in Eternity. 
 
 5 But Sin marr'd all, his Holy Body degenerated as from Celeftial Chriftal to 
 Putnfying Carrion,which muft know DilTolution, and for any Power remaining in 
 him, muft have returned to the Divided Elements, without hope of Recollcdion 
 and Reiur:e ijon. Which might caufe fome of the Antients , who (better knew 
 what the body is come to be, and what Principles and Elemei^ts compounded of, 
 than what at firfl ir was, much lefs what the Merciful Creator was aSout for 
 Reftoring his Loft fmage : It might ftrongly fway fome Wi'e Men in feveral Ages) 
 to laugh at the Novelty of the Refurrc<5f ion, as did the Athenians. 
 
 6- The Gracious and Merciful Creator pitying His Undone Creature of Love,to 
 His Own Precious difappearcd Virgin Image, having no motive firom any want in 
 Him of His Creature, nor any worth in the Creature, nor any ability remaining 
 in His '^reature to help Himfelf,' but of His Own Only Meer, Free Grace and 
 Goodneis, His Tender Bowels of Infinite Love wherewith His CompafTions were 
 enkindled, did fct Infinite Power and Wifdom on work to fupplant the Serpent 
 
 in 
 
Confiderations on the Scope of Jacob Behmen. ^i 
 
 in Man, by reimolanting again ti.e Dear Bride of I'urity and Modtily to whom 
 jidam was at firft Married, but had adulteroufly, cauflcfly'and fooiilhly left, ha- 
 ving treacheroufly cbaadoned himfelf, and becaken to the Divided Properties. 
 
 7. God in- fpake again the Ingrafted Word, laying. The Seed, of the IVoman JhiU 
 breal( the 5*. rpen-s Had j which Word fo reimplanted was like a fpark of Fire 
 falling intoTmder J or like Seed fown ; or like Leve.i hid in three mcafures of 
 Meal ; for it was a Living Tower, a Speaking Witnefs. It was call'd the Lamb 
 flain from the Foundation of the World, the Powerful Love of Jefus Chrift the 
 fecond Perfon of the Trinity, who by That Power of Love fiUeth all places in 
 the Heavens and Earth in His Own Holy Principle, and This Love is Jefus Chrift 
 Himfelf. 
 
 8. The fecond Mam znd Holy Seed did not only come in the Fulr.efs of Time 
 into, or in the V/omb of the Virgin Mary when He took Ficfti, but then at the in- 
 ftant of Aditns Fall at the Father's in-fpcaking did implant himlelf to overthrow 
 the work of the Devil. 
 
 9. And ftood at the Door of ^i^wand Eve, andalwaies /?andeth at the Door 
 of every Child of Theirs ever fince, none excepted in the Light of Their Life, 
 Preaching Salvation, and with the Mighty Power of the Holy Ghoft reproverh Sin, 
 convinceth of Righteoufneis, judgech Difobedicnce, and warneth all, more or 
 lefs, of the Judgnent to come. 
 
 10. This Living Word, or Word of Life, hathcaird it felf by feveral names, for 
 all names arc in it. It is the Refiners Fire, a Light Ihining in a Dark place, Emmx- 
 ruel^ The Saviour, The Hope of ifrael. The Rock ot Agjs, The Redeemer, Love, 
 Wildom,R)ghceoufners,The Holy 1 hing. Life Eternal, where- ever,and in whomfo- 
 ever Obedience is yielded. Itisof invincible Strength, will any lay hold on it .> 
 brings irrefiftible Arguments, will any lay them up in their Hearts j uninterrupted 
 Peace, will any fitftul under its Counfels? His Weapons can neither be warded 
 nor blunted ; His Dcfenfives arc impenetrable. 
 
 1 1. The Word replanted in Adzm and Eve after Their Difobedicnce, is call'd 
 tn Ingrafted Word, tho' it was carried downward chiefly, or m.oft vifibly inthe 
 direft Line thro' Seth to Enoch, who was in the Sabbath as the Seventh Day , of 
 whom czmc ^fet ufdUh, who (as the longeft Liver recorded) figured Eternity, 
 yet was the fame in Them as a Priefthood to be Leaders and Scars to Their Bre- 
 thren; The fame Principle being (with lefs Brightnefs) in others alTo; fjr nei- 
 ther is the Sun vifible, but to Them who have a Receiving Power : So nor were 
 therein ofMankind wholly Blind, but had Their Taents entruftedto Them. And 
 this Line of the Holy Seed were as the Lord's Candlcfticks and Lamps, whereat 
 others were to enkindle their weaker Lights- 
 
 1 1. It may be noted that the Heathen have all of Them the Gofpel more or lefs 
 obfcurely Preached in them- For a« they without the Written Law do the things . ( 
 contained in the I aw ; fo do they without the Written Gofpel partake of the ' 
 Mercy publiihed by the Gofpel- 
 
 13. That is, beirg confciousto themfelves of their Faults, yet find (by the 
 Smiles of the Heaverw in the Fruitful Seafons, and in the fuitablc Produdions of 
 the Earth ) that they receive Good for Evil, whicn is the Vertue of the fecond 
 Principle or Cofpel written on the whole Creation. N Kwith -landing all which, 
 if they harden their Hearts they become Sinners againf^law and Gofpel, the 
 Law written in their Hearts, and the Gofpel fhinmg in the Light of their U 'der- 
 ftandinzs fo conrpi.uoufly, that tho' fome of Them Laugr ed at the news of the 
 Rciurredion, we hear Them lerious at the tvdings of the Judgment to come, ha- 
 ving every Os ic o^ Them a Self- condemning Judge in his bofom. 
 
 1 4. Love is ftro'g as Death, but This Lov; is much ftronger, only Sin and 
 finally Impenitent Men, Hell and Devils jud^e themfelves unworthy of it. But 
 
 E This 
 
'J t Conji derations on the Scope of Jacob Behmen. 
 
 This hath knockt at the Door of every Sinners Heart, and cryes, How long, ye fmple 
 Ones, will ye Lave Folly and Scornirg, and Hits your crrn Mercies ? 
 
 I f . Abel and Seth had the Hearing Ear ; in thac Line it moft eminently defccnd- 
 ed by a continued Succeflion thro' ail Generations, yet fometimes thro' very dirty 
 Channels ; for tlio'all were luch till This Seed took Root in fome, and bare Para- 
 difical Fruit, and made them fit for the Maftcrs Table 5 yet fome were much more 
 foul than others. 
 
 a. He enters into Foul Hearts, tho' himfelf be fo High born, and Purity it felf, 
 tliat parting into Foul vhces cannot be defiled, but as a Refiners Fire not compre- 
 hended by the Drois, which yet it purgeth away. A work only pofliblc to Omni- 
 potence. 
 
 A few Confiderations of that which fhall be the Wonder of Eternity follow. 
 
 CHAP. XXI. Of the Jncitrrjation of the Lord Jefus Chrifl: 
 
 I. 
 
 1. 1 T ought Attentively to be pondered^ that when the Fulnefs of Time, or Limit 
 1 of tne CoA'erant was come, Jefus took Man's whole Nature cf thr Virgin 
 M,try ; but inafmuch as ihe was the Daughter cf foachim, and Jnnay and of Eve, 
 ftiQ could not be totally a Virgin of Parity : Who can brir.g a clean ihipg out of An 
 unclexn} r.ot ctic. 
 a. 2 That Jefus Chrifl neither came into a Clean VefleL nor took a Pure Nature 
 
 onHim, but made the Veffei Clean, and the Polluted Nature to become Pure. 
 The mifunderflanding of which cauled the Coliiriditm to render to the Virgin 
 Mary Divine Worfhip. 
 
 3. _ 3- We muft know, that when our Redeemer took our Nature on him. He took 
 it out of all the Virgin Mtirys EfTences ; as well thofc of her Soul given her out of 
 the fir it Principle, and thofe of her Spirit given her out of the fecond, as thofe of 
 her Body out of the third Principle. All which, Soul Body and Spirit, were pro- 
 pagated by her immediate Parents, ^oac-'im and Akju. 
 
 4. 4. We are to know, the Lord deftroyed not Thofe Eflences ; for He Came not 
 to deftroy, but took them as they were. And by the Divine New Man which Ua 
 iM-ought with Him, and which Kimfeif was, Refined and Sandified them, in them 
 to work Their and Our Eternal Salvarion, 
 
 y. s- We cannot fay there was no Evil in the Root of the EfTences He took from 
 the Virgin Mxry^ as was mentioned above. But his Divine Conception Exemp- 
 ting Him from any the leaft Impreffion, Stain or Spot, did illu.^rate and clarifie 
 them. As Fire doth Tron, the Tindlure doth Metals, or the Sun Tranfmutes the 
 Harfli, Sour, and 111 Properties of Fruits. 
 
 g^ 6. We are not to doubt whether the Lord took a Human Soul from the Virgin 
 Or no, about which many have erred , for how elfe had the EfTences of Our poor 
 Captivated Souls been refcued j had not the fecond Ad^m as truly afTumed a 
 Human Soul, as that whereof the fini A.-!am confined ? It was Our Souls that 
 had Sin and Death, and were to be Redeemed ; fo Cur Gracious Lord made His 
 Soul, which wasalfo a True Human Soul, the Offering for Sin. 
 
 7. 7, Nor need we fear that the Lord took not Our Mortal Flefh and Blood on 
 Him, but brought Heavenly Flefh in His Conception, and only Heavenly Flefh j 
 for He took alio Our True Body or Flefliand Blood on Him from the Virgin Mary 3 
 He took our Weak Infirm Body fubjefted to Paffions of Hunger, Sleep, ^^c, 
 wherein lay Wrath and the Curie, ail which He bare with the Sufferings incident 
 thereunto, as Temptations, Scourgings, Reproaches, Picrcings,Crucifying,Angui(h, 
 
 Deaths 
 
Confiderations oh the Scope 0/ Jacob Behmen. j> 
 
 Death, Burid. And railed the Self-fan;!e Body which gives us aflurance of our 
 Refurredion, and opens a Door for the Body (tiiough now Mortal) to partake 
 with the Soul, Eternal Life. 
 
 8. Wc arc to know, that our new Bodies, will be the fame very true real Bodies 8* 
 we now nave, and not other Bodies ; thoiigh not confifting of Accidents, not pal- 
 pable, yet fubftantial, as is mamfeil: by what follows. - 
 
 9. The Mutations in Nature are no deftrudion of Bodies i as a Grain of Wheat Demovfi-i. 
 being fown, palTech fevcral Mutations, yet is ftill the fame. For whereas at firft 
 
 it difs. It is only by the Separator refolved into the divers Kinds of its own Com- 
 pofition, that it may be capable of Commixture, and Unite affimilated Bodies 
 to it, arid fo eolleft cncreal'e of Muter, which it admits in no greater Proportion 
 than to be the Father and Mother of all it felf, and ai'.gment and niHltiply it felf 
 by i yet ftill is Wheat, though hath the Increafe of Quantity of many Grains of 
 Wheat ; as an Oak is but an Ac:orn improved. 
 
 10. Nature in orderly Motion goes forward, and will not return into its My- Demnft. z, 
 ftery by the Steps it went out, till it hath eompleated its Circulation. You may 
 
 as well return the Sun Eailward over us, as make a Frnic become a Tree ; but in 
 its orderly Motion ; firft into a Fruit and Seed, then is the new one the old re- 
 newed, rather than another. So is the new Body (though Glorious) not cxiflciit, 
 but by the dying of the old. 
 
 I r. As Mam's Fall made him not another Man, but was ftill the Self- fame, in Demorfl. 3. 
 another, a Monftrous Image, as we alfo are deformed by that direful Fall : So the 
 Lord Jcfus raifing up his own Deaf! Body, and cloatVat'g i: with Glory and Im- 
 mortality, and thereby giving us a Refurrciflion co be hkehim, doth not make us 
 to be other Men than now we arc , with lols of our Mv>riH:roiity and Accefs , 
 and recovery of the Glory we were created in , and is by Him gracioufly purcha- 
 fed for iis. 
 
 12. We are to know. That the lord JefusChrift when he afTumed Flefli and ^. 
 Blood in the Virgins Womb,vvas then not only there,but then alfo late and rcigiied 
 in the whole infinite Abvfg of the Father. 
 
 I ?. We are alb to know, That af er the Divine Nature or Infinite Godhead of j q. 
 Jefus Chrift had alli^med the Humane Nature, He remained t;;c iclf-fame unmixed 
 Glorio<is fecond Perfon as b;fore. And yet that by takmg the Humanity from the 
 Virgin 3f jry, He really became w hac he was not before ; (y/^.) a real Son of Man, 
 with a ti ue Humane Sotsl , ^0dy and Spirit , as we are, and capable to Suffer 
 and Die. 
 
 14. We are to know, the Ftumane Nature or Creature in the Afcentionand 'u: 
 Glorification, wss not fwallowed up by t ie Divine Nature, as a flaracof aCandle 
 ^ by the Sun extinguiilVd 5 But the Humane Nature now Glorified , remains for 
 ever a Glorified Body J being, the iamefrueinsIiVjdualHum.ane Nature or Man, 
 which was Crucified, Dead, Buried acd raifcJ up by his Almighty Power, as the 
 firft Fruit. Original, and Author of the General Refurrciflion. 
 
 I <; . Thit the Lord Jefus Chrift,who in the Womb of the Virgin, became as truly j j_ 
 a Man as we are, who have nur Souls, Sjnrits and Bodies propagated by our im- 
 mediate Parents. Yet that befidesthe infinite Dignity of his Almightinefs, as the 
 fecond Perfon and S-onof God by Eternal Geneiation, which united Himlelt to 
 His cr-ated Humane Soul, Spirit and Body. Hay. befides all this. He was the 
 true crca'-ed Son of God , and fo was a true Heavenly Man, and a Virgin of Holi- 
 nefs, Pupty and Mode^y ; And fo begotten by the HolyGhoft. 
 
 16. In which refpeft He was no Son of Man (even as neither was the firft Aduw) 
 but as truly ti:e Son of God by Cre^ition, as with refped to H;s Godhead, He was pr^^ 2. 7. 
 by Eternal Generation. And though the words, Thou art miSw, this day i have ^^y'^ '^ * 
 
 E i bigmen " ' 
 
34 Conjiderations on the Scope 0/ Jacob Behmen. 
 
 hegottenthee may be urr^erfl-oodof the Eternal Generation ; for the Father ccafeth 
 not to bepet Hi Ercrnal Son from Eternity and in Erernity j yet the words may 
 well he applicable to tlu's Heavenly Humanity, iv hereof both Vivid and Paul 
 fpe^.k 
 
 17 But beranfe this nth Note laft aflcrted, is hard to be underftood fince 
 Mar'sFa!!; pirtlv, becaufe it is offoNoble Extradlion, and feeming to be of fo 
 rare mention m the Holy Scriptures, fo remote from S.nfe , and Man's dull Ap- 
 prehenlion, of 'b excellent Nature, and fo highly profitable and advantageous to 
 be known- Alio chat the penetrating into the Knowledge of it, requires Divine 
 Wihlom. enlightncd Underflandirg, it calleth for higheft Attention., as that plainly 
 teaoheth the Way GoJ took and flill taketh for recovery of loft Mankind. It is 
 farther clear'd by what follows 5 more elpecially by the following Fag. 12. in 
 Chip. 22. 
 
 13. 1 8. We ought to know that the Divine Subftance which United to it the EfTen- 
 cesofthe Humane Soul in M^r^^ came not thither defending from the higheft 
 Heaven, or groat L >ca. Diftance. But the Word which God infpake again in Pa- 
 radice, imaging it Self in the Light of M^n's Life, and waiting in all the Holy 
 Men, being the Word of Divine Wifdom , out of theTinfture of the Holy Ele- 
 ment, which is every where, and pure before God 5 that Word, took to it for an 
 Eternal Propriety the Eflences of Man's Soul, in and of Maries Virgin Matrix Not 
 entring in, but unlocking, ingenerating and unQiutting what Adam had bolted up 
 in Death. 
 
 14. 19 That though this Word were not the Almighty, fecond Perfon of the Tri- 
 nity 5 yet was it the Word of Wifdom which Aiim turned from, and in difobey- 
 ing it, he and we all, rebel againft God more immediately than if we ITiou'd ftub- 
 bornly rcjs(5t the Command of an Angel of God. This Word of Divine Wifdom 
 is a Virgin of Purity, and here became the Bride to the Humane Soul j for as the 
 Soul had the Tincture of the Fire , This brought the Tindure of the Light, and 
 the Uniting of the Heavenly Image of Purity, to the Image that was Impure, did 
 Tinfture the Fire-Soul, and both became one Seif-i'ubfifling Eternal Man. 
 
 If. 20. We are alfo to know, That forafmuch as the twoTindures were (at the 
 
 inftant of the Virgin Maries faying. Be it unto wif, &c ) United, and were become 
 One Man the Image the firft Man did bear; yet feeing the Fire- Soul did once 
 treac!.croufly choo-fean Earthy Luft, inftead of Divine Lovcj 
 
 z I. To the end it miglit be now powerfully Tiq^ured no more to recede, and 
 that the whole Huma :e Nature might be led through Death into E-ernal Life j 
 therefore did the Lord ( mightv '■o fave) take the whole Man , by being Bride- 
 groom to the Virgin Sophia, and for that the Man (or Creature) Rood in the Holy 
 Element, whi:h is pure, and every where, yet is the fa Tie Element, Inferior to 
 Omnipotence ; it was needful Grace and Love (h^uld Unite the Creature to the 
 Deity, which raifed it above all it loft in the firft Adam. 
 
 22. For the Lord beca-ne as a Servant, to advance and fecure his Servant, both 
 the Image it onre had, ardaddtoit more : which will be the ftupetidious Con- 
 templation of Etemi7 j but all this by the Lord's Incarnation uas brought to 
 pa(s. 
 
 23. So that here was One. and that Oneconfifted of the true Almighty Son 
 of God, and the Holy Virgin of Wifdom the Tmfture of the Light . (v/^.) His 
 Heavenly Flefli and Blood ; Alfo of the Eflences of Man's Eternal Soul, the Tem- 
 porary Aftral Soul and Elementary Body. So t!\at not only the Eternal Fire Soul 
 is meekened, nourifhed and fed to live Eternally, but the out.vard Soul and Ele- 
 mentary Body are fe ured of a Refurreclion, bv the raifing of the Holv AiVal and 
 Eiemcntary Body of the Lord Jefus Chrift,t'v firft Fruits of them that fleptleaving 
 nothing unraifcd, but the Linnen Cioaths in the Sepulchre. CHAP. 
 
Conjiderations on the Scope 0/ Jacob Behmen. 35 
 
 CHAP. XXII. Of the Heavenly Nero Mariy or Divine Humamty of 
 Jeftis Chrift 5 what it is, where it is, and how to be participated of 
 by M, 
 
 IT is written, That ye put off, O'c- the Old Man, v. 23. and be renewed, ?ir'r. and Epb.^.i2,if 
 V. 24. that ye put on the New Man j which fafter God) is created in Righte- 24. ' * 
 oufncfs and true Holinefs. 
 J^ What is This New Man which we are to put on ? 
 
 ji. It is Jefus Chrift j as it is written, putonthe Lord Jefus Chi ift.^ir'i:. foare ^^^^ j._ j, 
 we faid to be cloathed upon with our Koufc which is from Heaven 3 call'd a , ca^ j' , V 
 Building of God .. tcor. 5-. 1,2. 
 
 I. So we find cloathed with Humility, cloathed with Honour , cloac'.ed with pfai, 104.1. 
 Shame, intended not as a Covering, but zsTranf. iutxtion of Us, frrmonecon- pf,ti io9.25>. 
 trary to another 5 as the Woman cloathed with the 5"un, her Divine Light initead ^^y, 12. i. 
 of her Darknei's. 
 
 Q^ What of Chrift may we put on, and be cloathed with^ and wherewith to be 
 cloathed upon? 
 
 a. Not His Almightinefs ; for that His Omnipotence is , what no Creature can Negnt. A> u 
 behold and reach j lb is the Brightncls of his Fathers Glory, upholding all, things 
 by the Word of his Power. 
 
 Nor the Body^ Soul^ and Spirit , He received from the Virgin Mjry j That was Me?;iit. A. 2. 
 Earthy, a Soul, Body and Spirit defcending from Eve j That beirg born of the 
 flefti was fleCh. As fuch (which he humbled him'elf to take) he was the Son of 
 Man, and our Brother 5 foaifo we put him not on. As fuch he ren^ains 5 for 
 That Humanity of Chrift which he had from the Virgin, remains a Creature, not ASlsi.ii ii; 
 fomixt, as to be confounf^ed and fwallowcd up by the Deity. 
 
 3. The two Men in White, teftifi:d he fhould fo Delcend as they had feen him 
 Afccnd ; as is alio afferted in the i ith Particular of the Incan aticn. 
 
 4. But the New Man, is the Heavenly New Man, or Heavenly Humanity of Je- A- 5. 
 
 fus Chrift, being the humble pun Virgin offi i(dom which Adam loft, and as it were yiffirmativeljf 
 died to him, difappeared, retiririginto its own Ether. 
 
 The firft Adtm had ('as it were) repudiated ThisChaft Holy Image ; This is by 
 thefecond AJam (the L-^rd from Heaven) redored a-- -".married roHis, and in 
 His to our) Earthly Humanity. It was His, at the inft;mt. when rhe Hoh Ghoft 
 overfliadowed the Virgin M^ry It is Ours, when, by tie Holy Ghoft we are be- 
 gotten a;.ain, and That Divine Image is awakened and ftirred up in us. 
 
 S- Of This, let none marve; that my weak hand, begs Stre^ ■*>!, and delights 
 tofpeakj f<::r Thii if That dear pretiouiTmagR of Finrjniiy, Purity xni Mui-iiy j whofe 
 Eternal, Perfect. Sweet Love, was ('by Apof'ate Adam) exchangcu for the Luft 
 of a Woman, which foon fway'd him to Mortality. 
 
 6. This (as the Sun to the outward World) wou!d have been Man's Guide, 
 being her fclf out of the Abrfs of Infinite Wifdom. Thi? (chePromifed Seed 
 bringing with him) ftill fweetly and convincingly . woo's at the Door of every 
 Man's Heart 
 
 7- But in regard (Tie is Hcavenlv, (he can have no acquaintance with one that 
 is refolved to be Earth v, Ibe will be M.irried onlv to Thar Sci j ^ that It regenera- 
 teth, which Hicodemm underftood notat firft, and none cvtr can, who like not 
 to be divorced from the Old Man, and die daily. 
 
 To 
 
^S Confider attorn on the Scope of Jacob Behmen. 
 
 To others, thefc V/ritings aie Sounds, not Subff ances ; for This Tree of Life 
 ma^ notberoiicht Sy thtmw.o loveThatof Goodand Evil. 
 
 8 This Heavenly Hununicy ('thaEdilap^ear'd, when ^i^n fell) yields the Wa- 
 ter of Life, which becomes a Well, ipringing up to Ecernal Life.. This is the Chil- 
 drens Bread j Tt fills Paradile j feeds the Angels, a.id aii the Bl?fled for ever. 
 
 9. Tj!s is the Quintcflence of Things, the Holy Element 5 whence ftreamed 
 out the four Elements. Ic is the Life and Vertue of the Eternal Nature , or 
 great My'^ery. It is That Pearl, which whoib finds and buys, is a cheap Bar- 
 gain, whatever it cof^s. 
 The Lord'/ 10. This is Chrifl's Heavenly Flelh and Blood, wherewith he feeds His, in the 
 
 Supper. Sacramenta.Feall. But being come now to Thar, which men make occafion of 
 
 Controvcrue, it may be profitable to difcourfe it. 
 
 ^ohn 6. from 47. v. to f9. v. And again, in 61. v. it is faid, I a-n the living 
 Bread that came down from Heaven, v. $3. Except ye eat his FlclL, and drink 
 his Blood, ye have no Life in you. 
 
 11. The Jews underftanding This (as many flill do) to be meant of his 
 outward Fie ih and Blood; faid, Cand thatrighdy) How can This Man give us 
 his Flefh to cat ;> for That had been (fo underftood) not intended by him j and 
 Canibal- li'- e to them. 
 
 1 2. But the Lord interprets himfelf, firft, Negatively in 6^. v. not his outward 
 Flefh (as thev thought to be meant) profiteth nothma- Bur Affirr.iatively, v. yo. 
 and yS. the Lord himfelf is exprefs ; That the Fie'li he meant was alfo Bread, 
 
 • and that Bread was the Bread which came down from Heaven, vi^. the Word of 
 God. Hence arife Two controvcrfial Points different from each other, and both 
 from the Truth 
 
 Firfl Error, 1 5- One Party fay, they eat the outward flefh, which being eaten , they fwal- 
 
 abotttihe low into their Beaftial Carkafs. ''his, the other Party oppofcth, faying. That 
 
 Lor£sSupper. fleili (though now glorified) remains a Cinumfcriptive Creature ; therefore may 
 not be eaten every where at once 3 and that it is not Many, but One 5 there- 
 fore mav not be eaten at all. 
 
 Second Error. This iafl Party (in oppofition to the former) yet farther fay, they eat That 
 Flefh, and drink That Blood only by Faith or Imagination , but know nothing 
 of the Heavenly Flefh or Humanity ; but flill under/land onlv the outward 
 Flefh. Though the Lord is exprefs in This, that it is the Spirit that quickneth; 
 the Flelh profiteth nothing, and that his words are !=^pirit and Life 3 and thac it is 
 That Bread which came, or cometh down from Heaven. 
 
 14. The Mouth, and Eating of the Soul, are real and fubftantial, though not 
 Palpable, yet not Imaginary. 
 
 ^1)it U not^ 1 f . It was not the outward Flefh and Blood they did eat and drink i for He fate 
 
 and Tvhat « with them when they did eat and drink. 
 
 received in Shewing plainly, that the Sacramental Flefh and Blood, is the Divine Flefh and 
 
 the hordes Blood that came down from Hc-aven. 
 
 Supper. K^* In This Enoch walked with God 5 and fedfo heartily on lrt»» Fwi, that the 
 
 Food of the third Principle Vi?ould no longer down with him ; This New vvine 
 made the Bottle New; Tnis (like the TinfturethattranfmutethMetais) Enflamed 
 and Tranflated his whole Man j fo that his very third Principle was fwallowed up, 
 by the Divine fecond Prinaple. 
 
 By This, all the Holy Men before Chrifl's Incarnation were nourifhed in their 
 Pilgrimage on Earth ; and by This, were carried home to their Native Country. 
 
 I?. This was the Rock that followed them in the Wildemels 3 for they did all 
 eat the fame fpiritual meat, and drink the iamefpirirual drink, and That Rock was 
 Chrift. f 
 
 18. Thi, 
 
Confiderations on the Scope of Jacob Behtnen. 3 7 
 
 18. This is the Tree of Life, which is Angels Food ; and had never returned to 
 be the Food of the Fallen Poftrrity of -<4<^«»«, had not the fecond AcUm op:ned a 
 door in our hearts chro' which to enter, and given as a mouth to eat it, and re- 
 ceive Life and Vigour frcm it. tifL L ' 
 
 This Firft- Born of every Creature was Heir of all things. ^^ '^f .^"''' 
 
 19. But This is not the Only begottsn Stn ; for fo. He is the true fecond Perfon of ^J "■^ things 
 the Trinity, and Lord of all things; but This is the Crexttd. Son cr IVord^ who is ^' '^'•■^w^offe 
 the Heir of all things i This is the New Man j it is not faid, This is thfOmnipotent ^ ^^^ ? 
 God; but That Holy Heavenly Imnge of God, wherein the flrft Adam wzs Created, 
 
 and which (on his Dilcbedicnce) djfappcared, as to hrnij and as to him, was 
 Deni 3 and faid to be the Lxmb Jlain. 
 
 20. This did the Oi^ly bsgouen Son ofGodS^ring with H'm ; He, who was the True 
 Second Perfon of the Trinity did Reunite This in himielf to the Fallen, and ( fo 
 by Him) Reftored Human IVature 3 an^l having made Men Priefts, made them al- 
 io Kings, reigning over the firft and third Principles in Manj irradiating and di- 
 vine .v governing the firfl, and facrificing the Wills- Lufts, and niifplaccd Love to 
 the thrrd Principle. 
 
 21. T^U Hdy Thing was begotten by the HolyG'^ofl^ as the T^re Heavenly Hutrnt' 
 niiy united to the Earthly or Fallen Hum.ane Nature comprifing the Eflerices of the 
 Virgin .v/4r/, as a Diuphterof £-tre, 
 
 22. The Lo -d Ikith, He that eateth myflejh and drinlieth my blood, hath Etefnal Life-j 
 He faith not, He that eateth and drinketh it worthily, hath Eterral Life, but he 
 tl«at eateth and drinketh. For nore can be faid to eat That Flelh and drink That 
 Blood, chat eat and drink unworthily ; they eat and drink, what is common to 
 thofe that ha-.-e not Eterral J ifc ; and but eat and drink the Elements only, or 
 Twhat more is at mod) but Imagination, grounded on, andextemjed no farther 
 than on the Hiftory : Never the more enabled to enter into the Suft'erings, Dying» 
 and New Life of Chrift. 
 
 CHAP. XXIII. Mans mifiaken way towards a fuppofed Happinefs, 
 
 1 • 'Hp H E State of the Children of Adam is the fame with Thofe : a Behold I will a Hof. i. 6, 
 X hedge up thyxvajs with Thorns, and waft a. IVaU, that jhe (haU not find her h y^ 27.' "-^ 
 paths 3 b sni jhf jhaH foUove after her Lovers ^but fhc (hill not ov:rtal{e them ; anifhs P)iU God's graci- 
 feelitbem, but fhiU not fi:>d them: T''en JhiU Jhe fay, I wiU go and return to m firfi oy^ method t9 
 //usbandy for then it wik better nvith me [than now. And God proceeds apain'ft the reeall men. 
 Apoftate Adukerefs to the end of v.i 3.; but in v. 1 4. and to the end of the Chapter 
 returns her to hi (T'.,ei7'c. 
 
 z. Wife men in every exoneration, have fought in the Treafures of the Creation IVorldly Wif^ 
 for Real Happinefs ani Reft. : And after th^ havediv'd into the deep ; ranfac-.t the donis vain 
 many Myft^ries cbvious to Artifls ; coliefted the fcattered parcels' of Felicity, attempts. 
 (difperfed in theEar'-h 3 ) pierced the Boxvels of Nature (as well Aftral as Ele- 
 mcntarvj) Anatomifed the Creature5,and fum'd up their Totals : Yet Sill could not 
 overtake their Lovers, buttheir v.ay w?.s wall'd up, andlbme of them found 
 theirs hedged up (perhaps with Th«^rrs.) Many have fought the Living amon? the 
 Dead J every Creature cath told them it is not in Me. So their quell refulted 
 in D!flatisfa(5lion. 
 
 ?. Wife men's increafe of /'f'/Tiow, hath been the increafeof Sorrow, in which The -{feci ef 
 they lay down in the Grave, forgetting and being forgotten their Thcujghts pe- Mans Wif~ 
 nlhing, they left fad Memento's 0/ the Vanity of every thing. dom. 
 
 Thofe 
 
38 Conjiderations on the Scope of Jacob Behmen. 
 
 Thofeofthem only have been truly Wife, whom God hath led beyond their 
 own, into his School of the Love of Purity and Holinefs, as /ofc's three Friends, 
 Hermes and others fuch, (ecm to be. 
 
 4. For lince the World, by Wifdoni knew not God, thofe only were Truly 
 
 fVife, and ftiUare, who ceafing from things Vilible, are guided to things Eternal. 
 
 The tffiy to ^- Our LefTon is, Tas to the Wifdom of This World) to bicome Fools j and as 
 
 true fViiiom. ^"'•^' to cruHfie fur Wills totheLu.'tsof the Eye, Luf^s of the Fierti, and Pride 
 
 * otUfe; aid aslicle hildren who Will nothing) but the iiH-ply of Necefllties, 
 
 and do (uithout ontratft, Birgam or Regrtr) what the la.lier bidsj His Will 
 
 is ri-.cir P.incip'p --'nd a-, a reward of their Religned O-Jience. tney know no 
 
 perpirxmg V ai ?5i J foie;a'luig Fe'ar? ; craRy Excules j D 'rimulacion, Malice,0^f. 
 
 buc have a c?-<!Vi t'frene Face j?a Peace jbim covtentei Mini.z c ■ t ^rful Innocent BjhAviour; 
 
 while awake, .^nd when they lie down, fail j-^eetly AjLep. 
 
 CHAP. XXIV. The Ur^s way home for Man to follow. 
 
 I.T5UT 
 J3 ftra 
 
 I. 
 
 Man hath travelled with the Prodigal frcn ThU White Stite. To him 
 _ ftraying j will he I'ufFer one (that heartily wiflieth the good of Souls) to 
 fay, xand ftilland confiderifa Good End be betrer than a Bad; a Good Way 
 muft be betrer than an Evil 5 for the Evil VVay rends to a Bad End. 
 
 1. And tofliew whether his way be not bad, let him look narrowly, heedfully 
 2>i[f«ifives ^"^ impartially into his own Heart and Inclination ; where he i>iali find a Body 
 from Deith ^^ Self-Love^ coveting to get All, which comes from the firfl Form fthc Aflrin- 
 gency. ; 
 
 3 . Next, He fhall find an eager Defire to be Exalted, and Great above others j 
 which Pride cometh from the fecond Form of Nature , the Attraftion or Con- 
 ftringcncy. 
 ,_ 4. Next, He (hall perceivea contemning, defpifing and envying of others,That 
 he thinks he exceeds in Worth, and they hi.n in Fortune, or the like j which he 
 frettethat. This proceeds f-omtbethird Form of Nature, the Angiifh. 
 
 y And then he iTiall find violent Anger, Rage and Fury, ^hen croft or curb'd 
 ^* by any one which com?th of the fourth Form ot Nature, the Fire. 
 
 6. And under thele four Heads, Troops of iins Appendixes to thefe ; which 
 well confider'd,may make him much rather than blefled PjluI^ cry out, Ob wretched 
 man thai T am, who Jha'l deliver me from the Body of this Death ? He may now fee how 
 Evil in themfelves thefe Difordcrsand helhlh Principles are, and how Evil to him, 
 how Dangerous to ered a Government in his private particular Soul, oppofite to 
 the One entire, gracious, univerfal omnipotent Will, and Government. 
 
 7' When thus the Light of Jefus Chrift arifeth, it both fhe>veth the Malady and 
 the Cure : And this Lighr is not under a Bulhel, but as univerfal (yet not ieen 
 by the wilfully Blind) as the outward Sun to all M^ns outward Senfes. 
 
 The voice of Wi'dom 'ails at every Mans Heart,and whei e they li-^en it teacheth. 
 ^' 7. To dv e to t!:e ty < a. nv of their own Wills and fo be like Children ; for Mens 
 
 Ferfwdfives own Wills compafs x.\\Qcn about wit-i fparics of their own kindling, v/'t' Common 
 to Life. Fire ^^ot that of the Alrar) which leads them in the Dark to lye down in Sorrow j 
 
 for as far as Aitm d'd and we ftiU do introduce our WilU into the tliird Princi- 
 ple, we are like fad Eclir>fes in Hoftility againfl the Heavenly out- goings. 
 2. 8. The trije Divine Light of Jelns Chrift where it is followed,g^ncrateth a warm, 
 
 cheanng dear Love to the New Man growing out of the Old : as in a balance the 
 Ne ^ is lift up in that degree of S vviftaefs. as the Old fmketh down. It fpringeth 
 
 out 
 
Conjiderattons on the Scope i)/ Jacob Behmen.^ 3P 
 
 out of the Old asa fair Flower outof the dark Earth, as it were out of the Grave 
 of the Old. . . ,. , 
 
 9. This Light of Jefus Chrift alfo , fo winneth on the Soul , that it is refigned . 
 to the Guidance of true Wifdom , being that of the Univerfal Holy Will. For 
 finding their own to be deceiving and deceived , they become to it as Fools for 
 Chrift's fake j not only content, but habitually longing to know, nor do, nor be 
 any thing but what their crucifycd Lord willeth in them. 
 
 10. This Light having kill'd the perverted Will, wrought Divine Love and Re- 4. 
 figration, doth betroth the Soul to the Virgin of Modefty and Purity again, from 
 whom Adam departed, whom the Lord from Heaven, the fecond Ainm^ brought 
 with him ; by him (he was re-efpoufed to the Humane Nature, no more to be Di- 
 vorced. For Man having Travelled by Art into Nature by his own Wifdom (like 
 
 a dark Head) fleered his own Will to the Defigns of a Corrupt Heart,and laboured 
 all Night catching nothing ; wherewith being weary, learns to Obey and be asa 
 little Child, and then finds reft, yet in fuch degree and proportion, as his conti- 
 nuance in Child- like Obedience is more or lefs Univerial ard Stedfaft. 
 
 I r. Adam loft , and we lofe the Heavenly Virgin of Purity and Modcfly, by 
 finding and living to the Luft of the third Prindple, (vz^.) The feeming Wifdom 
 guiding to obtain the miflaken fatiety of I'leafure, Profit and Honour by the Ele- 
 mentary, palpable Tranfitory and Aftral World. 
 
 It. When Man makes thefe idolatroufly the cbjeft of his Love, Hope, Delight 
 and Confidence, as the rich Man in the Gofpel did , which fhould be ufed only as 
 a Pi(flure or Glafs. through which, to Contemplate (by Divine Skill) the E;ernal 
 Powers reprefented by them : He catcheth at a Shadow, worfliips the Afs on which 
 he was to Ride. 
 
 1 3. It is evident his thus Living to his third Principle,was his, and is our Dying IVhut that 
 to^ and Lofs of the fecond Principle, and 'tis as clear the Dying to the Third , that Death is thai 
 is, only giving it leave to hang to us as an old loofe Garment, or looking through gives true 
 
 it as through a Cloud or Medium on the Sun , or regarding it as a Letter much Life. 
 blotted, for the Efteem we bear to the Hand whence it came ■■, or as a much faded 
 imperfeft Portraiture of an Abfent Friend, or as a Perlpedive-GlaJs. Thus only 
 to ufc it, is rightly to Live to it, which is really to Die to it : and fo to Die to it, is 
 really to Live to the fecond Principle, and to reui ite to the Ecernal, C'laft, Holy, 
 Modeft, pure Virgin, which difappeared en ^iaw's difobedient Luffing 5 for the 
 Lufting a a akeneth the Knowledge of Evil and Good, which the Virgin abhorreth, 
 and left Man ftiould be quite ftranged. 
 
 14. Theref ire^ to Extricate us of this miferable Toil , came the *^on of the Vir- 
 gin, whofe Dodrine teacherh us. That it is a greater Bleflednefs to give than to 
 receive ; for that the Holy Light World confifting in the Might and Vertue of the 
 fecond Principle, cannot be fupported and receive Nouriftiment from the divided 
 Properties of the third, \vhich confilleth of Tranfitory mutable Powers j becaufe 
 what is of Good in thofe outflown Powers, is thfe free Gift out of the Abyfs of the 
 true and greateft Blcffednefs, the fecond Principle. 
 
 1 5. All therefore who Die not to the Lcflcr, cannot Live to the Greater Blefled- 
 nefs ; if we Die not to all things but Chrift, we are unworthy of Him. What- 
 ever is divided from Him is Dead, for He only is Life : and God is called God, 
 according to His infinite Abyfs of Light, Love, life, Goodnefs and fecond Prin- 
 dple J for according to the firft is a confuming Fire. 
 
 16. Man living to the Cheating Plcalure of the third Principle is Dead , as the 
 W idow is faid to be, who liveth in Pleafurc. 
 
 We ftartle at being Adulterers , Idolaters, ^c. yet fo we are, while we Live 
 (that is) till we Y>vt with Chrift. Till we pafs through Death (that in) truly and 
 
 F really 
 
40 Confiderattons on the Scope ^/ Jacob Behmen. 
 
 really Die to the Wrath, ficrcenefs and Dark Anguifh of the firft Principle 5 the 
 Root of the Soul as to the Father's Property. And until we Die to the Deceitful, 
 Volatil, Bewitching P^mperi gLuft of the third Principle, whereinto Man's out- 
 ward Boiy (like thofe of the Beafts) is tallcn ; wherein alfo lodgeth the Curfc s 
 till This be, we are Dead as to <^'od. But being indeed mortj^ed to both thefc, 
 we are in the fame d<rgrce raifcd again to live the Life of JclusChrift, a Life of 
 Love, Humility, Patience, chearful Submiflion and Obedience, as our Progrefs to 
 the D;ath of both thefe extends and afcends or amounts unto. 
 
 1 7. For the Death to thefe two Principles as to their Prevalcncc,is fuch an emp- 
 tying us of our ieives, as enables (without Reludancc) to Pray the Lord to exer- 
 ciit his whole Will in us, and on us ; regarding in nothing its Grearnels or Con- 
 temptiblenefs, its Swectnefs, or Bitterncfs, its Gratefulnels or grating Temper s 
 but only efteeming every thing without Refleftion or Sticking, ever equally ac- 
 ceptable, that the Divine Will fhall direfl: and allot us to do or fubmit to. 
 
 i 8. And this Life of Sacrifice hath a thankful Reverence in it, and is as whole 
 as the Burnt ones were, without the leaft referve. This Life is no longer ours j 
 for we ai'c firft Dead ; But is the Life of Chrift the meek Child like Life, taught us 
 by the Crofs of Chrift, the Footfteps of the Lord are plain and confpicuous in this 
 good Path. 
 
 19- It is both in Word and in Power, but neither is the Word or Power ours, 
 but 'tis the Holy Word and Power whence Adum departed as the fallen Angels had 
 done before, and in which Word and Power the Bleflcd Angels converfe and are 
 Eftabhihed : In which Aiam might have lived Giorioufly (without knowing the 
 Crofs, as do the Angels.) 
 
 20. But the reftored Image grows not but under the Crofs ; Thus did Abel under 
 the Hate of Cain : Enoch and Noah, under the Preffures of the highly wicked old 
 World : Let under the filthy Sodomites : And infinitely above all, thus did our Al- 
 mighty Saviour : whon, if we will follow, itmuftbe in DeepeK Huroility bear- 
 ing his Crofs, which muft be alfo ours , divefting our felves of all Self-pleafing, 
 and whatfoever fallen Man calls and thinks to be his j for this is the Holy Soul's 
 weaning time 5 when as Heirs of the Faith ofAhraham, they alfo keep a great Fcaft 
 as he did at weaning Jfiifc. 
 
 zi. This Feaft is a real feeding on the Heavenly Flefli and Blood of Chriftj, a 
 Drinking of the Water that becomes a Spring of Water in us to Eternal Life. It 
 is a Life hid with Chrift in God, a walking with God, and a putting on the Lord 
 Jefus Chrift, the Marriage Supper and Wedding Garment, aPeacepaffing theun- 
 derftanding of all, except the Children who are regenerated, and to them only 
 known in fuch meafurc ordinarily, as they have made Progrefs in Mortification, 
 and fogrow in the new pure Image of God, reftored us by Jefus Chrift. 
 
 zz. For a clofe, let all bcwarn'd not to contemn if they underftand not fome 
 things, and fo judge themfelves unworthy of this Chiidrens Bread. 
 
 The Reafonwhy fofew underftand the Holy Scriptures (which yet many often 
 read) is, becaufe few give up their Wills to Obey, and Regeneration is the Ne- 
 ceflary C^ualificaWn to attain true Wifdom. 
 
 Hence is tt that from a Corrupt Mind (though refinedly Penetrating^ the Wri- 
 tings of the Bkffed ^acob Behmen are'Seal'd up, and as if Dumb ; fi-om fuch u ere 
 '• ^^' the very Sermons of the Lord himfelf (who fo fpake as never Man fpake) hidden. 
 ^°* And none of the wicfiedjhall under ftandy but the wife fiall underftand. 
 
 Here cndeth the Confiderations, &si 
 
 The 
 
4^ 
 
 fhe 177 Theofophick Queftions of the bleffed Jacob Behmen 
 divide themfelves into Ten grand Diftributions or Kinds, 
 being of fo many various Afpeds-, [viz.) 
 
 THE fir fl four Queftions aremofc immediately conccrningGod in his !• 
 
 Infinite Abyfs. 
 The ten following concern Angels good and bad^fremthe fifth Inclttfive II» 
 to the fifteenth Exclufive- 
 
 The 23 next fucceeding are of the Creation in general ^ranged into three HI. 
 diftin[l Eminencl s^ deduced from the 3 Principlesy making in all 37. viz. 
 
 1. That out of the firft Principle or dark, Ahyfs in the i '^th, l6thf 
 and IJth Que ft ions. 
 
 2. That OHt of the fecond Principle the Angelical holy World, in tbf 
 iSthj and igth ^eftions, 
 
 3. That out of the third "Principle the Ftfible Creation and contrariety 
 in it ^ from the loth Qneftion inclufive to the 38 exclnfive. 
 
 The one and forty fubfeqnent .^eftions concern the (creation of Man, IV". 
 and that whereunto Adam had relation rvhilft he ftood, and when hefettt 
 from the 38 -^eftion tnclufiveto the yS exclnfive 
 
 The fixteen next Queftions are of Piddims Off'fpring down to Mofes, V. 
 
 from the 78 Qiteftion inclufive to the 94 ^eftion exclufive. 
 
 The eight fallowing are of the Figures and Sacrifices in Mofes and the VI. 
 Vrophets,from the g^ ^eftion inclufive to the 102 exclufive. 
 
 The forty next <^eftions concernChrifr^hiiBirth^LifeiSi^crifigsDeath, Wl, 
 Defcending, Refurredlion, Appearing, Converfing with his DifapSis, and 
 Afcenfion^from 102 inclufive to 142 exclufive. 
 
 The eighteen fubjoyned ^ueftions concern the Difciples, their Vmtecoft, VIIL 
 the fpc akin g with allTorfgues', what that Language woi ; the Teftaments; 
 what that Flejh and Blood is \ the power of Remijfion, or the Keys, from 
 143 inclufive to the 160 exclufive. 
 
 The next four jQuefiions are concerning a true Chriftian andAntichrifi, IX. 
 Babel> the Beafi andthe Whore, from 160 inclufive to the 165" exclufive. 
 
 The lafi 1 3 Qjte (lions concern the flaying of the Beafi 5 what is the dy- X- 
 
 ifng of^and what dteth m a true Chriftian. jflfo what is the dying of the 
 Wicked caltd an Eternal dying. The Souls feparation from them both-^their 
 fever al different Efiatts, theRefurreBion and final Judgmenf-^his Worlds 
 •Dijfolution^ Tht Eternal Habitation and Joy of the Saiats^andthe Eter- 
 nal Pfifon of the accurfed. ^nd whether they jhall admit any alteralion 
 from the 165 Queftion inclufive to the end, being the l-jj. 
 
 F 2 Extracts 
 
4* 
 
 Extrads of the Anfwers of the firft Fourteen, and 
 part of the Fifteenth of the 177 Theofophick 
 Queftions. 
 
 The Firft whereof is, Viz,, 
 Q^i. What God is VifiinB fram Nature and Creature ? 
 
 Anf' I. A LL Goodnefs in Nature manifefteth what God is in his Eternal T.ove, 
 
 /\ Toy, Mercy and Glory of Heaven. And aU Contrariety , Milcry, 
 
 Rom. I. 19, and Evil la Nature ; llicws his Eternal Wrath, Fury and confuming Fire of Hell, 
 
 ao. God by the Eternal Unity , perteflion of Clcarnefs and ^uritv: EternaUy , 
 
 equally aliVe. and atonce through ard through all, everywhere, whole immen- 
 
 fiity is Abyffal ; yet his Manifeftation diftinguifliable i but whatever hath Limits ot 
 
 number and meafure, is imagible. ..... , ^ ^ •„ /-^4'c fl,^«„'ri» 
 
 2, And wherefoever the Good moveth m his fweet Love, there is God s flowing 
 forth in the Idea or Objeft of the Eternal Dcfiring, where the Love fandeth.it lelt, 
 as in Angels and Blefled Souls. 
 
 Q. 2. fVhat is the Abyfs of att Things where is no Creature, the Unfexrchahle Nothing ? 
 
 A. I The Abyfs of all things is an habitation of God's Unity. The Will is the 
 Eternal Father of the Byfs J ameer Love- longing. The finding Power of Love, 
 the Son, generated by the Will. The oUt-going Power oi the defirous Love , the 
 Holy Ghoft (vii.) the Spirit of Divine Life That which is gone out from the WiU, 
 Love and Life, is the Wifdom, (v/^.) Contcmplationof the Unity which by Love 
 brings itfelf into Powers, Colours and Vertues. , 
 
 2 In the Unity reft all the fix Powers , being the Eternal Sabbath : which 
 Uniiy is call'd the Nothing, becaufc it is God himfelf, being incomprehenfiblc and 
 incxpreflible or ineffable. 
 
 Q. 3. mtt U GodCs Love uni Anger ? How may it he only one thing ? 
 
 A. I. All things confifl in Yea and Nay, be it Divine, Djt^Ucal 0/ Ef^^y- 
 The One Cv/?.) the Yea , or Affirmation is meer Power. Life , Trutri or Uod 
 HSirelf. ThcNay,orNegation, manifeftcththeYeabyitscontraiy. Theyhave 
 two Centres as oly and Night, Heat and Cold The No is a reflex Image of 
 t^eYea TheYeaunclofet^, and the Nay inclofeth. The Yea or Unity, is an 
 outflowing Exit or Emanation of the Nothing, wkich yet is the Ground of aU 
 Beings : The Nay is an mdrawing own- hood, or a fomething making a Uyis or 
 Ground, whence come Forms or Properties. ^ ^^ 
 
T^e 177 theofophick^Queflions Anfwered, 4^ 
 
 I. As, I. Sharpnefs, cauling Dcnfity and Cold, the Caufe of Temporal and /-j.) 
 Eternal Darkneis. 
 
 2. Attra<ihon, the Caufe of all Separation and Motion. %. Perception, the , x 
 Caufe of finding it feif like a great Anguifli. 4. Fire from the Motion in the f\ 
 Darknefs. But in the Unity ot God, is a clear, foft gentlcnefs i from thefe two ^"^'^ 
 Contraries, originate this Worlds Fire and Water. 
 
 And from the enkindling of theoutflown Will, is the yth, (v/^.) The great (y.) 
 Love-fire in the Lieht- For if the Unity ftood not in the Fires might , it would 
 not be Operative, out without Moving or Joy. Whereas in it, is the Holy Ghoft 
 himfelf. 
 
 3 Hence comes the Eternal Nature's Fire, whence are Angels and the Souls of 
 Men ; but the clear Deity becomes not creaturely : being an Eternal Unity , yet 
 dwcUeth through Nature, as Fire ftiineth through Iron. Here we underftand the 
 the Potentiality of Angels aid Souls , who by loofing the Love-fire , enter into 
 Scif-deiire, and the Anger fire. 
 
 4. Out of this hclieft Love fire, is flown out abeam of the perceptible Unity, 
 the High Name Jefus, who afluming the Humanity, in the central Anger- fire, gave 
 it felf into the Soul, and by kindling again the Love- fire United it to God. 
 
 The 6th Property is the Sound or Dil^mdions, in both Fires ahke at once. (6) 
 In the Diviis and Dimned, who have no Underftanding , but fliarp Wit to try 
 the Foundation, and abufe the Powers of Nature by Deceit and Voluptuoufnefs. 
 In this Property ffand the Holy Powers and Names, and the wonder doing Word, 
 which the Evil Spirits by Tranfmutation mifufe. 
 
 f . Here is the \A/hole CAbdl or Mttgit^ where the imperceptible worketh in the 
 perceptible. Before this Door ftands the Law of Afo/ex, Exod. ^o. 2,3,7. not to 
 mifufe it on Pain of Eternal PuniChment. The 7th Property is fubfrantiality, (7.) 
 whence exifteth the Vifible World. In which is both the central Fires, according 
 to Love and Anger. But the Holv Fire lycth hidden by the curfe with Sin, as is to 
 be feen by the Tinfture : yet if God will there is a pofliblc Entrance. 
 
 6. The outflown Holy fire is the Paradife, which Man cannot find, unlefs firftit 
 be found in himfelf Thus is t'he perceptible Unity or Love- fire , and the Anger- 
 fiie, or Root of the Eternal Nature, which in its Centre is Eternal Darknefs, and 
 Torment, both from Eternity in Eternity 3 yet with two Eternal Beginnings, as is 
 to be apprehended in the Fire and Light. 
 
 0^4. IVbAt woi before Angel j and the Creation were ? 
 
 A' I. Then wag God, with the two central Fires which were one Subftance, but 
 diftinguidied as Fire and ' ightt in them lay the one Element, and the infinite 
 Powers of generating Wonders, Colours and Vertues ; in them lay the Idea 
 of all inward Angelical Kingdoms, and Souls, and ofall Creatures of this World, 
 in perfeA Harmony. 
 
 2. But when the central Fire, with Self-defire moved, to vifible formation, and 
 ftirredthe Eternal Will of God in both Fires, then the Idea to the Praife of God, 
 became Image like. 
 
 3. In this the helliih Foundation alfo brake forth, which God rqeftrng out of 
 his Work, (hut up in Darknefs, remaining to this day, ashungry Jaws longing to 
 be CTcaturely. 
 
 4. Into this Anger fire, Lucifer lufting powerfully to domineer over the Meek 
 Love of God, loft the Throne of the central Love- fire, pofleifing only that, where 
 hot and cold arc in ftrife. Being a Centre of the YifiWe World. 
 
 Q^ 5. mat 
 
44 The ijy Theofophickt,Qjieftkns Jnfppered, 
 
 Q. 5. WhAtwAi it 0f which the Angels were rnxde ? Whit in the JVori tf God bee Ante 
 Cr^Atunly } 
 
 A. I. The Subftance of the Good Ange's, is out of the two central Fires of 
 Kire and Light, but th^ir Idea, Spirit or Powers, are out of the Out- flowing, In- 
 finite, Migaty, Holy Names of God. 
 
 z. They are many, and every Throne Angel according to the Peculiar, of the 
 various Names and Offices himfelf and his Legions are ilkiftraced with. 
 
 5. The Prince- Angels are as the Spirits of the Letters , and the other as the 
 jy/ning of Words and Sentences. And as our Alphabet, hath our whole under- 
 ftanding of allSubftances : So is God's Word of all things, and the Ansels are 
 his Letters, in the Divine Alphabet. 4. And did not the Curfe, to prevent our 
 abufe, hinder ? Man having Qiut up himfelf in the NO : So great is the Authority 
 
 Mith, 17. 20, in what his Mouth carries, that he might triumphantly do wonders as the Angels, 
 PfKr. 50. 1 4. Kom. 1 0.8. 
 
 • 5"- If the Creatural Life ftood not in an ovrn Will, in the Property to the Fire, 
 Lucifer could not have feparated himfelf from the Good. 
 
 6. The Angels are within and without this World, yet in another Prindple or 
 World (yix.) in the One Element, whereout came and fHU cometh the Pour Ele- 
 ments, and are Princes of the Conftellations : But fome are of a more outward 
 Chaos or Kind in the Four Elements, call'd Starry Spirits, {vi\^ Afcendams. 
 
 <^ 6. JVhat do Angels y and why doth God's Power become Image- lUie } 
 
 A. I. Out of the Mind come Thoughrs, and from them Imaginations, whence 
 
 Longing and Delight exift, and we rule all things by the diftimftion of words : So 
 
 * Trifmigijitu God (vi^^.) the Eternal * Mind, by His out- flowing Powers, brought out the An- 
 
 in his ?w- gelical Idea, and the Holy Angels arenas God's Thoughts, revealing His Mind as 
 
 mandtr. his Work Inftruments to mamJrft the Eternal Powers , they are as Strhngs m the 
 
 great Harmony ,as our articulare Words,fo are they diftinft Parts of the Love fport. 
 
 2. And their great Joy andKnowledge of the Eternal Wiidom humbleth them 
 before fuch Highnttfs, left they lofe that honour. Their feeding'is an indrawing 
 of the Unity, which is the Balfam, that their Central Fire awake not the Wrath 5 
 for the Devil's Fall is their Looking- glafs. 
 
 3. The moll grofs Companion of the Outward World, is the out- flown In- 
 (i. I. 3.4. ward World, in the two Central Fires. The moft Outward is the four EJemencs, 
 sO ti^e next Inward is the Aftral 5 the third theQuintedence ; the fourth the Tindure j 
 
 the fifth the Clear God. The more inwardly we reach, the nearer God. And were 
 we awake from Adxm's Earthy Love , we might very well fee Heaven. 
 
 Q;^7. T^bat moved hid^tt itpart from God } 
 
 A. I. The Potence of Forming landing in the Tranfmutation, vi\. His Receiving 
 Powerjtherefore the out- flown Will in theCentral Fire of the EtemalNature,made 
 him elevate himfelf to defpife the Refignaticn, but would try the Properties of 
 the Eternal Nature, and fo mifiiled the Holy Name in himfelf, and willed to do- 
 mineer over the Thrones, and btake himfelf oflf from the Unity. Then inflantly 
 the Properties were manifirft, ashard,{harp, four, bitter, flinging, and the tor- 
 menting, cold and hot fires. 
 
 0.8. Hm 
 
The ijj Fhflofophick, Queflions Anf reeved. 45^ 
 
 Q. 8. Hm could an Angel become a Vevil ? What u a Devil ? 
 
 ji, I. He would not be under the fpcaking of the Unity ; which was Balfam to 
 his Fire- Life , but be his own Ipeakmg , fo his Fire could conceive no glance, 
 but the Holy Name and Central Love Fire withdrew. 
 
 z. If he would be an Angel again, his Fire Life muft be killed with Love, but 
 This the Helliih Foundation neither will nor can do, as Fire cannot endure Water. 
 
 3. Their whole Life is a Dcl'pair, Venom, Dying, Stmk, Sorrow, Shame and 
 Torment, that he hath trifled away the Divine Exprels, Reflex Image, and got the 
 Form of Poifonous, Venomous Beads and Worms, according to their various 
 Properties of Pride, Covetoufnefs, Envy, (^c. all contrary to Wifdom, Truth, 
 Love, (^c. Thus good men have turned evil, and fallen into Perdition. 
 
 Q^ 9- JVhy did not' the Omnipotent God prevent the FaU of Lucifer ? 
 
 ji. I. WhilftFire and Water are in a Vegetable, they lovingly embrace each 
 other, but once fundred, do never more deflrc each other, but as Mortal Foes, 
 whenever they encounter, the one die's- 
 
 2. So Love and Anger fw here in Harmony) bring the firft, Sweet Delight, the 
 other Life and Strength, and are two Eternal Principles, having each an Eternal 
 Will, Foundation atKkCentre of its own : Therefore if the Anger will lever, the 
 Love doth not hinder vtlth force : Nor could the Love work otherwife, than like 
 itfclf j elfe God would be at odds in himldf. But if the Created Image the No 
 or Anger give its Will to the Yea or Love, it would be chang'd into a Love- Fire. 
 
 3. And tho' the Anger be an Eternal Principle, and part of God's Omnipo- 
 tence, the fault was the Creatures ; for in the unimagcd Power, the Love doth 
 
 /cvcr burn. And God's hardening is not lending a fi range fierce Wrath into any, 
 but it is left to its own fiercenefs, on which Judgment pafleth. 
 
 The Anger is Love's mamfeftation 3 and the Fallen Angels are the' Lookirg- g-aff 
 of the Good Angels. 
 
 Q: 10. JVhat did the Vevil defire fcr which be left God ? 
 
 A. ' Uq would be an Artift ; their Joy ftill is in Tranfmutation of themfelves 
 irito Forms. Subjection in Humility pleafed him not, but would be a God to 
 himfelf and his Legions. The Magick ground of Omniporency pleas'd him, which 
 made hun elevate himielf above the Efflux of the Unity j and prove the Properties, 
 but knew not how ic would be with him when the Light fliould extinguiui ; for 
 then came Darknefs, and the cold Iharpnefs of the Fiercenefs, and he inilantly 
 at utter Enmity againft God, and all Angelical Hofls. 
 
 (^ II. ff^at was the Strifs between Michael and the Dragon, and what are the) ? 
 
 A. I. Michael is the Figure of the Divine Power, not as a Creature, but as 
 the opening and moving of the Eternity, which name after, in Jefus, was ordained 
 for Man. 
 
 2. The DragtHi is Hell raanifefted, the Will of the Anger, and the Wrath of 
 the Properties, as heat. Cold, Woe, tbelirft Principle, a Hunger and Thirft, a 
 Dying Quahty. Satan is the Will to Ccntradidtion and ties. Belial the Luft to 
 Unclcannels. Beliebub a Source of Idol God?. Afmoita a Spirit of Fury and 
 Madncls. L«a/cT of Pride and {tareljj^cljmbing up. 
 
 3. Their 
 
46 *]Lhe 177 theofophickO^^flfons Anfvpered, 
 
 ?. Their Strife was, as of the firft and fecond Principles, as was That of Jcfus 
 in his forry days Temptation, and of r/r.ze/ while Mofeywzsin the Mount. In 
 This S:rife the Dragon is driven out of the Holy Name; in This S:rife Chrift 
 brought the Will of Man through Death and Hell to fubfift in God, unpaffive, 
 that it may fublift in the Fire, unapprehended by the Fire ; or as the Sun kindleth it 
 lelf in the Elements, yetkeepeth its Light to its felf; or as Fire blazerh through 
 Iron, yet is not Iron- So clear muft be the Will whivh God's Unity is to polTefs ; 
 till the Will be thus, the Dragon exiftcth in it. 
 
 4 Thus may Love and Anger be fo unfevered, as to be One only thing ; as Fire 
 and Li<^h:. The Power of the Anger ca.i^'d thi Fire Kingdom to form it felf in- 
 to a Den of Dragons, which God permitted that he might not further difturb 
 the Creation. 
 
 0^12. How Clin Mxnpojfth'.f i^now the Veep Unity t 
 
 A. I. Reafon imagineth God confuked with Himfelf about the Predeftina- 
 tion. But the oit-flowing Na nes of tne Powers, is the Councel of God. The 
 wonder- doing Word it felf, in the Figures or Rededions of the Holy Names, 
 which Figures are cal 'd the Idea. 
 
 2. The Eternal Nature i-r.ageth it felf according to the Forms to Fire as hard, 
 (harp, fierce ciTf. in the No or Anger; yet illuPrrated by the Yea or Light, and 
 they wreftle as a Love fport, which brings the Imaging into Triumph, and over- 
 cometh the Dragon. 
 
 3. In This Strife Jefus funk himfelf into the Humanity, Redeeming Man, and 
 Ruleth till his Enemies be his Foocftool. 
 
 4. To fliew the p^ flibility for the Spirit to fearch the Depth of the Deity. Know, 
 Man is an Image of God, according to Love and Anger. 
 
 Firft, The Soul is of the Eternal Central Fire, whence all Creatures come, but 
 not out of the Pure God 
 
 Secondly, The Spirit of the Soul out of the Central Fire, and Idea of the Light, 
 fprung from the Power of God, is the Temple of the Holy Ghoft, in which Chrift 
 feedeth the Soul with His Flefli and Blood, with Divine and Humm Balfam- 
 
 $. The ourward Bodv is out of the four Elements and A/lrum which Rule the 
 Outward L'f?, after which Adj.m lufled and broke himfelf from the Unity of 
 God, and the Will was captivated, the true Spirit difappcared, and the Idea in- 
 operative, which RightSpirit Jefus in- drew again, and reftor'd with the Balfam 
 of Love in the Light- In This Light, may the Soul fearch out all things opcra- 
 tively in theUnderftanding, as did the Prophets of Old, the' incomprchcnfiblc 
 to Outward Reafon. 
 
 (^13. How and vf hither was the Dragon Sec. thruft, feeing God fills all things ? &c. 
 
 A. 1. His Thrufting out was Effeifled by the name of the Holy Powers of the 
 Throne which Lucifer had, is fevered from God's Holinefs, dwelleth under the 
 firmament, and in all (Quarters of the Earth, betwixt Time and Eternity. Alfo 
 in the out-flown fierce Wrath of the four Elements, but cannot touch the Good 
 Power of the Elements. 
 
 2.. Tho' there are fome Good Powers, in which is wholly the Fire of the Light, 
 yet in Man is Good and Eril ; the Evil being captivated by the Good, unlcfs by 
 Man's Will, or by Turba Magna the Evil exceedeth the Good. 
 
 3. The Expulfcd Dragon is not the Central Fire of the Eternal Nature, but 
 an Efflux fronii it, rcfembling Smgkc. The Hclliih Den prcfents ic felf fometimes 
 
 in 
 
Ihe ijj Theofophick^Queftions Anfivered. 47 
 
 in the Upper Region, where from great Heat and great Cold break Thunder- 
 bolts. A'.fo in great Wi'.dernefles, and in great Clefts and Concaves in the Earth, 
 , where the Highly Damned Spirits and Souls of Men are horribly terrified. But 
 the Sun and Water hold them hidden as yet. 
 
 4, God is to Hell as a Nothing} as Light to Night; as Life toDCvith. The 
 great Shame Reproach, Anguifh and Torment of the Devil is, that he is fo near 
 God, yet cannot pofVib^ attain him. 
 
 Q.. I f . Had Hell a Bei^iKning, and may it have an End ? 
 
 A, I . God's Anger hath been from Eternity, but not as Anger \ but as Fire hid- 
 den in Wood or a Stone. 
 
 2. The enkindling was in the Fall of L«(rz/tr. And having an Eternal Founda- 
 tion, it can never ceafe, unlefs the Creation totally be annihilated, and that the 
 receptibiliiy of the Eternal Nature (hould extinguifli,and the Kingdom of Joy and 
 Triumph ceafe. 
 
 There muft be two Eternal Beginnings one in another , the one to manifefl the 
 other. 
 
 -Thus fartheExtrads of the Anfwers of^acob Bebmen given to the firfl Thirteenth, 
 _..and part of the Fifteenth Queftion. 
 
 Here follow orderly the Anfwers of all fuch of the 177 Queflions of^acob 
 Behmen which were left, as far as yet appears, unrefolved by the blcflcd Author 
 himfclf, beginning at the 14th of thofe Qucfiions. 
 
 Q 14. What U LuciferV 0§ce in Hell with his Legions ? 
 
 ■ A. I a What God's working in Hell is, will be fhewn in the 17 of thefe An- a Anfvter 17. 
 fwers, 6 as a'fi) what and where Hell is- What is the Lragon, is re'blved by the from u 3. to 
 blefled ^acoh Behmen in the i rth Anfucr. c What the Dominion of Go:;d Angels the i j. 
 i?, will fall unc er the 1 9th 5 all which may contribute much to the prefent It iquiry. b ¥ro.n v. 1 6» 
 • 2. The Dark World exifleth of fix of the feveci feparate Properries, becaufe to the end. 
 the leventh is the reft of the other ; therefore not properly to be undirftood cf c Anjver 19. 
 That World, where no Reft (hall be for ever ; for Lkc;/. rand his Angels, as they from v:i6. 10 
 arc Ci eatures, tho' revolted and in rebellim againft the Gcd of Love and Good- the end. 
 ne:s; yet are Subjeds in His Kingdom of Wrath, and ready Servants to the 
 Adiye Fiercenefs thereof. For tho' the Principle (wherein they are Inftrurpents) 
 bi wirhout beginning, and as it is in God tor ever unmanife^ed ; ^ et as it is in the 
 Creatures (che Secluded Angels) it is a Fire of their own kindling, wherein (as 
 being their Life) they are moreor lefscxtieamly aftive and skilful, accordingas 
 their Tinftur? rooted in their Forms of ' ife is more or lefs fortified , and excel- 
 ling that in others for Puiflanceand Exquifitenefs. 
 
 3. Confi.^er we that God's working in Hell muft nee.ls be in al! the icwen Pro- 
 perties of the Dark Abyfs, inthefirft four whereof the Apoftate Angels are like 
 ready Ailives, having no other Will, or have they fitted rhemfelves for any other 
 work or ufe, but to Image the Abyfp of the firft Principle; fome of them moft 
 ftrcngly bear the Aftring^nt imprelTed Powers, others the rcftlefs Conf:ringent 
 Actradion, others the Cruel Self gnawing Worm of Anguilh, others the Raging 
 Hot Fire, that is fevcrallv one fcrt un^er the prevailing Tyrannv of the one, 
 others of the other : Tho' the whole four unite in everv one in the Eternal Band, 
 as in fome horrid Creatures here, the Angui{h of Cold Venom is prevalent ^ yet 
 in this Elementary Fabrick there is an allay of fome contrarv Property m fnmc 
 weak pre p-.rrion, elfe were the Creatures her:, as the horrid ones there. But 
 thus the Office of the Black Sp-nts is in all their Forms wholly extream, tho' in 
 
 . G one 
 
48 t^e I'j'j Hheofophtch^ uefitons Anfvpered, 
 
 one only is the Extremity in the higheft degree their Natures are capable of, as is 
 feenin Dileafed Bodics,thatone of the Humours is fredominanr. 
 
 4 From thefe things is difcemjible what LucifersO^co. is in Hell, which is to 
 be the moR copious, ample, comoleat Image of the Jealoufie, Ztal. Indignation, 
 Fierce Wrath, or Devouring Fire proceeding from tie Breath of the Almighty 
 Father. And tlie Will and Life of This Prirxce (:he M-i^^er piece of Horroi:r, and 
 ftupcndious Epitome of the Dark Centre) doth therein fubfift, ever enkindling 
 in his own Body, and every Member of it ,( being the whole Dominion of the 
 Dark Troops) one entire fupply as out of a Fountain of Fury, R^ge and Fierce- 
 Tits, as naturally as do iffue Contagious Emaratior-s from a Plague Sore, or the 
 Mortal Fum.es from the Dead Sea (afFefting the Biids attempting to flie over it) 
 as is reported. 
 
 5. And this He doth really, as the Sun doth the glorious bright Beams, or the 
 Ocean fweileth the Veins of Springs which empty back into ir ; or as Fogs afcend 
 from corrupt La Ves ; and in This God's Infinite Abvfs of the firft Principle (is as 
 the bottomlefs Deep to a fragment of a thin Superficies, or the Heat of the Sun 
 to an Objeft through the Burning-glafs)aftbrding an unfearchable immediate fup- 
 ply of the Treafurc of Wrath, wich an hungry defire thereunto. Taus doth the 
 Breath of the Lord (like a River of Brimitone ) enkindle that Lake where they 
 have made t emfelves as Fuel fully ready dry. 
 
 <S. And as a good Graft or Branch inoculated into a Crab ftock produceth 
 fruits of its own property, tho' it be fed by the four Stock, haply delightful,warm, 
 fpicy, grateful, quite other than the Crab it felf j fo contrariwife doth Lucifer and 
 his Hellifb Legions appropriate to themfelves only That out of the AbyfTal Prin- 
 ciple wherein themfelves inhabit, whereof thev fubfift, and whereby they are fhut 
 up and cornprehended, which their depraved Bodies can only alTimilate , that is 
 the fix working Properties enraged to extremity by the withdrawing of the Di- 
 vine Holy Principle. 
 
 7. And as Lucifer zn^ his Angels did (in the time of this Worlr) abufe all the 
 Holy Names and Powers they could reach, profaning them to effecl their filthy 
 Impoftures 3 fo fhall they defire ever to do ; but the Aftral Influences ( which 
 like Gold and Poifonous Mercury commixed yielding matter f ^r t'^etr fallacious 
 Jugling) being once withdrawn) then can they only in 'heir Black Magick ex- 
 ceflively and mfatiably hunger to repeat ( as before ) their Blafphemies, but re- 
 main impotent, and no more Teife ^n it than a man can on a fliado'.", nop reach 
 it, than Dogs the Moon they bark at becaufe all tlie good Intermixing Powers 
 are for ever withdrawn into their fevcral peculiar Ethers. 
 
 8. Alfo as the Evil Legion? do according to their various Orders and Proper- 
 ties more exceed, fomeinone, fomc in another of the four Central Forms of 
 the Dark Abyfs : So Lucifer (as the Centre of them all) abounds at once in tvcry 
 one, in the moft capacious degree of a Creature Thus we Tee lo;.'.*: F-fli bund 
 on one Coaft, Arm or Channe' ; fome other foi rs '^n another quarter. latitude or 
 bofom, yet in the Sea a-? all foits at once: SoTnaronce, BKightefl 01 Angels, 
 and nowBlackeftof the Deform.ed Furies is the Comprehender of the various 
 Anguiihes, and all in the extreameft degree a Creature pofllbly may, and in that 
 refre^fl (according to the Dark ImprelSon) imageth moft exai^tiy the Infinite 
 firft Principle. 
 
 9. And tho' Lucifer and his numerous Legions (who are as much his, and have 
 a Will as fixtdly dependant on , and with his as the Leaves do on the Will of 
 the Tree) have refufed, and been unworthy the Honour and BlelTednefs of re- 
 taining the Image, and ferving the Glory of the Holy dear Principle Oi Love and 
 Goodnefs , but by forming themfelves according to Enmity , Filthinefs and 
 
 Deceit, - 
 
■7he 1 77 Theofophick^ Queflions Anfwered, 4^ 
 
 Deceit, would break their Order, ftray and ihmk to free themfclves from the 
 Bands of the Almighty, be their own Lords, exercifc a peculiar Tvranny 5 by 
 which Exorbitant Luft they willed to quit the Duty they owcil the U-aVcrfa! 50- 
 veiaig.-, and ioughi a riapuinel's beyond the hmit thereof; be would be a Mock- 
 God, afliime Ru^e, Authority arid Self-Sovf raignty : Yet did as one who would 
 put out his own Eyes that himfelf might be invifible 
 
 10. Wheicf-re now, if he will nolong-erbe a Child of the Day, hemufthea 
 Captive tci the Darknels ; if he will not ferve his Gcd in the fulnefs of all things, 
 he mult ferve the For r.s of Enmity in the w ant of all thing? & if he will fhut him- 
 felf i!p 'Vein the gold<;n S'arc of Purity wherein he lived tor the delight ot his God, 
 hem.ift bean Anguilli F;;uatain, asRufty Iron which yet is of ufe amor g other 
 pai tsof the ^^reation, and his owa Riz lur is ^^ clog, as hitter A^ringency curbs 
 thecoirodmg Anguifh of Af^rj. T:.e Magi iirate hath £xecuticr.ers for Capital 
 Q'lmes, who have not 2 crntrary V/i'!tot^£jufiicetf their Lord though ac'verfe 
 to his «-lemtn:y. The Prince ^tch Armed T<oi>pr, whole will is the fame with 
 his Imperial Commands to prcfecute l.is EremifS with Fire anf Sword, and whofe 
 life like that ot Beafts and Birds of Prey is. to pro'jerin the Dei^rudion of 
 others. 
 
 11. Here may the Apoflles words be applied Behold thegoodncfsand fevcritjr 
 of God, to them that fell fevericy, but to thee gocdnefs if thou continue in his 
 goodnefs. Let it not be thought t! at by the Rebellion of Lucif(r God hath loft the 
 leaft part of His irfinite Glory 3 for as Lucifer ar.d his Legions are gone into a Will, 
 Defire and Hunger orpofiteor adverfe to the delighted or well-pleafing Will of 
 the Goodnefs and loving Kindnefs of God in his S'on the Lord Jefus Chrift , the 
 Image of whom they bare; yet are they gone no farther but to be comprehent^ed 
 in and made one Will Defire and Hunger in and with the fie ce Wrath and Ven- 
 geance of the Almighty Father in His firtl Principle , uithout generatirg His De- 
 hght his Son the Lord Jefus Chrift, the leaft doubt whereof is derogatory to the 
 Glory of God's Omipotence 5 nor can they poflibly have any other Will buc that 
 of Enmity and Wrath, being departed from that of Love 3 for Love is the Cement, 
 Chain or Ligament, the want whereof renders every Property at utter Hatred 
 and loathing of any other Proper t- Now though in the Holy World arc all the 
 Powers, yet without the leaft Dilfonance, becaufe Love fills them all. 
 
 Ohjc^. 1 2. But the Mind of f'^me may Judge,that to fay that Lucifer and his An- 
 gels have one Will with the Property and Wrath of the Father, feems abfurd j 
 For God having no greater fixt Enemy than the Devil, That Enemy cannot have 
 one Will with God : And that to fay there is fomething in God which is not Godj 
 is to fay, there is fomething in God which is not himfelf ; which were rather Mad- 
 nefsthan Foly, ra»^her Blaipheray than Error 3 for it divides the Infinite One 
 from the Infinite O ;e 
 
 A' I. Dy way cf Corceflion. r . L«aYer and his Legion? are at Enmity againft 
 God. 2. Thereis nc;thinginGod, butwhacisGod. 3. That God cannot be di- 
 vided from or againft Himfelf, for an Infinite cannot be divided againil an In- 
 finite. 
 
 ig. 2, It is anfwered by wav of Solution 3 i. That though Lucifa and his An- (l .) 
 gels are at Enmity againft God 3 >et ii follows nc Sut they may be fubfervient to 
 his Omnipotence 3 as we fee Darts and i'oifon ufed againft fome noxious Creatures, 
 and fome hurtful Beafts a-^ainftotlier hurrful Beafls 3 aifo Fire many ways, how 
 wrathful foever :t is of its own Natuie. And lliall any thing render it felf fo 
 Pervcrfe, Vain or Evil, that the Infinite God cannot Extraft his own Glorious 
 Ends out of it? Fire, Thunder, Hail-ftones, «ir'c. are treafured againft the day of 
 Battel, a Lion to kill the deceived Prophet, a Bear them that reproached Elijhty 
 
 G i he 
 
^o 7he 177 theofophick^Queftions Aufwered. 
 
 he calls for the Sword , Peftilence , Famine , Catcrpil'ars , Barrcnnefs -, and ii 
 there Evil in the City^, and the Lord hath not done it t And as this World is the 
 Image of the Eternal, lb the Evils here are the lively Figures of thofe 3 and as 
 many Mens Sins (like fo many iilthy Exhalations, generating Toads in the lower 
 Region, as over the \([Qoiferfey is laid to be done) confpire into a General Con- 
 tagion of Sweeping I'lagues whereby the TranlgrefTors (exclu iing themfelves the 
 Kingdom of Purity and Love) arc Inftruments of their own Milcry ; fo in that 
 Abyfe they aft continually the Tragedy of their own defpsrate Horror , and yet 
 therein do the Will of the Almighty God who compre':ien' s the dark Abyfs, and 
 are one Wiil with his Wrach, devouring Fire ard fierce Ir.dignation. 
 
 (•2.) 1 4- Though there is nothing in God but what is God, it muf^ be underftood of 
 
 Powers as thev are in God 5 fo his Principle of Infinite Potence and \Vrath,as it is 
 in God gecf rating the Glorious Love delight His Son, and being Eternally undivi- 
 dablc from His Goodnefs and Grace, it is God j but as God makes Himfelf Crea- 
 turely , that is fpoke forth the Creation out of Himfelf, and as the Creature per- 
 verteth his own Way, m.ifimploycth his entru fled Talent, then are the Properties 
 which are onlv diftmguifliable as they are in God, but feparate. Divided and Evil 
 as they are in the Crea'ures ; yet thoie Evil Properties have ore will bent, hun- 
 ger and fierce or rapid Inclination with the Principle of the Wrath, Zeal and Jea- 
 loufie of Gcd : which is moft righteous and juft in God, butmort cruel, ferine, 
 injmicitious , wicked and unclean in the Evil Angels and Reprobate Souls. 
 
 (:? •) ' ^* ^ ^^^ Cdnnot be divided from God ; for it were to Be divided from Him- 
 
 felf, asimpoflible as to feign two Infinites, which were brutil"h, weak and vile to 
 think, and which nothing above fpcken can be conftrued to imply j vet that all 
 Powers come from Him, Ihews uncontroulably they are all diftindly in Him, but 
 not divifibly as they are in him ; for in the Infinite God ail is infinitely Good : 
 The Evil is onlv a> the Properties are feparated in the Creatures who extinguifli 
 in themfelves the Vital Spirit of them, the pure Univerfa' Life, which keptfwcet 
 Order and Harmony by the Bonds cf Love, but once diffolvcd , Antipathy and 
 Death domineers in the Dark Wrath j yet God according to the firft Principle 
 gives, or is the EiTence and Immorta'i'iv thereof )fX)X as in Him we live, move, 
 and have our Being. vi[. our Eternal Bieflednefs and Tranfitory Being of Good 
 and Evil ; fo by Him and in Him (according to the Pr j;perty of the firfc Principle) 
 hath the whole Dark World theirs : as well their Being or ExiftcncC: as their Tin- 
 fture, In-mutabiliy or Perpetuity. 
 
 i6- And this is plain'y demonftrable in the Creatures, both in the cruel, fierce 
 wild one's, and in the gentle tame Beafts 5 but efpecially in Man. See we an 
 impious, injurious implacable, malicious Man (caufelefly yet^ foliicicou fly hunt- 
 ing, purfuing enfnaring and tormenting his Neighbour, with how great Delight 
 and Pleafure he fees his unrighteous Projec'ts fucceed ? Wherein hath a grinning 
 kind of f atisfacTtion, one Property being proud of the other , which makes him 
 mfult hke thofe that fhall kill the Witneflcs, Rejoyce, Feaft and fend Gifts one to 
 another. For their firft Principle enthroned, ruling over , is at reft in their third, 
 but when their Defigns prove Abortive, an Evil Spirit from God troubles them, 
 and do as Saul^ want David's Harp to blunt the Point and Edge oftheir Forms of 
 Life, which now (harpen , grow fierce, grate, rub and torture one the other, 
 Cuming (as in Himan) the confluenceof all other good into Gaul and Wormwood, 
 becaufe their firft Principle cannot generate thefecond, being Strangers to the Life 
 of God through the Ignorance that is in them, on loofingthe Charms of the third, 
 do like a Mill wanting Corn , grind themfelves, and the Powers do all form them- 
 felves into Hoftility, immediately entring into an irreconcileable Conflid- 
 17. Sec we alio an upright pcrfed Man, though he entirely wiflieththe Good, of 
 
 all 
 
the I -jy theofophick. Queftions Anfwered. 5 1 
 
 ftU Men 5 yec when he fecth a vile J'crfori hatching and ptrpecrating his Outrages 
 on the Lamb-like Innocents, and that alio he ^ct% the Righteous God , either by 
 His own immediate propitious Hand , or by Ipiriting the opprefled, or any other 
 to defend or avenge Him : What kind of fo-ace and thankful frame appears in 
 this Pious Obferver? Exaltmff Him to a real Delight and Joy, for there being the 
 felf-fanie Forms of Lifi, compo'mg the Holy Soul as the other (though not the 
 Holinefs of the Soul, for that is a Divine awakening as a Flame out of a dark Fire) 
 the fweetneis fuch a one fliareth (by feeing the Peaceable dcHv^red, or Vengeance 
 taken on the fixed Enemy, whole delperare Rclblutions pulLt him on to deftroy) 
 is much more than it can be of content to the Blood-thirfty when their ?lots prof- 
 per ; as it is wricten, Rtjoyce over htrmy People, andye holy Apofikr and Prophets. 
 
 1 8- Thus fee we Revenge tobefofwcet, that often it requires fowre Sauce, our 
 firft Principle being lb ftrong, that it is obnoxious to catch as Tinder , while it is 
 as a burning Coal to the Hand of him that carries it 3 and though we fadly Expe- 
 riment it, yet how propenfe are all M:n as Men torufh on thofe Pikes, to lac 
 our Hunger after it, whv h erroneoufly deem a real Felicity to be in it. And thu s 
 to the penetrating Mmd is C^odobfcurely, yetdiflin(flly, imaged in bad Men , but 
 evidently in good Men ; but Luciftr is oblcurely, yet diftincflly ffiewn in good Men> 
 exprefly charader'd in bad Men, See the Anfwer qifacob Bebmen to the 8ch of 
 thcfe Quefi ions- 
 Here begins the Third Grand Diftribution, which comprifeth the 25 next fol- 
 lowing Que'lions. 
 
 Q. 15. Hiiththe Foundation of Hell uk.en a Temporary Beginning, or hath it been from 
 Eternity i or how may it fubfift EttrnaUy, or not ? 
 
 j4. That part of Anfwer to this weighty Queftion, which the God of Wifdom 
 vouchfafcd to make bv his Eminent Ser\ant the Author m the four Verfes begin- 
 ning the Anfwer, is full and clear to fuch of his Children who are Proficients in 
 the reft of his Preaous Writings j but for the fake of other finccre, faithful En- 
 quirers, who arc lefs convcrfant in them , it may be rcquifite to add fomething 
 more. 
 
 5. Now It is granted. That neither Men nor Angels (hould have known it, had 
 not theii depravitv awakened it 3 thus it is a dear bought Knowledge, and what 
 Men buy dear, it is fin thev fliould have- Yet though Hell hath opened a terrible 
 Everlafting Abyfs of Wrath, it is the Artifice ofthe Deceiver to fuggeft to belbtted 
 Men the Non- Entity, That there is no fuch 5 endeavouring to make Atheifts in 
 Judgment,that fuch mav be more Obdurate and Blafphemous as well as more Blind 
 than the Devils themfelves who both believe and tremble. And to the Atheifts 
 inPra<flice is fuggeftei the Mutabihty of it to embolden them in Lcudr efs. 
 
 6. But to take away the Pillow from under both their Heads, it will be found 
 that an Atheift m Judgment (if there He realiy any fuch) is both a Iccm to the 
 Evil Angels, and by putti* g out the E^ e of his Reafon (which diftinguiilieth him 
 from the Beafl that periflbeth) is transformed thereinto, and the Atheift in Pradice 
 is his own Condemner and ftriveth in vain to put out the Eye of his ov^ti Intelleft, 
 gleaning (as it were) Stubble, (^c- wherewith to burn himfelfs thus is it the Com- 
 plaint. My people Ptrifh for Tvum (f J^ncvciltdge. 
 
 7« We are to know, that though Hell be^an whentheevil Angels did put out 
 their own Eyes 3 yet their fo doing was a Deprivation of one Principle, not a 
 Creation of another ; but the revealing the Principle of Wrath till then hiden, as 
 it is ftiU hidden in God and the Heavenly Holy World. Nor is it lefs demonftra- 
 ble than the Natural outward Night, for the abfence of the Sun is the prefcnce of 
 
 the 
 
52 ^he ijj Theofophick^Queflions Anfnpered. 
 
 the Night, and the firft Principle is figured therebv ; for the invifible things of 
 Him fronn the Creation of the World arc clearly fecn , being underftocd b> the 
 things that are made, (^c. Let it be coniicered, that though there are no Places on 
 orm the Earth, where there is Day, buttherefucceffively aifoisN'ghtj btj: there 
 are many Places inCaverus under the Earth, where day never approacheth. And 
 though beyond the acute Angle, or Cone of the ihadow of our Globe in the Deep, 
 made by the more exceeding over proportion of the lengtn ot the !>un's Dia- 
 meter to that of ours, there can be no Night ; yet in the Opake Orbs ot the Moon 
 and Stars, it muft be alike demoni!rable as with us- 
 
 8. And to proceed one f:ep farther in Anfwer of the Queftion , whether the 
 Foundation of Hell be Temporary. It muft beccnfefled, that a- every thir^g hath 
 a Root, and that nothirjg can live longer than its Root ; therefore. Eternal things 
 
 - muft proceed out of the Eternal Root 3 and that Heli hath a i'erperiity muft be 
 believed by ail who credit the Teftimony of the Prophets, and Lhiift himfelf, and 
 the Darkncfs there to be the bl-icknefs of Darknels, where the V' orm is Immor- 
 tal, and the fire nor extinguifhable. What room then is left tor the leaft doubt 
 that Hell or the Stream of Wrath is iftued cut of an infinite Ftemal Fountain. 
 Alfo that as the fcorching heat of the outw a' d Sun not oiilv cotifilkch, but natu- 
 rally tlniierh with the cheering Splendor thereof ^ So doth tncAbyfs of Wrath 
 coniubftantiare, andisoneEffencein the Almigncy riinit), with the infinite gra- 
 cious Goodnefsand Holinefs of t-^e Divine Pinxip'ei-'f Love and Delight. 
 
 9. They who will not underftand but Cavil at this , will yet acbowlcdge the 
 fame in unwarrantable words ; v.if. Thole who are tor particular Reprobation 
 of an indefinite Number of Men whe arc (fay they J Decreed of God fromEter- 
 nit>' to be for ever the Oojcifts of His Dilplcafure j in fpeaking fo hardly of the 
 gracious God arc yet forced to o .vn the Principle of Zeal, Anger or Wrath to be 
 from Eternity in God 5 but re bring it into aft fo early as to determine an immu- 
 table Law for liich Per'bns by Name and Number irreparably to be for Everlafting 
 Burnings, is much mere than is here aflerted ; tor the^ make the Wrath of God 
 divilible- even in Him before the rroving to Form any Eternal Images of Himfelf 
 Humane or Angelical : for their boldnels herein themfelves muft be accompta- 
 ble J but here 'tis only laid, it is in God from Eternity , yet only diftingui'liable, 
 but not dxviuble, and that in the Creatures, and in them only the Wrath became 
 feparate, manife.'t and divifibie. But more of this will fall under the Anfwer of 
 the Seventeenth Queftion. 
 
 H. 1(5. ff^ hath God poured forth fuch fierce wrath wherein an Eternal Ferditim 
 wiU be ? 
 
 A. 1. To the right refolving this muft be fhewn, r. What God's Wrath is ? 
 2. How it may remain Eternally ? 3 . why hath God poured forth this Eternal 
 Wrath ? 
 I Q. 2. For the firft, we are to know that Wrath as it is in God is an unfearchabk 
 Abyfs J for as God is Infinite, fo is his Anger, and all elfe as it is in him. 
 
 3. For his Wrath may not be underftood from Eremity and inEterrnty to be 
 fo awakened as we fee it in the Creatures i but is one entire Harmonious Tri- 
 umphant Ferfedion in and with himfelf, of which the Heat in the Light of the 
 outvrard Sun is a Shadow. 
 ^ude 14. If- 4. A little Similitude of which was the Zeal of Ekoc<» , alfo in the Angel when 
 Exod. 14. 24, looking through the Fire and Cloud, he troubled the Egyptians ; in Moj.s, when 
 2 J. he brake the Tables and comnunded the Slaughter j m Phineoj^ whofe Javelin 
 
 Exod. ^^.i9i ftaid the Plague j in E/;;<ijb,who burnt the two Captains with their Fifties, and klU'd 
 17. the 
 
7he I'j'] theofophick^QueftionsAnfivered, 55 
 
 the40oofBjiZ'sPrieftsj in Vivid, Klibu,8zc.; But above all in the meek Saviour, a^m^^. 7. g. 
 
 wbo yet denounced many Woeslike Claps of Thunder agamftc^tri^n, the Scribes ji. 
 
 the Rich, the Blind Guides, ((^c m Mmkere and thofe in Lul^e part of that Wrath 
 
 of the Lamb, from which the Mighty Men invoke the Rocks to hide them- Rev. 6. 16. 
 
 f. Yccthat Evil Angels and Evil Men fall fir.ally, having fitted themielvesfor 
 Deftrudion, works no Wrath to make Alteration in the Almighty God 5 even as 
 we fee the outward Sun is ftill the fame, though by Burning glaffes its beams are 
 contraifled to fiercenefs, till it becomes intolerable to benfitivcs, and deftrudivc 
 to combuftible Oppofites and Objefts. 
 
 6. And if Men extmguifli in their:fclves the Holy gracious Light and dear Love 
 Principle, their Precipitance extendeth only to thcmfelves , blowing up in them 
 the dark Fire, fierce Centre, or Matrix and Anguilh of the firft Principle, and the 
 four Forms whereof it is conflituted. Asblowouta^Candle, there remains only 
 the dark,buming,ftinking SnufF. 
 
 7. How mnyand muji t')ji IVrxih have Eternity ? ^ ^ 
 A. Though the Holv Writings which we call the Bible, ofcen alfert and inculcate 
 
 this Perdition to be Everlaftmg ; yet fome fno mean Men) have otherwife un- 
 derftoodit. as Origen, &c. haply being repleniih'd and fwallow'd up with ii'finire ♦ 
 
 Love and Grace of the Holy fecond Principle, they could not penetrate the extent 
 of this, nor fhould Adan nor his Oflfepring have fodone. 
 
 8. But w e having kindled fo much of it m vs, are to know v., not to dif^i aft or 
 diirrefs us, but to warn us, as Paul faich, knowing the Terrors of the Lord, we per- 
 fwaoe, O'c. This Wrath is of Eternal Duration i for it is of Eternal uncreated Ex- 
 traftion as to its Oriainal. It is always Morning with it, bearing equal date with 
 God's other Attributes, ajnd fo with God himfclf. 
 
 9. God b'-irg infinitely all that he is, isalfo infinitely Juft, and Almighty, True 
 and Faithful ; we can no more fay his Grace and Love to have Priority, than the - 
 Light of a Candle can precede the firing the wiek,or than Man's Inteileft could pre- 
 cede the enkiniiiing his Humane Soul, or than the Fruit can prevent the Tree, or 
 That the Root. 
 
 10. Can we well conceive the Eternal Permanence of God's Goodnefs, and why 
 not his Infinite Power and Jullice » is there room to doubt that to be a part 
 of him? 
 
 1 1 . Muft the Fruit and Flower live , and not the Root ? muft the Eye fee, if the 
 Mandve? or the Candle ftitne, when the Wiek is cold> Then may the Principle 
 of Sweemefs , Meeknefs, Grace and Love> fuTvive the Principle of Strength, Might, 
 Potcnce and Wrath. 
 
 The la^ Branch of the Queftionis, ^by bath God poured fwth Eterml Wrath ? 3 ^ 
 
 12. God accorciing to th^ firit Principle is r-Ot called God, but a confuming Fire: 
 nor is he called Ciod according to the out- birth or third outward Piinciple j tor the 
 Devil is called tne God of this World, though Divine Omnipotence guides and re- 
 trains w. all Occurrences ; for no place or fpace excludes him, for God is in it, or 
 more properly it in Him, comprehended by Him, yetGod'sinfinitc Abyisof Love 
 and Goodnefs is His Heaven. That his Throne. 
 
 I ?. When God created Angels (the firft race of IrKelleduals known to usj they 
 were made out of Hin-ilclf; ofhis Abyis of Might and His Abyfs cf Goodnefs, or 
 of His firft and feeond Pnncipies, Dar kiiefs and Light, in fuch Excellency as are 
 the Ane;els who i'o continue. 
 
 14. WhenaifoG'vd created Min (His fecond race of Intelleftuals) it was out 
 of the two former Principles in ConjiuKfcion with the third, yet in fuch fweet order 
 as we know little of, a ^ limp few hereof is feen in the refigned, humble, regene- 
 rate Soul, who lives in God, and haththcrcHisPcfleffionsandReverfions 5 about 
 
 thav 
 
•J 4 The I y J Theofophick^Quefliom Jnfioered. 
 
 that is employed Hisfear,CaTe, Grief; alfoHis only Delight and Satjsfadion both 
 for time, and for ever ; yet all this is but a glimpfc of what we were at firft and 
 fhallbeatlaft. 
 
 1 f. Thefe things being premifed, give us a profpcd what good, beautiful excel- 
 lent Creatures, Angels and Men were, and {hould all have continued to be. 
 
 16. For if God had willed the one to be Devils, the other to be inwardly fo, and 
 outwardly Beafrs ? How is it they were all created Divine and perfedly Good? 
 
 17. Buc they direftly againft the confefled Will of the gracious Creator (who 
 never did nor ever can v^ill any thing finfuUy Evil, but Good and only Good) both 
 the fallen Angels,and AcUm formed in themfelves a Will pcrverfe to the Sovereign 
 Will, flautting up their whole felves from the only true Guide, and Fternal Light 
 and Wif -cm, and lb became Dark, and fuch Fools for whole hack is the rod, and 
 being Eftranged, fnuffed at Rrproof, grew into Scorning, Enmity and Diametri- 
 cal contrariety and hatred of Holy things. 
 
 18. Their own private will became their God, for having broken the fweet 
 Bands of Love, tlicy mac^e a- League with Hell and Death ; for the Divine Light 
 withdrawing, or rather, they declining its Councels, the dark fierce fire bccanoe 
 their very Elfence and Life, under the domitieering rover, whereof the fallen 
 Angels, by their departure from the fweet Kingdom of Love an. i Peace have for- 
 ever fubjcifled t'.emielves- into which obf^inate haidencd Men alio throw them- 
 felves. And this is focor.trarv to God , that his Sinrit loathcth them and with- 
 draweth, and his fo withdrawing is God's pouring out Eternal Wrath, and the way 
 how, and caufe why it is the Eternal Perdition. 
 
 Qj 17. Wl)ereas God is and nmiineth Etetnally urdivided, what then U his worJ^ing in 
 the Place of HeU ? Is there indeed a certain Place of Hell, or not ? ' 
 
 A. I. Here on a Pofition premifed, is aQuefiion propofedi and afecond Que- 
 ftion occalionally. put. It feems fit to ftrengthen the Conceflion by explain- 
 ing it. 
 
 2 Thar, although every part of the Creation confif^eth of various Heteroge- 
 neous and contrary l^ropcrties, all which is not only derived from God, but t.heir 
 Life, Motion and Being is in Him j yet is He from Eternity in Eternity, the lame 
 undivided One. ' 
 
 3. For if an Infinite were divided into Parts the Parts muft alfo be Infinite, and 
 then muft be more than one nfinire which were a Contradidion ss equally vain, 
 as to fay, that Almigiicinefs doth divide it felf againft Almightinefs. 
 
 4 But that the Infinite Almighty comprchendeth all Prcpertiesinperf«^Su- 
 pream Excellency is clear , and thac Himfclf remaining ftiU in Himfelf , can yet 
 make Himfelf creaturely in Infinite Multiphcity, isas clear and vifiMe. ' 
 
 5:. The outward Sun, confiftmg of Light and Heac, can bv its B;ams help Gene- 
 ration of Infinite Produdions Good and Bad. even poifonous, penK^us ?ma?tes of 
 the dark World, and this principally by His Heat ; but by His Light canatteAuate, 
 penetrate and change grofs dark Bodies 5 yet Himfelf (as the outward Agent of 
 Omnipotence) remain untouch'dv unaltered, unaffeded. unfubjefted in any de- 
 greewhai.foevcr, by his fo doing to the things wrought. 
 
 6. For, alluding to the inftance in the Anfwcr to the laft preceding C^ueflion. 
 If Sin, likeaBurning-glars contraifl the hot Beams, it may be intolerable co the 
 Sinner or Object oppoled to it j yec is the glorious Sun lliU the unaltered lame. 
 
 7. The Gardner Roots up, dryes and burns the Weeds. The >»overeign Power 
 guards the Peaceable, and curbs the implacable But if the good Plant would wear 
 outtihe ftrcngthof the Weed, by cxtradingand transfufirg into it fclfp-rt of its 
 
 Nutri- 
 
l!he ijj theofophick^Queflions Anfivered. 'jy 
 
 Nutritive Property j the good Plant may degenerate into a Wild one, or Weed 
 
 Alio if a private Ferfon fhall unauthorized make hin.lelt a Judge or Fublick Ar- 
 
 .bitrator, he may fall into^ Crime on the other hand ■■, for thcle things are the 
 
 ' Gardener's Work to whom Vengeance belongeth, Mens own Vindi(5tivc Deftre is 
 
 touching pitch. 
 
 8. Now to Anfwer dircdly what Goi's lVcrl{iiig in Hell U > It is anfwered , j n 
 That his working there is only according to the firlt Principle, according to a. 
 
 which, he is not called God, but a confuming Fire. 
 
 9. God's working in Hell convinceth Athcifm to be an Error. The Devils be- x. 
 lieve fo as to make them tremble ; Men were loth to believe God made the World 
 and Them, though fo evident as to leave them inexcufable, this they are now 
 aiTured of, by His deftroying both It and Them. 
 
 10. God's working in Hell openeth every Book of Confcience; Dives extenu- z« 
 ates not his Crimes ; l5ut roars out his Torments. That Place of Darkncfs affords 
 Light enough to read Guilt by, and thereby give Immorrahty to that Worm. 
 
 •II. God's working there, reftores the Memory; Dives had not forgotten his ». 
 former calling of Abraham Father, as if That would have Privileged him : nor had 
 he forgotten his Brethren, who perhaps had run Parallel with him in his Sin. 
 
 1 2. God's working there, confirms perpetual Exiilcnce to all thcre,where every .^ 
 black Machination ever ftands in its own Subflance, not barely a Shadow, but per- 
 manent without Vizard orVarnifh, in Horrid real Forms. 
 
 13. There God receives the Glory of His Truth in all His Threatnings. There 5-. 
 the Voice of the infinitely precious Blocd of the Lord Jefus Chrift the Eternal Son 
 
 of God, which had been trampled on, as it it had been an Unholy Thing , hath 
 ^ue Audience and exaft punftual Arfwers. AlfotheCry of all the Blood and 
 Tears of all His murthered and opprcfTed Members, from Abel to the laft Man, 
 hath an-jple fatisfaftory Anfwers- 
 
 14. There God receives the Debt due to His abufed Patience, and due'to the 
 HolyGhoft, who had been continually ftriving, and as long reje(fled, grieved, 
 fcorned, and his fwect Councils, gracious and fafe Motions, reproached and blaC- 
 phemed. 
 
 15". There God reigns in all the Seven Forms of Nature, according to the Dark 
 Impreflion ; for the wicked Imper.itent Will whereuntothe very Golpgl of Jefus 
 Chrill hath been a favour of Death unto Death, this very Obftinate Will is here a 
 fweet favour to the Divine (and here immutable) Juftice ; for the Righteous Lord 
 loveth RighteoufneCs, 
 
 i<^. Is there indeed, a? Uce of HeU, ornot} 2 n 
 
 That there is a Hell, Atheifls only deny ; and what Hell is, the Children of the a. 
 Day know little of 3 nor fliould Adam or his Children have known it, for it was 
 not prepared for them s but a$ it is written , Prepared for the Devil and his 
 Angels. 
 
 1 7. Man grew up into that Principle as it were by Accident ; yet are like to 
 ^ave no fmall fhare of it. 'Tis true, Lucifer and his Legions were Smhei s of elder 
 Date, and fell from a higher Seat, as it were down a greater Precipice. But Man 
 hath finn'd againil: means incomparably fit, of invaluable Price , and freely and 
 frequently tendered to reftore him. 
 
 18. Oh that Men were wife that they knew This, that they would confider 
 their latter End. Confider this, you thatforget God, left he tear you in pieces and 
 there be none to deliver. Knowing the Terrors of the Lord, we perfwade Men. 
 Will Men employ no ferious Thoughts on this, but treafure up wrath againft the 
 day of wrath? O'c. 
 
 I?. Now whether Hell be a Place j It's anfwered. Hell 15 a Principle confifting 
 
 II of 
 
 6. 
 
 7. 
 
j^ the 177 TheofophickQueftions Jnfrvered, 
 
 of fixt Enmity againfl God's gracious Nature , againft all the Holineft , Truth, 
 Love and Goodnds ; and all this as it confifis of the Evil of Evils, that is to fay. 
 Sin. Hell alfo is a fix: Hatred againft all Gods out-goings j in His Mercy and 
 Bounty, giving Beauty and Order to all his Creation Celcftial, and Out-birth, and 
 this Hell is, as by the Evil of Deprivation. And as Hell is an Evil of Sence arid 
 Torment, it takes in all the Horrors generated in the Womb of tlie fierce part of 
 the whole Seven Fountain Spirits, as far as the Bounds of the firft Principle. 
 
 20. We are farther to know, that a Principle cannot want Place, but dwells in 
 its felf, for Place cannot contain or comprehend a Principle. 
 
 2 1. An Explanatory Similitude or Inftance is found in Man. What part of him 
 is thd-Place or Receptacle of Wickedncfs ? It s anfwer'd, no part of a hardened im* 
 penitent Sinner refufeth to be its Dwelling-place, his whole Soul, Spirit and Body, 
 and it, like a Contagion, invadeth all Places and Perfons, fitted to receive it, that 
 either by Word, Work, Writing, Prefident, Wifli, or othcrwife he can extend 
 kimlclf unto. 
 
 2 2. But in a Man wherein the Divine Word is awakened and is prevalent, the 
 Darknefsor hellifli Principle can encroach no farther than its own unfandified, 
 unhallowed part. And if any Man follow the Lord fully , he is fenced (as the 
 Cherubim doth Paradife) fo that the Dark Powers are fhutout of that Man. 
 
 2 3 , Shortly then, as much of the Infinite Aby fs as {hall not be ennobled and en- 
 riched.by the fweet Vertue, Purity and Splendor of the Holy Powers, (hall be the 
 place of the Everlafting Hell, or Lake of Fire. 
 
 Q. 1 8. ff^ere it the Place of Heaven where the Jngels dvfeU ? ffbw it the fame di- 
 fiingui(l}ed from Hell ? Is the fame alfo a certain (circumfcribed) Place ? Hew it it to 
 be widerfiood ? 
 
 A. I. If I am underftood by a very few, what wonder ; feeing the Lord Jcfiis 
 faith. Except a Man he born again, he carmot fee the l^ingdom of God ? The QudHon 
 where Heaven is, prefuppofeth the Knowledge of what it is j but to fpcak what it 
 IS, will be met with when God ihall excite and inflrudt any one to anfwer the 
 following Queftions. It feems therefore fit to retrain rny felf here to the Limit 
 of this Qneftien, and obfcrvirg that Boundary 5 It's anfwercd, 
 
 i. Heaven being a Principle cannot be circumfcribed, even as God is not com- 
 prehended, but comprehends the whole infinite Abyfs. So neither is Heaven ex- 
 cluded out of anyplace, nor included in anyplace, butpcfllfleth the infinite Li- 
 berty J for it both contains and is contained in all the three Principles. Yet is fo 
 in them as not to touch nor be touched by the firft Principle in its fiercenefs ; but 
 in its Might and Potence : Nor the third in its divided Out-birth, butinitsQuint- 
 effcnce, as it Rands in the Holy Element, and that in the Wifdom, and as it is purely 
 the out- fpoken Word. 
 
 3. And all this in the entire Concordance with the Maj'efly and Divine Omni- 
 potence of the fecond Principle, which in all the Seven Fountain Spirits hath 
 Eternal Dominion. So that where ever the Love and Goodnefs of '^od manifeffeth 
 it felf, there is Heaven , yet dwelling in it felf, in its own Divine Pri'-'^iple, 
 ftreaming through the a^ivity of fome or all of the Seven Fountain Spirits , as 
 they feverally move themfelvcs, in fome places or things more brightly, in others 
 mOPcobfcurely, as is feen in the mixt World. 
 
 4. But the Illuftrious Principle, whereof the Spirits of Jufl Men made perfe<ft, 
 are capable, is moft Triumphant in the uninterrupted, unveiled , paradifica! Part 
 or World ; for there the Fire of the firft Principle and the effluenccJ fpoken Mat- 
 ter of the third arc irradiated, fublinaed and crowned, by the Splendor of the 
 
 fecond % 
 
the If 'J Thilofophkk, Que ft ions Anfvpered. ^f 
 
 fecond : In this place or part of the Principle, ftands the Eternal weight of Glory 
 for the General Aflembly and Church of the Firftborn. 
 
 $. Now feeing our gracious Creator made us at firft Heavenly, though we be- 
 came Earthy, and Heaven being the Country whence wcfirrungj alio that it is fo 
 near us, it being (aic^ it is not excluded out ot any place : And that i: was on our 
 firft Departure re- implanted or infpoken again mto us It may be demanded, 
 how is it we are commanded to firive to enter in at the fir ait Gate, 8ic. Alfo , Manjr 
 JhdUftrive to enter ia, ani fhuU not be able. Again, fVbrfi oM)('Ur Salvation reith fear 
 and trembling. Again, fVe are Strangers to the Covenant of Promife^ having no bepe^ ani 
 without Gei in the JVorldy with many the like fad Charaders of us. 
 
 6. The Rrafon of all which, isthusto beunderftood j Adam cur Root, intro- 
 duced Bitternefs,and the Fruit hath that Rellifh : And tho we were engrafted into 
 the Noble Vine, yet do wefuffer our felves to degenerate into a Wild one, pro-' 
 ducing Grapes of Sodom. Adim as our Fountain, flowed out unwholfom Water, 
 caufing Barrennefs, though Chrift zsEUjha would have heal'd it with his Salt; \*e 
 go on to Poifon our felves yet more ; the Man naturally Blind or Deaf, is notfo 
 cictreamly fuch as the refolvedly Blind and Deaf. 
 
 7. Heaven is near us, foi« it to Hell ; yet at fufficient diftance till the Will be 
 turned to feek it. Heaven is in us (Thanks for ever be to God in Jefus Chrift 
 the Reftorer, and Heaven Reftored) yet ftill in its own Principle, not in our 
 Bcaftial Part, but in the Light of out Life , wherein the Candle of the Lord is put 
 as a Tinfture. Wo to that Soul who rebel'ioufly refufeth tobe guided, favour'd 
 and tindurcd by it. To enter in at the ftraight Gate , it is required that we die 
 to the Old perverted Man, and fomething more. 
 
 S. Eno^h and Eliah, whil'ft in the Body of the four Elements, were fo far tin- 
 (flurcd as to be truly in Heaven ; yet in regard Adam had fo far divided himfelf, as 
 to lofe the Unity of the one pure Element : when they were again become 
 United in the One Holy Element , they could not but difappcar as to the Faur 
 Elements. 
 
 Q. 19. pyhat ire the Dominions or thrones, and Principalities of Angels, Evil ani 
 Good in the Invifible World ? How is the Spiritual World of Eternity to be underwood 
 in the Vifible World ? ^re they alf^{evered hy Flace and Abode? Or rvkat h the inward 
 foundation } 
 
 A. I. To make an orderly Anfwcr hereunto muft firft be fliewn (as an inward 
 Foundation) the Spiritual World of Eternity with what clearnefs may be, and 
 that it is in the Vifible World ; and thence the Inhabitants of the Spiritual Worl4 
 may be the more fatisfadorily difcovered. 
 
 1. To do which, beginning below in the Out-birth, Stone and -Earth have the 
 Commixture of the other Parts of the Creation to their Compofition , though 
 named from one prevailing Property , they have the occult fence of Sympathy 
 and Antipathy 3 as theloadftone, Bloodftone; ^c. Stones have Water, Fire,Oyl, 
 Sulphur, Mercury with the Salt, as the Artift fees. 
 
 - 3. And the Earth and Waters have the other two Elements in them, and (tho* 
 captiv'd by the Curfe^ have the Virtue of whole Paradife founded by the fecond 
 Principle exerted by the good Aftral Powers, producing all Gems , Gold, Medi- 
 cinal Earths, and in the Fruits all Tafts, Odours, Sanative Herbs, NourilTiing and 
 Cordial ; the inward Vertues of all which, are real Heaven and Paradife , la- 
 bouring to deliver thcmfclves (under the Aflies and Curfe) from the opprcffing ^ 
 hcUifli Properycs. 
 
 Hi 4. in 
 
5? the i^^ theofophkh^Quejiions Anfwered. 
 
 4. In the fame, whofeeth not the Spiritual Evil World manifeft in Dark Pro- " 
 periies and Figures ? So that both the Spiritual Worlds are uncontrovcrfibty in 
 them. 
 
 5. In the Outward Heavens this Truth is convinced by benign and malevolent 
 Afpc(5ts powerfully influencing to the conception and propagation of a Good or 
 Evil Will, in every of the Creatures (not Man excepted) (ince his fad Fa!l. 
 
 6. But Man, whofe Immortal Soul is of the fir ft Principle of Might and Potence, 
 his Spirit of the fecond Principle of Love and Meeknefs his Outward Man con- 
 fining of the Mortal Soul that exercifeth the Outward .'enfual Wi.l, five Senfes, 
 €i7"c, out of the Aftral Heavens, and his fleflily part out of rlie Elements fwhercin- 
 to it is miferably fallen) Man thus harh the moft ftrid Alliance, moft exprefs 
 Charadlers, and moft Catholick Conformity to the total God, as he hath made 
 himfelf creaturely in the Eternal Nature, and Eternal Spiritual Worlds of Dark- 
 nefs and Light, and in his Out-birth of both kinds : So that he penetrateth Hell 
 and Heaven, intoeither ofwhich he putteth the Hunger of his Will, m that he 
 is at.home. 
 
 7. It" he refifteth the Holy Ghoft,'he isone with the Devil in his Hellifli Wrath, 
 who v/ould be his own Law- giver, making War againft God and all the Holy An- 
 gels, but by enkindling the Light of Chrift, Sclf-wiil dies, anew one becomes 
 natural, which warreth againft the Evil Angels, fubjefling it felf to the Scepter of 
 Chrift the Captain of our Salvation, having communion with the whole. Holy 
 Spiritual World. 
 
 8. The DilcordingWill in the feven Properties make the Evil Spiritual World, 
 but where they are in perfed Harmony ; (vi^.) having One,and but Onellniver- 
 fal Will, united as are the three firft Principles throagh the Infinite Abyfe ,n\akcs 
 the Holy Spiritual World. _ • , • ; ij. > ; 
 
 9. Now as the Out birth, which is the Off-fpring of the inward, hath Fouiitains 
 and Streams ; and as the Natural Body hath Head and Members, the Body Politick 
 Magiftracy and governed, and in the Outward Heavens one Star differeth frpm 
 another in glory : Even fo is it in the Holy Spiritual World 3 Mkhiel is cal I'd the 
 Arch- Angel, and that AfrV^^e/ and his Angels fought againft the Dragon, ?ir<r. 
 
 10. Thus the Throne or Arch Angel is to his Kingdom or Legions as the Tree 
 to the Branches, as was Adxm to his Human Race, or as is the Liver to the Veins. 
 
 11. In that diftinft fenfe the Apoftle faith. Whether they be Thrones, or Dominions^ 
 or Principalitjesy or Powers, &c. fome are Cherubims, vi^. Images and Scraphims, 
 (vii-) Flames. ' . 
 
 I z- All which the infpired ^itcoh Behmen rangeth under three Hiarchies each 
 more peculiarly to one of the three diftinft Principles, having the Propriety of 
 three Worlds like Nefts of Spheres. This from Stars to Stars was Lucifer s^ the 
 other two without and beyond it containing fuch part of the Infinite Abyfs as 
 exeedsall Human number. In each ofwhich (as the Sun to the Stars) is a So-, 
 vcraign, and under each of the Angelical Kings numerous ( rather innumerable, 
 almoft infinite) Hofts, and all thofe feverally excelling, fome according to one, 
 fome more efpecially according to another of the feven Propcrcies. 
 
 13. In all which the Son of God and Sacred Trinity Reigns, neither near to, nor 
 far from every the leaft imaginable point, filling and comprehending all, fup- 
 porting all, and delighting to behold it felf in all. 
 
 14. Nor can the Angelical Worlds be excluded out ofplace^ or included in any 
 thing but Principles, but (as it is in the Spiritual World) may be refcmbled to 
 the Mind and Thoughts of Man, which is limited in the E/il Man to the Dark. 
 Principle, and in the Holy Man to the Heavenly Principle. 
 
 J J. As the outward Sun is not bounded by any pare of its own deep in which 
 
 it 
 
Ihe i^'j theofophkk^Qjiefiions Anfwered. 59 
 
 it is King, but only by the Darknefs. Thus the Koly Angels are with us (as God's 
 excellent Engines) to prored and guard us, knowing us as far as we are en- 
 riched with their Principle. 
 
 i^. They have the Supream Creature Authority under the Son of God over 
 Kingdoms, as is laia, Michael your V'nrce, (1/.^. ot' the Jews) helped the Angel, 
 who, ccmingto Viniel, had been hindred by the Kirgs ot Perfu 21 days. 
 
 J 7. How mighty their Strength, and tranrcendent their Nature, and perfc(fl fo- 
 ever to behold the Moft High, yet their fu eet humble modcft Love (not withftand- 
 ing their fublime Purity) is fuch, that they difd?.in not to ferve and dandle fuch 
 vile wretched Creatures as Man; fuch is the flaming Love they abound with to 
 Chvift, that they vouchfafe to do for us what finful abjeds even fcorn to do for 
 their poor Brethren, by conP.ant watching, care, CiT'r. As they did for the Child 
 loH in a Wood (for a time) in Franconia, whom (a Snow falling} tl-iey fed and 
 guided at laft homeward. 
 
 The Innocency, Chaftity and Modei^y of Children, is that, why Angels delight- 
 them ; and no marvel, feeing the Lord of Angels gave a little Child as a Pa':;ern 
 ofHumility tohis Apoftless for Children ffome more eminently) have Angelical 
 Sparkles of Paradice in them, and before knowing Evil, have lively Figures of the 
 Children of the Refurredion. 
 
 18. And feeing there never was, nor can be more than three Univerfal Prin- 
 ciples, out of fome or all of them muft all things originate, immediately or me- 
 diately. 
 
 19- Whence 'tis plain, that Angels and Man's Spirit are of one fubfiance; even 
 as the Fire in the luminous Globes, is the fame with that which being funk down 
 by. the Separator,is confined in the Bowels of the Earth for generating of MeralSjO'i^- 
 zo. The Angels are fo rear of kin to us, that they appear in Human Form, And 
 tho' they are not Almighty, but depend for Eternal Subfiftence and Food from. . 
 God's Infinite Store, yet are they far above all Human Might and Power. 
 
 ai. I. Becaufe they are not at all detained from adion by their own Bodies. 
 . 22. 2. Becaufe they can have no Refiftance from any Elementary Bodies 
 fimple or compound, in exercife of any of their proper Powers and Offices- The 
 Terrcftrial Globe hinders not their feeing a Pin's point ( were it ) in the Centre- 
 of it. 
 
 23. 3 . Becaufe they d wdling in Eternity, need not time 3 whence it is that tho' 
 they are but in one place at once, yet caninflantly be in another, not fo flowly as 
 Light or Lightening ; for that needs fome time to pafs from Eaft to Weft j for al- 
 tho' perhaps it hath no detention from its own gravity, yet is fubje(fted to fome 
 rcfiftance by interpofing Atoms, and fpace or diftance. 
 
 14. Their Expedition isotherwife than our Thoughts; for our Thouglits being 
 repofed, require time to diffipate obftrudions, immuring them, and colleil Re- 
 qui(ites,having firft been informed by the Affections or Senfes ; but thefe fublimo- 
 Agents, being above all fuch inferior Laws, can inftantly effrdt what time muft. 
 meafure it felf out to us to think. 
 
 2s. Thus was it, an Angel flew in one night 18 5000 of Senmckerib's Army, as 
 before all the firft- born of all the Land of Egjpt, palling by all where the Blood 
 was on the Lintel. 
 
 2tf. 4. Becaufe of their Noble Tranfcendent Nature perfeftly fixt in them; 
 Their Saturnine Property is not their burthen, but their moft ftrong Compatflion, 
 and fo of the other Properties: Yet how perfedly focver tney are honoured with 
 the Majeftick Names, they admit more (as by adventitious occurrents, not unfitly 
 caird Improved and Acquired Experiencc)of the works of Infinite Grace, Mercy 
 and Bounty of God to A poftate, Penitent Converts, at which they rcjoyce. 
 
 27. Angels - 
 
.6o '^he ly J Theofophkl^Queftionj Anfwered, 
 
 %7- Angels have the Senfes of Seeing, Touching, Hearing, circ. yet without 
 Or^afis i whence they are aft*e(fled with Delight and Diflike j Earncft Defire, Joy, 
 Grief, Plcafure and Pain. 
 
 Their Underflandmg is vaft and perfeft, for they penetrate all Creatures of their 
 Principle Siniple or Compound, as far (at Icaft) as their Principle is an Ingredient, 
 which yet is bounded by the adverfe Principle j for the Holy Angels are as Children 
 to the Sinful Tricks of the innpure feparate World, as are the Evil ones to them. 
 The infinite God only eomprehends all Things as one, and all Time and Eternity 
 as prefent. 
 
 But the Good Angels fee not things above them in their own very J'rinciple ; 
 for they defire to look or pry into the Myilcry of the Incarnation j by which loft 
 Mankind arc found. 
 
 <^. io. Out of what ii the Vifible Worli Created^ feeirg the Scripture faith y God 
 made aU things by hit ff^d ? how is the fame to be underftood ? 
 
 A. I. Firft, By way of Simile. A Wheat Corn is fowed, there is produced a 
 Blade, Ear, Husk or Chaflf ; The Ear, Straw and Chaff as an Appurtenance to the 
 Corn J or an Accident is likened to the Vifible World, the Grain of Corn to the 
 fixed Harmony produced into Exiftence by the Pou er of the Seven Fountain 
 Spirits. The Spirit of the Grain to the Quinteflence , and the Quinteflcnce is 
 the one Element, having in it the Myftery and vertue of the Four Elements, and 
 the Power of the Holy World, and God himfclf, is likened to the Husbandman. 
 
 2. Thus as the Son is the Infinite Majefty, Light and Speaking Word, Exprefs 
 Image of the Father j and as the Holy Ghoft is the Infinite Breath of Father and 
 Son : So is the Holy Spiritual World the Image of the Father, Son and Holy Ghoft 
 in the Heavenly Powers, Vcrtues, Colours, and infinite Variety and Harmony of 
 it. And as the Paradifical Principle is the Image of God's Holinefs, and the dark 
 Abyfs the Image of God's Potence j fo is the Out-birth the Image of the two 
 Spiritual Worlds, in the Good and Evil Properties whereof it is Compofed. And 
 the Varieties therein Image the Varieties of the Eternal Manfions, and thefc Crea- 
 tures all thofe Eternal Creatures of all Kinds. 
 
 n. Another Simile may be the enkindling of a common Fire, the hunger where- 
 of attra<5ts the Circumambient Air for Nouriftiment j yet the Fire remains an 
 hungry iiercenefs ftill 5 the Air (by way of Supplement to the vacuity endeavou- 
 red by the Fire) becomes it felf enkindled into a Radiant Flame, the operation 
 whereof is various 3 firft , at neareft diftance are hot aftive Produdions, alfo 
 luminous adive Produftions. Secondly, At greater remove are other lefs fiery 
 and luminous, yet excellent Produ(5lions of both Kinds, (v/sf.) with the Tcmpe- 
 ranrient of Fire and Light. 5. At the moft remote Extreani, bounding the ftream 
 of the Fires fpherical adivity , are produced fluggifft,dark, cold, glutinous (Paf- 
 five rather than A^ivc) Bodies- 
 
 4. The firfi: ProJudiionofthe Fire (hews us the two Spiritual Worlds of Fire and 
 light. The lecond the Angelical World , in which are the Souls and Spirits of 
 Mankind. 
 
 J. The third the Out-birth confifiing of the vifible Heavens, and this poor forry 
 Ball of Earth and Waters 
 
 6. Over this Out- birth of the third Principle, Man fhould have continued Ruler, 
 and have fubfii^ed in his Divine Principle 5 but falling into ic, became (much a 
 Bruit) into the fluggifli. cold, pafllve Principle as to his Body , and cntred into 
 the dark Principle with his Soul and Spirit. 
 
 7. Ouc 
 
the ii"] Theofophkk.QueJlions Anfwered, 6t 
 
 7. Out of which, the infinite Grace of the Almighty Saviour, by dying Hjmfelf 
 to the third Principle taught us fo to do, redeemed the Body, and by feringingin 
 theRigHteoufhcfs of Perfcft Obedience, teachechus to die to thefeparace Self- 
 WillandLuft, Unites us to the Univerfal Will, which is cali'd moft truly, a New 
 Birth, or a being Born again. 
 
 8. Thusmaybefeen, that the felf fame Word, which out of the feven Proper- 
 ties created the vaft Imperial Spiritual World,in the firft and fccond Principles cre- 
 ated alfo the Vifible World, four Elements and Stars, and thd (in a great degree) 
 d^ Earth and Waters, to be the Image of the Image of the Ominipotent Trinity, 
 having fomething of all Powers in it. And affording a fuitable Medium to Cloath 
 the Good and Evil Angels, when needful, for the Execution of their feveral con- 
 trary Offices. 
 
 Q^ 21. Jf^ereas God and hit iFord is onljGood^ whence preceded the Evil ia the 
 Ejfence of thit JVorld^} for there are PoifonotufVorms, Bufls^ Herbs cr li'teds and Trees j 
 alfo Venom in the Earth, and other things ? 
 
 A. I. To fuch as are meer Strangers to the Writings of ^acoh Behmeny the An- 
 fwer here intended will feem obfcure and brief j but repetition of things fpoken 
 before, and the laying open of Foundations, may not be expeded. 
 
 2. We know not God in His Infinite Aby fs, (that is) in the Will to the Anguifli ; 
 but we may know Him as He manifefteth Himfelf in the feven Properties of the 
 Eternal Nature J wherein are four AnguilTies. 
 
 3. I. Binding J to which are referr'd all Aftringent Bodies , as refifting to be 
 moderated by penetrating Compounds. Thus the Barks of fome Trees, feme 
 Fruits and fome Waters,by their Excefs ofCompafting or Ligation are fo obllinate- 
 ly Crude as to Petrifie fome Bodies, and impofe intolerable Laws on others, as 
 the Barks of Oaks, the Afian Gauls^ O'c. are Poifon to Vegetation. 
 
 4. 2. Conftringency or Violence of Attradion ; to which Head muft be referr'd 
 in Minerals, fome Vegetables, tifc Mercurial Poifons. 
 
 $. 3. Anguifh, Properly fo cali'd j whereto is referr'd all akeing, cold, tor- 
 menting Venom, as of Toads, and in many Vegetables,being a cold Fire. 
 
 6. 4. Fire ; to which is referr'd all the fierce , raging Poifons in the Eafilisk, 
 Scorpions, Spiders eye. and in many Martial Vegetables.and Corrofive Minerals 
 
 7. Now allthcfe Properties in the Creation not proceeding to the enkindling of 
 the Light, and in the Light the Love, and which would produce the Harmony of 
 found, muft be compriled in the Evil Principle, (hut up and fealed therein. 
 
 8. As we fee all thofe Senficive Animals are either Mutes,or that they have only 
 a murmuring, harfli, difcordant^ hiiTing, croaking, or other hideous Voice. 
 
 9. Thus is It , That though the infinitely Glorious Creator be Perfeftion of Su- 
 perlative Goodnefs, from Eternity in Eternity : yet thefe feparate pieces of the 
 Creation , including and (hutting upthemfelves in the Wrath of the firft Principle, 
 muft needs be Unclean , Inimicitious, Evil, Venomous and Pc»fonousj remain- 
 ing as a Caput Morttmrn to the reft of the Creation. 
 
 <^. 22. Why mufl there he Strife or Contrariety in Nature^ 
 
 A' !• The Anfwer of the laft foregoing Queftion opens this alfo j for the Con- 
 trariety in Nature caufeth Strife, and the Strife Produftion of the fame contended 
 for. And this is as Natural as for a Tree to have a Root, or a Torch to have Mat- 
 ter whereon the fire may live to elevate the blaze. 
 
 2. And if by ftnvingit can reach no higher than the firft four Forms , there it 
 
 pryduceth 
 
62 the 177 TheofophkkQji^ftions Anfivered. 
 
 produccth bitter, ftinking, harfh, four, inimicitious Properties in Tranfitoriesj 
 and in Eternals Tormenting Wee, Anguilli, {harpened R=g"^ Defpair, eiT'i^. But if 
 their Strife attain the Liberty ; iftheir Contrariety proceed to the Unity, and en- 
 kindle the meek, pleafant Light, u herewith it is nouril"hed, fed and fatisfied, by 
 which alfo is generated fvreet delight, and dear, cha!?: Love, the Strife there is 
 highly profitable. And then the greater the Strife, the more noBle and exalted 
 is the Rapture of Sublime Joy. 
 
 3. For, without contrariety ('that is) contrary Properties, is no ftrife, and with- 
 out ftrifc is no production, and without produftion all would be a ftilnefs, in- 
 a^ivity and unknown to it felf. 
 
 4. Thus the Properties, which (when feparatc) are Authors of a Helliih King- 
 dom, are alfo ('when they operate harmonioufly) the exalters of the Divine 
 BlefTed Kingdom of Love : Whereby is appai ent that the worft is in its due place 
 as good, and as liberally contributeth to the perfe^fl harmony and happinefs as 
 the beft, both in the Out birth or World, and in the Spuritual World, whereof 
 this is a fliadow and reprcfentation. 
 
 0^13, Jfhif is the ground of the foir Elements} Horf U the Vivifion effeHsdj that 
 ■cut cf one four are come to be ? 
 
 A. \. An Element is no Compound but one Simple Body, of the greateft ex- 
 tent of any m the Outward World. They are four. Fire Air .Water, Earth. 
 
 2. The Fire preys upon the Water and Air : The Air is breathed out of the Wa- 
 ter by the incitement of the Fire- The Water is the contraftion of Air by the 
 vicinity of the afiringent cold Earth, but the Earth is one Bod v of no great inti- 
 macy with either of the other,only a Sediment refulting from the feparating power 
 of the other three Elements. 
 
 3. Nsi- yet may it be wondred that the four were once one, and proceeded 
 from one; feeing they are fl ill one, differing only in the degrees of Rarity and 
 Denfity j for as the Earth drives up the Water, fo doth the Water raife up the 
 Air, and the Fire being violently aftive, fur mounts all. 
 
 4. Come we now to confider how the one was feparated into four ; to make 
 which plain, it w as neceflary when the Omnipotent God willed to make himfelf 
 creaturelv, that the feven Properties fhould every one of them form their re- 
 fpedive Pouers into fo many various Exifcencies ; And then there came out of 
 the one pure Element (which is the My fiery of all things) an Heavenly Earth of 
 Par.'.dtfieal Salt, or Divine Spiritual Salin Spirit or Property, or Pure Holy Salitter. 
 An Humble Meek Spirit, which was the Living Water. A pure exalted Breath, 
 bringing the unconcciveable Joy, Life, and fcrcne Tranquillity into the Divine 
 Spiritual World. 
 
 J. Andlafikj An holy, cheering, a(Jlive Fire, according to the Property of the 
 fecond Principle, without Rage, Fiercencfs, Curfe or Wrath at all, but generating 
 the Light and Fiame of Love. 
 
 6. But when Lucifer and his Legions (not keeping the fweet Order in which 
 the Creator had cnthrond him, and gioriouflv inflated them) would be Gods to 
 themfeh es, found refinance and a foveraign check at the Bounds of the Principle, 
 the total God had allotted them, they grexv difpleafed, and gradually their Holy 
 Love- fire difappearcd, mOead of which came a Raging Dark Fire, whole ficrce- 
 nefs dried up their Flumble, Sweet, Meek Wa:er, and their Smoke became a Black- 
 nels, futfocating the Serene Air. And their Royal Angelical Chridallinc Bodies be- 
 came grofs, contra(5led, crude, rough, deformed, harCh, bitter, hot, cold poifonous, 
 itinking, prophancj inimicitious, filthy, wrathful, -dark, blafphemousExiftencies. 
 
 7.;And 
 
'{he 177 Theofophkk^Quefiioni Anfivered. 63 
 
 7. And thus were the four Elements polluted, and wretchedly confounded into 
 a dark difordcrly commixture, which the Antients call'd a Chuos. 
 
 The farther proceis from This Evil State of things, will fall under the;Anfwcrs 
 of the 33. u, 3 y> 3^ and 37th Queftions, by whomfocvcr they fhail (by Divine 
 Aflillance) be rcfolved. 
 
 Q; 14. H^mfore, and to vhjit ufe and benefit are the Stxrs created. ? 
 
 Jn{. r. This of theSrars includes the Sun and Maon ; for they alfo are two 
 of the Royal Stars- To the better difcourfing, which it may be orderly, r. To fay 
 what they are. 2. What they figure and reprefent. 3. What they are Inftru- 
 
 mentstodo. ... , , 1 fr \ 
 
 2. They are in the Out- birth vigorous Engmes of Omnipotence, that by occult vi -y 
 and Spiritual Powers can infenfibly ir.fluence and aft irrefiftible applications for 
 
 the concrcring or generatin?,im7rovinp,&difrolving of all the various Bodies with- 
 in the Sphere of their Aftivity or Principle, being of the Outward World or 
 Third Principle. , , , , c- , 
 
 3. Thus by fimilitude the Angels arecall'd Stars : As doth the Lord of Angcis 
 humble himfelf to be caird a Star feveral times in the Sacred Records. 
 
 4. What they reprefent and figure ? The four Forms or Anguiihes of binding (2.} 
 attrading Anguifh and Fire, reprefent the firft whole Principle, and do form 
 Saturn^ Jupiter, Mercurj and Mars. The two Forms of Ma|eftick Light and dear 
 
 Love, figure the whole fecond Principle, and do form Sol and Fenus. And the fc- 
 venthForm of habitation, a feeming chartge or inconftancy, a teeming alteration 
 ofincreafe, and diminution of EfTence, being the Scale and Method of the third 
 Principle formeth the Moon with her Changes and EcHpfes. 
 
 5". Tke feven Royal Stars are like vowels or fpirits of Letters, and'the innu- 
 merable others are like confonants forming infinite variety of fyllables and words; 
 for as words are the opening of the fccret lockt up Mind, fo are the Stars the 
 opening of the Dark Myftery or Chaos lliut up in the Anguitli Chambers . And 
 36 the various Properties of the fcvcral Principles arc couched in, and exprelTed 
 fey the vowels and fpirits of the Letters peculiar to them 5 lb the feven Ro)al Stars 
 are fuited in, and qualified by the three Principles, and the feven Properties of 
 the Eternal Nature. 
 
 6 Thus the Stars figure Cod in his Almightinefs, Infinity and Etermtv, ac- 
 cording to the firft Principle. In His Majeftick Triumphant Kingdom of Light,ac- 
 cording to the fecond, and in His Gracious Kingdom of Love, according to the 
 third Principle. And are in the very third Principle the exprefs word of what 
 the Devils are in the Dark Abyfs, and of what- the Holy Angels are in the Hea- 
 venly World. In all which thev are an Image of the Image of God fo exprefly, 
 that the Throne or Angelical Kings ( according to each of the feven Founram 
 Spirits) are imaged by the feven Kingly Stars. The Hofts and Legions of the 
 fcYCn Angelical Kirgs, by the reft of the innumerable Conftellations and IdTer 
 
 Cleries. ' , r ^ r r / \ 
 
 7. What they do inftrumentally ? Mofes' faith, they were for ngns, feafons, (^.j 
 days, montha an^ years. J!?6'5or.<V makes them Warriors ; The Stars inrheir cour- 
 
 fcs fought againft S'ifera. The wife men found one of them a Harbinger to tell 
 them of Chrift's Incarnation. - 
 
 8. The wife Antients penetrated fo far into their Properties, Virtues aftd' Or- 
 derly Applications in Human and all Tch-ene Bodies, Affairs, Government^, that 
 by true Natural Magick they could demonftrate their occult Energies by fenfible 
 Influences. And the Egyptian Magi imitating Mofes^ may not be concluded 
 
 I meerljr 
 
^4 ^^^ 177 T^eofophkkQtfeftions Jnfivered. 
 
 mecrly Impoftors, tho' their Acquired Operations (how rea.\\y natural foever) 
 muft humble themfelves before the ftupendious Fijf of the God of Nature. The 
 Baby-lionian Magi (whereof DinUl and his Companions were) could interpret and 
 difclole Secrets. And the wife men find the King of the Jews by clear IndudioriS 
 and Conclufions of Natural Operations i as are found Real Caufes by Natural 
 Confequenrs. 
 
 9. But fome Modern Pretenders to Wifdom, little more than gaze on the 
 Stars, and take up with names and numbers j and where they fee more, will en- 
 title Satan to the honour of God's great excellent Works amongft his Creatures. 
 
 10. Having thus ma^e way, be it known, Man hath an Afiral Spirit call'd by 
 Sqme an Evejisr, by others other wife, which laies hold on him at the enkindling 
 01 his Life, when his Embrio in the Conception is ennobled by a Living Soul ; and 
 that Aftral Spirit fublimeth or debafeth his Intelied, decorateth or incurvafetk 
 his Mind towards Good or Evil. This (as the Separators Inftrument^ doth mo- 
 del and diftinguilh into Sexes, difpenfeth fuch Peculiar Properties as their fuc- 
 cefTive afcending Regiment?, by prevalence or precedency, Inall imprefs then and 
 at the Birth, the Internal Faculties more or lefs capacious, (^c. The whole com- 
 pofureof Body, the Eye, Feature, Stature, Lineaments, Voice, Seal of the Palm, 
 Tindure of the Parts, caft of the Hair, (^'c. 
 
 1 1. The Stars are fuch Aibitrary Lords, fince Adam's heavy Fall fubjeded him 
 thereunto, that they can well proportion the Elementary Body of one, a Mind 
 
 / well compofed, Atchicvements fuccefsful, his courfc renowned. Another they 
 load with an incumbring Body of 111 Symmetry, pcrverfe Humours, and unprof- 
 perous, and finifli him with a Tragical Exit. 
 
 11. The AflralVertueis woven into all the variety of Minerals; diftributing 
 weight to one, making Lead from Saturn^ fo Mars harfiinefs makes Iron, renus 
 Copper ; thofc with the work of the power of S0I produceth Gold, and fo of 
 the reft. 
 
 13. Their Vcrtue is alfo as apparent in the other parts of the Creation, as in 
 Vegetables from the Cedar to the Hyflbp or pile of Grafs. In InCcds, that there is 
 infufcd both utmoft diligence and providence, which is obferved in the Ant. 
 What is the Spur of the delicate curious Bee, the crafty induftrious Spider, the 
 profitable Contexture of the Silk-worm with its Tranfmigration 3 all proceed- 
 ing from the f^rife of the Properties ? 
 
 14. In Senfitives and Animals are there Infcriptions, fome fitted by the firft ■ 
 four Forms, or fome of the four for prey and hoftility, others by conjunftion of 
 more benevolent Arpe<fls are mild, fome very docible. So in the general Body 
 of Nature (by fome call'd the Soul of the World) are Sympathies and Antipa- 
 thies, (^c. In all which no caufe is left to doubt, but their Verrue is exprefly 
 eminent in the feveral Elementary Worlds. Who fees not that all things bear their 
 Imprellions ? Some according to the Darknefs, and others the Light, and fome 
 after the mixt Powers, from their peeping up into Propriety till their being re- 
 fumed by their feveral Ethers and firft Principles. 
 
 15. As theStars arc over, under and incircle us ; fo their Energies and Powers 
 are in us and on us , we are ftrong in their ftrength 3 they are not ours more pro- 
 perly than that they are us, even a very great part of us. They are the Pilot of 
 the Elementary part, and the Chariot of our Eternal Soul. And C to our fliame 
 and forrow it muft be acknowledged^ they are (in very manyj Lords paramount, 
 even over the High-bcrn, Noble, Eternal Soul ; very many give up their Will to 
 their Conduft ; for, never laying hold of the Grace provided for them in the 
 true fubilee, are voluntary Ear-boar 'd Slaves. 
 
 16. But all thofe whofe Immortal Souls (derived them from Human Genera- 
 
 tion^ 
 
T/^f 1 7 7 theofophkk Queflions Anfwered. 65 
 
 tbn) are Enlightned by Jcfus Chrift, he ftirs up and makes to grow the feed hf^- 
 oen m them 5 Ihewmg them how to dye to the Old Man , the Will of the four 
 Forms or Properties, and are New Born by the blowing up of the Light, Meek 
 Holy Powers a 1 fuch are eftabliflied in Divine willing, wording, and perlivering. 
 All".'i^'nr^'r^°"''^*/u^"y^P^''"^^'-^ ^^^^'^^^^'I'e Agents, kept^unde? IS 
 Srlit^ '^''P^r.' and being kept fo, are of excellent Profic and Advantage' 
 to the helping on the Soul like a Ship to her Haven. 
 
 r.,7; T^'"" ^•^"'^f ^P'"^ '^ '" ^^.^5 ^^" '''^* ^^^ ^3tcrs which fometimes have crofs 
 r:;^^[,f7T'r'"''?!^f"^*'"^P°7'^^^*^^iP' ^"^^ Soni the Merchandize, the Word ' 
 or Lord Jefus the Helms-man,the Spirit of Grace the Gale ; Now though the Scarry 
 Properties are often crois Tides, opppofite Streams to the hindrance of the Voy- 
 age lo violent as carry with them all untackl'd Ships, who like dead Fifhes are pre^ ' 
 r nl?. . ^A^ T ''^^"^ ' 5'", '^? regenerated willfinds fuch a fteady Pilot for his 
 Ouide, and luch vigorous Gales from above, that the Ship (a^ainft its own Na- 
 o?r Ctff '^5 Merchandize through, over and ag.in/the thwart ng?c?eams 
 a^dfSinrp^^^J^d.'^^ wefeetowhatProfittheStars^erc Cr. 
 
 ^^ei^'t:^fJ::e:^T::i^:^^ -^^^^^ ^-^«^^^- 
 
 r./ul' '^^^ Jn"^^^^ ^'S^^ ^"^ Darkncfs are the manifeft Figures of the Eter- 
 SfilZlTfl^^^^^/TP^"' As the defire of Reft moves Men to Motion : So 
 ronft. ? ^^( '^^'^PS^' agitates the Eternal Matrix ofthcfirfl Princip'e to a 
 wh.r^K ^^"iploying the four Properties of it, that chey mav enter into the Light 
 whereby they bcccnne known 5 which elfe would be an Eternal fl. In efs ^ ' 
 
 Bodies a"n fZ'^ftP'J ""'T^' '"^^^^^ °' ^'^^^"^^^ ^^feth an extending in feme 
 H«t Fire T£^ il^'" Others, a difcontmuanceof Parts in others, sndextra(fls - 
 rr^Xl c r ^''^u ''^""'' ^'t VS^^ °"^ °f ^^^^ ' "^oift 2nd compared Bodies 
 to this IS referred the vertue of the Ufnea on the Skulls of ftraa^led Pcrfons ' 
 
 3. hor the Contracting Property interrupted by the Attradline deorefTe-h tn 
 Anguift, and thofe three ftavpen themfelves into a fourth rv^^Fire^^^^^^^^ 
 
 Sn"?; ? thll f^K" '."°r;-^ ^^^"^^^^^^'^^ ' ^'^^ remain Japtit;^ i^'grTf 
 l)arlcnels, tj! the Light be enkindled m them. As a Man having all the Pronerties 
 
 uX'S'^^'^^^^^'^^^f M^"' '^ ^''l^nJ^nown to himfelt^ if Ki S 
 Underftandingj for wanting the Light and Knowledge, he is below the Wit Craft 
 Memory and Docility of many Beafts', Birds (^c. wit,<.ratc, 
 
 irrtd,^f!l^ r" K T'^! '^ ^\ '"^'^ ^" '^" '^^'^ ^^^'^- Whereas the noble Faculties 
 NSurelrh . ' l!^^' ^^"1 ^'" (though naked) rule over the Bruits, whom 
 Teeth'Tanor^';'^^,^"^ ^^^^"^^^« »''^«> ^""i^^ Hoofs 3 alio, ofFenfivc Horns, 
 
 Liot^^c^r^^^?'^ '^^ Temporal Light arifeth is evident tocorre from the Eternal 
 thouph ^^rhf-r '''^^ , .^^'■^•^^'"'^n'^^"''"^ from the Eteinal dark Matrix. Yet 
 Kt^. ^AKr^^^i>^''"^' MyfteryorChaos was potentially all Properties 
 tZtS^d nn ri^' r t^'^^VF ''fi^'"^ ^ ^^"^^"S LUre,tillthe Divine Powx^ 
 firemaFlL^. . f'i'^'J'^"' t^ ''"^''''' f^'" ^^11 ^hen, ic was lock'd up as 
 6 N^r. ^ ,! I "r ''u^' -n '."^^^ ^^^'' ^'^^ ^°"^hing each other. ' ^ 
 
 form Sie crudi M^f^iH^^' '^l^'^'r,'^ ^^^^ ^^= ^^^'^"'^^^' ^^^'^^« ^"^ ^^^«™^*- ^'"^'l 
 Sive wil f ^ u*"^^^^ "^"^S Fire under Allies, inoperative, 
 
 moft PowerTu^ Y° r' ' k' ^'^^' v. as levered, that it might (as force United is; be 
 of hes^n .;'^ r^l "^^/V' r' Severed and collede i by enkindling the place 
 or cftc Sun, and Orbs of the Stars , it was no othcrwifc withdrawn, than as a 
 
 * 2 Conquering 
 
66 The 1 77 Theofiphk^ Quefthns AnfivereJ, 
 
 Conquering Prince , having added fome Province to his Empire, on his retiring 
 leaves fuch part of his Army as may caufe continually due Execution of his 
 Pleafure. 
 
 7. So the Sun and Stars have no other entire Separation than confifieth with 
 the leaving a competent Portion of their Vertue every where to tfte(fl byConjun- 
 dion all needful Operations. It is left in every of the Elements as we fee, alfo 
 the Elements have among themfelvcfi a mutual Commixture of each others Pro- 
 perty, and all (as hath been faidj of them, fome Proportion of the Vertue of the 
 Light : the Hellilh Part and Principle only excepted. 
 
 Q. 26. Whai ii the Heaven created, cut of the midft of the Water } And what « the Se- 
 fantion of the Water above the Firmament from the Water unjerneath the Firmament ? 
 
 j4. To anfwer this, it is neceflkry to diftinguifli what is meant by the Abora, 
 the Midft, and Underneath 5 for a Firmament is fixt in the midft between the Wa- 
 ters Above, and thofc Underneath. 
 
 If Above, were meant above the Middle Region, or Stars ; then Beneath, may be 
 on, or in the Earth, and theMidfc muft be a fpaceorlocaldiftance. 
 
 1. But, Firft, God is every where , Heaven is alfo in the World, though this 
 World be not in Heaven ; the Above and Beneath therefore muft be othcrwifc 
 under flood than locally. 
 
 2. Where an Hour- g'afs is mcafuring of Time, Eternity is alfo in every Minute 
 of it i yet is fo Above, as Incomprehcnfible to Time. 
 
 3. The New Man is Above j yet fo, with and in the Old, as to Rule aad A^ iv, 
 and {o divided from the Old, as to be Incomprehenfible to it, 
 
 4. We find a Water call'd, Living Water, which who Drinks, it (hall be in him 
 a Well of Water fpringing up to Eternal Life. This is alio the Water of Regene- 
 ration, Except ye be born of Water, &c. Thefe Waters ("none doubts) are thofe 
 Above, yet muft be Drunk where the Divine Life is, being the true Eternal Life, 
 and of fuch as fhall be cleanfed. 
 
 f. There is a Divine Love, and there is an outward Loveor Luflj They are 
 one from Above, the other Beneath, yet not fevcr'd by place, but by a fixt Firma- 
 mament, Gulph or Principle. And if they were as like each other as true and fallc 
 Light, or as Tin and Silver 3 yet coming of different Properties are uncompoundft- 
 ble as Silver and Tin incorporate, and Sowder not, 
 
 6. Thus the Waters which are Above the Firmament are Holy, Pure, Heavenly j 
 thofe Underneath are our Mortal Waters wherein is the Wrath, yet wherein alfo 
 may the Holy Waters (which are Above) penetrate ; as Heaven doth this World j 
 for the outward Water cannot Subfii^ and Unite with it, or Comprehend it j as 
 neither can this World be in, Unite with or Comprehend the Holy Heaven. There- 
 fore how near foever the inward or outward Waters arc one to the other, they 
 are immoveably fundered, till the Judgment of God burn off the Curfe at the 
 time of the Separation. 
 
 8- And the Holy Heaven may as well be faid to be Created, and Creating out of 
 thofe Living Waters, as the outward Heaven to have been Created out of thcle 
 Waters, on whofe Face dwelt the Darknefs, when firft the Spirit of God began to 
 move thereon. 
 
 C^. 27. What is the Grouted of the Male and Female F^Jnd. in the Effence ofthit World ? 
 Whence U the ConjurSiion and Pefre ariftn ? Could not the fame be effected in 9ne only 
 Ground mthom dividing > 
 
 A. The 
 
'the 177 theofophickOji^fl^ons Anfmred. 67 
 
 ■J TV** Oueftion havine three Branches requires a diftind Anfwer to each part? 
 "frnlhTMl^mui&f^^^ TheMa'eand Female Effence of this World have (i-) 
 ^ ■' p.r?nrheve^ProDertics whereof the World it felf confiftcth. And the 
 'l'"r^ .T nc^ures be an?maReof thetwo Spiritual Worlds, and of the Principles, 
 t^'^M^^^^^^^ ^. for though they arc 
 
 there V et are United and fo are not two, but one Potent glorious Power 
 
 from other; fo"^.^'"^/""; X["[ '°^ in the feveral Tranfitory Cr«turesi 
 ^rrl'lmSir«d»roS%h"n- Images ia.hetwo diftma Sexes 
 
 •^""roAefaond Pan "Whence the Coniunaion and Defire is arifen > which is C^.) 
 for'thI?they cme Zm^U Root, and are there really one only Trnfture; 
 
 Slfof W bJween the Loadftone andNeedle ; more e'.pemdy m Man, th« 
 
 ^f^e^J^l^hot^^S-iy^Vry^M^- 
 I' h,v,„fhL Smaa kind of Life or Death from their Afteaions or 111 
 Cou^Vr&Sl^^f^ll Men^ on. only Root, Body or 
 
 J^o'ra"^^5^ffio.of^*=A^^^^^^ 
 
 the inward diitintt Wills , tor granims ^-i-*'- Y' „r.n;Wv h<» otherwife For 
 
 Elements, which (hail diflblve and be Melted by their Central Fue ^ ^^^^ 
 
6^ the I'jj Theofophick. Queflions Anfwered. 
 
 9. The dividing of the Tinfture into two difiind Sexes in Man was no otherwife 
 needfijl,buc as a ChirurgCDn impreiTeth an Incifion to fave a niiaimcd Limb from 
 a Gangrene- To man thus it breams alfo of abfolute necefficv, bccaut'c he was 
 fallen headlong from his Magiftracy over both the Aftral and Elemeritary Powers 
 to be a poor Captive under their Domination. 
 
 Q. 28. ffljat are the Principles of the Spirit of this World, «f the Superior or Inferior 
 
 Being > 
 
 m 
 
 A. T. A Principle is a New Birch, or New Life. The Eternal Drity is the only 
 One Principle wherein \s, Eternal Life, the Creation of Angels and Men are its 
 manifeftation, yet is there another Principle (rightly call'd the firft) which is 
 alfo Eternal, but not of Life Eternal, but of Death -y, where- ever the Divine Prin- 
 ciple is not manifelh 
 
 2. Into which, when Lucifer znA his Legions had thrown themfelves, Man was 
 created to fupply that place. And left when he (hould fall, he might become 
 a Devil alfo, the third Principle was created to help him, 
 
 And were It not out of the Queftion, and that perhaps it may fall under ano- 
 ther Queflion to be anfwered by a more enlighten d hand, it flaould be here (hewn 
 how the Man's concern in This Created World was, what adequated and privi- 
 ledged him (tho' fallen) to a poflibility of being recovered, which here (not 
 without Ibme relucflancy) I muft be content to omit in this place. 
 
 3. Now (reftraining my felfto the limits of the Queftion) with all brevity, 'tis 
 anl'wcred. That the moft or innermod Frmciple of This Worlds Spirit is the 
 Powers of the Stars in all the Creation. The Light of the Sun and the Aftral 
 World is out of the fccond Principle. And were not fome Wrath in the Sun 
 fhewn by the intolerable Heat, it might unite with the Light of the Eternal Spi- 
 ritual World ; but as it is, the Tinfture in it is the moft noble of all Vifibles, as 
 a God in Nature, not only wholly ufelefs to Evil Angels, but a check to many of 
 their works ; for they (like Adulterers) love the Twy- light. 
 
 4. The next Birth or Principle downward in the Spirit of this World inferior 
 to the Aftral, is the Elementary 5 which is not fo remote from the wrathful or 
 firft Principle as is the former, but are another or fecond Birth, the Stars being 
 reckoned the firft. Whence it is that Man s Elementary part ( fince the Fall) is 
 tranfitory, grols and fluggifh ; like as the Bodies of Beafts, for the Spirit of this 
 World doth in this Birth boil up the half dead Salitter, grofs Sulphur, and infeded 
 Mercury : So that the Body were a lump, did net the Sun's luftre or glance give 
 htm Eyes, and it, with the other powers of the Stars in the Properties of the firft 
 Principle, enkindle the other Senfes, making it thereby a poor Cottage, but badly 
 furniihed to ferve the Noble Eternal Soul, and fweet penetrating intelligent Spiiit. 
 
 f. But the Sun,6^c. is a Principle deeper, (hewn (among other wa\s) by their 
 fecret irrefiftible Agitations, and vigorous Influences on all adapted Subjeds, as 
 alfo by their unaltered fteadinefs. 
 
 6. The laft and loweft Principle in the Spirit of this World is, the wrathful, 
 mortal, tranficnt , mutable Birth. This is one fad confequcnce of Man's departure 
 from, and prophaning of the Holy Powers, and of the Evil Angels introducing 
 the dark fiercerefs of the Properties of the firft Principle, into the Myftery or 
 Chaos, out of which the F/af by the Separator produced This whole Outward 
 World. 
 
 For the Evil had planted it felf in the deep of this Out-birth probably bounded 
 by the Frimum Mobile ; and was call'd by Mofes a darkncfs on cfie face of the 
 deep. 
 
 7- And 
 
7he 1 77 Theofophick Qtieflions Anfwered, 69 
 
 oJ" A"^,^^^ fiercencfs is part of the heavy Lead, thorny Crofs, fevere 
 School, and ngorous trying Fire of the Regenerate Sons of God. The fame is alfo 
 partofthe Over-load, Plague and Torment of the Rebellious, who in t^eir^^ 
 guifh curfe and ook upward. And the fame is alfo the vanity and mifcry the CrS- 
 turcs groan and travel in pain under, who fiiaJl be delivered from it 
 
 But the Spirit of This cannot look into the Divme World ; and if it endeavours 
 to fnatch the Virgin Image, it is but as a Thief. cnoeavours 
 
 Q:. 2p. JVhit U the Sperm or Seed of the Generation of all things ? 
 
 r.p\\^J Sperm is meant a Seed, Root or Ens yielding matter or fubffance out whit U mem 
 
 ^r^''^^ ^^°'■?I " P'^t/"^* r^"^ ^^ "" '^'"S' "^^^"^ »" ^^e queflion is under- MesZm 
 Itood all the Out-world,confifting of Stars, Elementsand their Concretes ^ ^ 
 
 To which Tthus underftood) it is anfwered. 
 sJ^ T^f ^^^'^? an Immediate Caufe of all things, that may be call'd a Root, 
 thenifm "^^ for, to believe the Vifible World to be its own Caufe, were Hea- 
 
 r.nnnT'!f/"^'*'*l'i^^T,""'^'^; '' Negatively, That this Immediate Caufc Or Sperm mat the 
 cannot be one of the Principles ; for in one Principle all Varieties and Prop^tiS clti I L . 
 
 Ses " M/?""1i ^u ^" l^'' "^^^'^ ? ^ co"^™xture of all Varieties and P?op?r! '^'''' ^ "'' " 
 rliany^roperries °' ^^^^'^ P"'"*^^ » ^^"^P^e> ^ut a compofition made up of 
 .^;i" i^o^'^^" This Sperm be all the three Principles themfelvesj for fo is no- 
 
 ■S^^^ , ^ n u ^.' "°' "^^ ^^^ °^v^"e ^orld, but the Omnipotent is the alone 
 Po/TclTor of all the three Principles, in him only they all fubfift. 
 
 ^i,/'d • '"' J "^y ^^'^^f^/f ^^ ^<^'^' * thought of which were derogatory to 
 the Purity and unapproachable Light and Holinefs of His Nature and ElTencc. 
 td' ^^ \\u^^ Sperm be not one Principle, having but part of the Proper- 
 ties, nor all three unite.1 3 becaufe they are infeparably m the One God, and that 
 all Properties o^^e the/r Fountains to them. This Sperm can but only be a pro- 
 cua trom the lame Principle, according to, and after all the Properties 
 .11^ therefore not a beginner of Exigence, but a begun Exiftence j not a be- 
 ginner or Lite, but a begun Life. 
 
 r. I{ ^Tr ^^' ^" ^^™^tive Anfwer, The Sperm of all Vifible things is a Spiri- m,t th. ' 
 nial, and (toour outward Eyes) Invifible £«., confifting of, and containing alFhe V \ 
 Powers, Properties, ,Vertues, Varieties, and every diftinft Genus and Species po! ^^'"^ "" ' 
 '^^fy:^'^^?^'^^^^-^f^'Z'''^^^^^^^ exprefs, divided parcels. 
 
 ^11 rhLT" A ^ ""T^^^t^ '^r^ ?* S''*' ^y^^'y > ^'^^'^ ^^^"^« ^^ »« womb lie 
 all things : A Myftery, becaufe all is wrapt up m it, and fpring from it. 
 
 9- It IS ailo the Ecernal Niture ; Nat ure being generated by the Principle, and 
 
 fomilhed with the Native Birth of all the Properties : Eternal; as it is the Root of 
 
 the Temporary Creation, and its Centre, Retreat and /Ether. 
 
 Hemem'sTSrAL'l%"nh.'^"""^""^ '' '' '""^^"^ ^" Union all the four 
 It IS the Image and Imager, the imprelTer and bringer into Forms of the whole 
 
 tnree Pnnaples, and feven Fountain Spirits,the Mirrour of all Forms and Powers. 
 IS It objefted God's Creating all things by His Word, is a giving Being where ohi 
 
 none was, cxclufive of all Intermediate Caufes, and the Out- birth was a fub- ^' 
 
 nance trom a Nullity or Vacuum? 
 
 Mfk}^ " anfwered j It is no derogation of Omnipotence, having out of him- jinf^ 
 
 leir ipoken an excellent Image of himfelf, a Power- world or other Creature, that 
 
 cne lamc gcncratech more even to Infinity. The Trees, Fgwl,- Fifli, Man as well 
 
y^ the ijj 7heofophkk.Quej\ions Anfwered. 
 
 as Elements, had all feed in themfelves. Thus a Carpenter makes Tools, and 
 with thrm makes more. 
 
 II. The Apoftle faith, That by Faith we underftand that the Worlds were 
 framed by the Word of God, fo that the things that are fecn were not made of 
 things that do appear j he faith not, they were made of no prc-cxiflent matter, 
 but not of things that do appear. 
 
 13. And Afo/f J- recording the Generation of Heaven and Earth, faith, And the 
 Earth was without Form, and void, and darknsfs was on the face of the deep. 
 And again, The Spirit of God moved on the face of" the Waters. Loe here is 
 fomethingcaird Earth, fomtthingca' I'd Water, and fome fpace call'd deep, be- 
 fore fo much as Light was call'd for. But how the Earth, Water and Space pro'/e 
 this great Myftery, Eternal Nature or Quinteflence,to have priority of Exigence, 
 and what that Matter and Space import, will fall under the Queftions yet behind 
 more properly than here ; whomfoever God ihall enlighten to make Anfwers to 
 them. 
 
 (^50. Whitt if the diliinciion or difference of the Sperm or Seed betwixt Metils^tones 
 indFegetables^viz. HerbSyTreeSyAnd Earthy thingt , or Mintrxl Earths f 
 
 A. I. IJji'/ii faith, If^ith the pure thou wilt Jhevf thy fetf pure, and with the frorvari 
 thou xciltfhevf thyfelffr<mard. The Light and Heat of the Sun exciterh the Mercury 
 2Sam..22.i7. and Sulphur to germinate in the Saline Property, and fo profper all Vegetations 
 in quite contrary Qualities with equal vigour. 
 
 2. For as we may not multiply Principles nor Properties 5 fo neither may we 
 Sperms ; all of which may be dL<%inguifhed, rather than divided. 
 
 5. Their known number and diftributions are fully fufficient to methodize in-, 
 numerable Concretes,QOt admitting the leaft diforder or confufion.but yet abound- 
 ing with infinite variety, and every individual duly ranged into an exaft order 
 and fubjedlion, as of all the feven, fo cfpecially of fome one who hath peculiar 
 Superiority. 
 
 4. Hence is iz that the Roots, Herbs, Fruits and Seeds fort themfelves after the 
 feven Properties, and in them the Sperm is various 5 either as the Spirit of the 
 World, cr Aflral Spirit imprefleth the Infufmg Matter or Sperm in fome iccord- 
 ing to the Evil Dark ImprefTion, and fuch have much malignity, fome efpccially 
 are mortally vitiated. 
 
 f. Others in which the Aftral Spirit impreffeth on theinfufed Sperm a vertue 
 according to the Light Divine Kingdomjfubliming thofe Vegetatives to be cordia?, 
 fanative and reftorative. All as the Spirit of the World difpenfcth the general 
 univerfal Sperm according to the Dark Light, or Mixt Impreffions- 
 Saturn, Met- e. No orherwife are the Metals j their kinds are feven. Lead, Quick-filver, Tin, 
 cury,fupiter, Iron,Copper,Gold, Silver. The Tindure of Sol and Fenta is yellow and rofie, or 
 Mars,SokVe- redifh, and of the other five either earthy, darkifh, pale or white. 
 mSfLuna. Thus is the order in precious Stones, of them arealfo feven difhibutions, be- 
 
 fides thofe of Coral and Amber, which are Vegetatives and Chriftal, a figure of the 
 pure Water, and befides thofe in Animals, Shell-fifh, O'c. 
 
 7' And of the feven Orders of precious Stones, two are of a bright burning 
 Lufire, is the two forts of Metals, one and the other of a yellow glory anfwer- 
 ingtoGold and Copper in Metals; They are, i. Black as the Morion. 2. Red or 
 Purple, as the Ruby andGranat, for the Onyx is more pale. 3. Green, as the 
 Emerald. 4. Changeable,as the Jafpcr and Chrifophras. 5. Sky-colour, as the isa- 
 
 g hire and Amethift. 6. Yellow, as the Jacinth. 7- Bright and burning, as the Car- 
 uncle, ChrifoliteandCalcedon. 
 
 i. Th« 
 
'jthe I'jj theofophick^Quefiions Anfwered. ji 
 
 8. The Properties handed by the Aftral Influences are fo various, that Herbs 
 are much exalted, others much debafcd by Evil Conftellations : But Metals are 
 
 ■ lefs cafual, their Spet m being better fixt or coagulated, precious Stones ieaft of all 
 (if at all) being in good mealure free from the Curfe, 
 
 9. Thus Vegetables are produced by their Sperm, m their Properties, thro* the 
 Elcm:nts, accordirg to the feveral Principles fortcd by the diflinguilliing Stars 
 
 Merals ai e Vegetables tranfplanted, paifing a fecond fermentation and fubli- 
 mation from the Internal as well as the External Fire, whofe Spirits have a new 
 fixation. 
 
 10. Precious Stones are Metals tranfplanted pafllng a third coagulation 3 they 
 attain the Love Principle in the Light, as far as Vifiblcs are capable, and are the 
 Triumphs of the Starry Powers in their exalted Perfeftion j yet is of the fame 
 Original Sperm with the more inferior part of the Creation. 
 
 Q. 31. Hovp if the Copulation and ConjunSiionof Venule and Male Nature efftHedt 
 whence their Seed and Growth arifeth ? 
 
 j4. The fix firft Verfes of the Anfwer of the z7thQuef!ion, gives great Light to 
 the iirft part of this ; for there is {hewn the Caufe why the defire of Male and 
 Female is to each other : And that not in Animals only.but in Vegecatives and Mi- 
 nerals j leaving only that here be fignified how that is efiefled, whence their feed 
 and growth arifeth, which may be underflood by what follows- 
 
 1. The Male- power confifleth in the Properties of harfh Aflringency, bitter At- 
 traftion and Fire. The Female Power is of the Properties of the four part of 
 the Harfhnefs, the anxious part of the Bitternefs and the Light Spirit. Both make 
 up one Indiffoluble Band and Immortal Worm, having one and the fame only 
 Root 3 therefore mu:> incline to each other. 
 
 2. Acpartnf a growing Tree clave off trom the reft, yet fafl in the fame Root 
 -bent off, inclines c^ its own Nature up again towards the Trunk whence it was 
 rent, and in the Root whereof it is a fliarer and lives, whereunto being reunitcdi 
 concurs to bear fruit. 
 
 5. Alfo, as the Fiery Property longs after That of the Liquid, whereby Vege- 
 tation iffuech 5 fo longs the Male for the Female Property : And being unired, 
 have One only Will in their various Properties, contributing each the Powers by 
 Natural In^inft which they earneftly thirft after, to obtain fuch incrcafe as ftiits 
 their Magick leeking To which united defire the A?ral and Elementary Spirits 
 alTilt, and in a fort intrude them 'el\es, wre"ling for predominancy. 
 
 4.^ In wTiich ftrife the prevailing power denominates the ^ex, and the moft ge- 
 nuine A fcendant Planers imprefs the Properties as Suprcam Agents of the Prin- 
 ciples. The Elements alfo entitle themfel^es to be Nurfes and immediate Pa- 
 rents. Thus thrives the Seed, and in this order, under theii: Laws, and by thefe 
 neceflary confequences from real Caufes, is growth of all the Species in every 
 genus where is Male and Fema'e 
 
 f . And by conient of all Powers giving into one all their Wills, the food is fo 
 conco<ftcd and digefled, that (the tarramus part bein? feparated) it becomes an 
 aflimilating Vapour, and That fpirated Vapour is enriched with all the Propertie*, 
 in which are generated (according to the four E ements) the four Complexions, as 
 Blood, Melancholy, Flep^m and Choler j and of their and the other Properties, 
 Kerves,Membranes,GriftJes,Bohes, alio Veins, Flefli, Fat. Itrine, Spittle. And 
 from the fierce Earthy Va^'our, the Gravel and Stone In this fenfe alfo may it be 
 faid, What is your Life, it is but a Vapour ? And from a fecond force are all the 
 Pores bored, fo numerous in the Skin, thro' which the Hairs cxcrefcc and are va- 
 poured. K Q; 3*. 
 
y 2 ihe 1 77 Phihfophick. Queftions Anfwered, 
 
 Qj_ 32. Whit u the TinHure in the SpernuLtic\ }{ind. cr [pedes vhence the Growth 
 and Lujire arifeth ? 
 
 A. What the Sperm is not, and what it is, the Anfwer of the 29th QuefticMi 
 tcUeth us. This Anfwer only addeth what the Tin6lure in the Spermatick Nacure 
 is> producing Growth and Luftre. 
 
 1. The Tmdure is a Potent Will, the pleafant Houfe and Propriety of the Soul, 
 very pure and llibtle of its own Nature, yet flexible and mutable ; for it is Divine 
 in the Holy Principle, dark in the fierce Principle, and deceitful in the Out-birth. 
 As the Air fuits it fclf to every Creature, alfo to all forts of Pipes, yet very dif- 
 ferently. Thus the Tinfture is infinuated into all Intelledual, Rational, Animal, 
 Vegetative, Mineral and Infernal Exigencies, yet hath no Life of its own. 
 
 a. The fame is thus underftood ; The Elementary EiTences compofe a Body, 
 the Aflral Spirit adds Life to the Body, the Tinfture brings Light to the Living 
 , Body, fuch Light as the Senfes move by. 
 
 3. Thus far are the meer Animals aflbciates with Man. Then to Man is not 
 only all That, but their Tinilure exceedingly higher, to which was alfo a Soul 
 out of the firft Principle, and the Virgin of Divine Wifdom having Life in it felf, 
 and giving Divine Underftanding, in which refpeft Man is an affociate with the 
 Angels. 
 
 4. The Tindure is the fwect Odour, Beauty, and cheering Verture^ Taft and 
 Vigour found in Vegetatives. The Vertue and Luftre in Minerals, as far as the 
 Properties aflift, or at Icaft impede not, and tranfmuteth and fublimeth them : 
 It is alfo the fparkling glory and tranfparency in precious Stones, with the emi- 
 nent various Excellencies. 
 
 J Yet, to fliew it not to be holy in it felf, and to have Divine Underftanding, 
 as is and hath the Virgin, it is Evil in the Evil j for the Evil Angels have a Tin- 
 fture, tho' a defiled one i even as the Air of it felf Pure, may be made Pcllilcntial 
 and naufeous. 
 
 6, And feeing the Tinflure is fo eminently Noble, Excellent and Eternal; there- 
 fore the prophanation and perverting it, render Angels and Men obnoxious to 
 the Eternal Vengeance of the Offended Majefly of the Almighty God. 
 
 Q. 3 3 . Out of what are all the Creatures of the Mortal Life (prung forth and created > 
 
 A. t. The Creatures of the Mortal Life are fprung out of the four Elements 
 animated by the Aflral Powers and Properties, all which proceeded from tiic one 
 Element, and feven Fountain Spirits,concerning which the Anfwcrs of the 23, 24, 
 . and 1 5 Queflions particularly difcourfed. 
 
 2. The"ivIortal tranfitory Creatures have their Root in the Dark Out-birth, yet 
 fome more out of one Element and ^Property, and fome el'pecially out of other 
 Elements and Properties, of which much might be faid, as alio of the permanence 
 of their Ideas or Figures, but that the Anfwers of the other fubfequent Queftions 
 will meet with thole things if God fhall vouchfafe Li^ht to any to anfwer them. 
 
 3. Briefly now, the tranfitory Creatures bear the Figures (and but the Figures) 
 or fhadows of every Principle, every Property, and every Element, and confe- 
 quencly of all Worlds. That the Lord God Almighty may be adored, admired and 
 known in proportion, and according to the capacity of us His Creatures, by fome 
 more intimately, by others with a more remote, lefs perfed, and lefs diftind: 
 Knowledge, as the Image they are entrufted to contemplate, is more or lefs ex- 
 prefs improved, and keyt bright and fercne by our viewing Divinity in them. 
 
 4. They 
 
The I'jj Theofophick^Queftiom Atifmred, 73 
 
 4. They alfo bear all Figures , that the Lord may behold Himfelf in thofe His 
 •Wonders Imaged in, by and through all things; for all things are in Him, 
 from Him and for Him, for whom waics all Honour, Love, Subjection and Obe- 
 dience for ever. 
 
 Q^ 5 4. IVhat was the Archem or Separator of their J^ind or Species mi Property itfhich 
 formed them, arjdftill to thii day formetb them ? 
 
 A. The Anfwer of the laft Queftion derives their Original from the four Ele- 
 ments, and' this muft tell what Architect contriveth their Structure. 'Ti|. '^ruc, 
 the Elements and their Products are the Matter whereof they are ; but what divides 
 the Matter into Portions, and thofe Parts into Method and exact order with diffe- 
 rent Sexes, Colours and Qualities Good, Evil and Mixt ? 
 
 I. Are they made of the Earth? Why eat thev not Earth ? For every Creature 
 fubfifteth of its own Root or Mother, but they iubfift by the Aftral Productions tn 
 the Elements, and muft do fo, or of meer Earth : The Earth, and the other out- 
 ward Elements would be ftill Barren, were they not puflit on and moved by their 
 immediate Caufes. „ .„ 
 
 t. Hence 'tis clear , the Tranfitory Creatures proceeded from the Aqualtriih 
 Womb of the Elements ; which may be well call'd their Mother,or Female Matrix, 
 and the fiery Part or Mafculire Limbiis is their immediate Father ; but the anima- 
 ting Vertue of the Stars is their Quintcflence or Tinfture 3 the which Altral Spirit 
 is their Separator, and gives them various Colours, Properties, aftive or fluggilh 
 Fabrick?, of nimble Wings or unweldy Bulks- As doth the fame Tintture alio 
 caufe thofe great varieties of Colours of the pany Thoufands of different Flowers, 
 Herbs and Vcgetatives. , ^ , 1 . n 
 
 3. This is not barely like a Refiner's Fire which fegrepates Metals, and thruffs 
 and divides to each in the Crucible all its own j Gold to Gold, or Copper to Cop- 
 per 5 for that Mechanick Skill tortures and mortifies the Matter rather than ex- 
 alts or improves it. ^ n /- A -. 
 
 4 But he that is enabled from above, profperoufly to Tranfmute , Augment 
 and Tinfture Metals; muft remove Obf^ruftions of Mortal Heterogeneous Parts, 
 and then knows how to animate, fortifie and fruftific the United Homogeneous 
 Parts. And do all with fuch a Fir.-, as that wherewith the Aflral Powers generate 
 Minerals, produce Animals , and feed and caufe their fo great growtfi ; which is 
 done by fatiatingand converting their conftant Anguifli and Hunger (which An- 
 guifli and Hunger is not radicated at all, but tranfmuted) into conltant Joy, Love 
 and Vidory, and the Light World awakened therein. 
 
 Q. 3 f. UlfAt are the fx Days Work of the Crettion and the Sabbath ? 
 
 J. The fix Days Work of the Creation and the Sabbath, being fevcrally and at 
 large treated of in the 1 2, 1 3 , 1 4, i j , and 1 6th Chapters of the Myjierium Magnum, 
 may not be touchthere. 
 
 Qj 1 6' What if the Difference or VifiirMion of the Mortal Creatures ? And vfhat is their 
 Chaos wherein each ¥jnd livetb , and wherein are they diftinU and fevered or.e from 
 Mmthtr} 
 
 A, None can call this Queflion too curious; for God who made nothing in 
 Vain, made not all Creatures but to be of high Confideration, and the Lord ieiid- 
 ing us to Icam Providence and Induftry of the Ant, doth much more eftablUh iiis 
 
 j( 2 alntioft 
 
74 T^h^ 177 theofophicl{Queflions Anfivered, 
 
 almoft Infinite Number of Creatures, to be for vaftUfes, grand Speculation ani 
 Importance. 
 
 Ic having been fliewn whence they were produced, and by what Power divided, 
 it muft now be fliewn what their Differences and diHindl Kinds are- 
 
 1. y\/ore J" teaching the order of the Creation, faith, Lettkem (rreaning the Crea- 
 tures of the Out-birth) come f-rth every one ajar their J^ind. By v^ hich word [Kind] 
 is uncerflocd their levcral Properties , and of the Properties are feven and no 
 more, w'-ich l'a:ron:zeall Creatures : and every of the feven is as clearly diflin- 
 guifti'd in the Animals 5 as m Minerals, and Pretious Stones- 
 
 2. And though they are all in, and of one Principle j yer in them may all the 
 three Principles be evidently diftinguilhed, according to the Order engraved on 
 them, by the Sacred Hand of the Creator, in Conformity to all His other more 
 Divine and lUuftnous Works ; for His Words are His Works- 
 
 1. ?. AsFirft, The Dark Matrix , like a Fountain, iflued thofe of the firft four 
 Forms, t;/^. The Cold, Aftring;nt, Tenacious, greedy Animals, which are a nu- 
 merous Family ; fome more, fome lefs vigorous 3 as Wolves, Swine> (^c. 
 
 2. 4. Next, the Attradive conflringent reillels Quality or Kind ; as Foxes, Ser- 
 pents, (^c. 
 
 3. f. Another of the dcfpairing anguiihing Property ; asDogs> fome Venomous 
 Creatures, 0"c. Therefore is a Mad Dog fo Contagious. 
 
 ^. 6. The Fourth is of a fiery, rapacious, ravenous, voracious, haughty Tribe j 
 as Lions, Vultures, Eagles <^c. 
 
 5, 7- The Fifth Sort or Kind, are of a merry, airy Inclination -, fome more thus j 
 as Birds, others more according to the Spirit of the World , as fome other Birds, 
 Apes, &€. And of the fame Kind (more efpecially principi'd with Love) as far 
 as the Out- birth is capable of it; as Lambs, Turtle Doves, fome more laxe or 
 rather luftful.as wanton Creatures- 
 
 ^, 8, The Sixth is the Property of the Sound in harmonious, fweet Singing- birds. 
 
 Chirping tlieir Mufical Notes to the Praife of the glorious Creator. 
 
 7. 9. The laft are great, bulky, unweldy, huge, lumpifh Beafts j and the Chaos 
 
 of them is part of themfe'ves: or that whereof their various Properties fhew 
 them to be part ; for the Will of every of them willeth its Property ; and there- 
 by willcth ic fclf, and would be much more fo , yet knowech not what it felf is. 
 
 Q^ 37. To whit Endy or wherefore were the Mortal Creatures created ? 
 
 J. I. The morePerfed of them are compofed (together with the Internal 
 Organs) of Fle{h,Blood,Bones,ScaIes,Skin,Hair,Feathers(ofwhichI maybe excu- 
 fed from Curiofuy, not being on Natural Hiftory or DifTcilion) Thus is Man of 
 Fle'.li e^c. his Nails refembling the Scales, eir^. They have alfo Craft, Wrath,Love, 
 every of the Five Senfes, Invention Providence, Memory, (^c. 
 
 1. To call them moving Plants is too low, but only that it leadeth the Mind to 
 view the Harmony of all the Creatures 5 how they varioufly, fome more clearly, 
 others more oblcurely. Image and Shadow every of the three Principles, and the 
 leven Properties of the Eternal World. 
 
 3 . Whence they fprung, appears by feveral Anfwers of the foregoing Queftioni j 
 particularly in that of the 33th. 
 
 4. And now among the many Glorious Ends of their Creation, the following 
 brief hints are fome. They are, at fourth Degree, from the Principles and Pro- 
 perties created 3 i . To Figure the Dark Ab) fs. i . The Light World , though very 
 obfcurely. 3. The Out-birth or outward World of the Stars and E'errents , with 
 the almolt infinitely various Tendencies, Inclinations and Impulfes of them : By 
 
 every 
 
7he i-j-j ^theofophick^Queflions Anfwered. 75 
 
 every of which the Almighty Creator uncovereth his veiled Omnipotence, infinite 
 Grace and Wifdom- 
 
 y. The Contemplation of them, is both a pleafant and a perplexing Laboratory, 
 or ferious Rook for Man's Study, and as it were a Play- Book for the Angels ; whofe 
 piercing undcrftandings read the Effefts by the Caufes, while declined Man groreth 
 by the Informarion of the Senfes at a piece- meal guels of the Caufes, from Expe- 
 rience of the EfFeits. 
 
 6. It muft be confeft that Adxm (being as to his Body or third Principle in his 
 firft and pure (iate, Lord of the Mylicry whence they proceeded) could more fen- 
 fibly di! cover and Epitomize them than the Angels : as the Lord Jcfus had a feel- 
 ing of our Infirmities, by His gracious humbling Himfelt to be as one of us. But 
 ^JWs bright Eyes were darkened by the difmallapfe. . 
 
 7. Men may fee themfelves in the brute Creatures i. All Llnregenerate Men »'•) 
 are figured either by the greedy ones- 2. Or by the haughty proud Beafts. 3. Or 
 
 by the envious Reptils, where (by the way) may be obferved that Envy is found 
 among the Poorer fort j for the venomous Creatures are radi^r creeping than 
 going. 4 Or by the cruel wrathful ones. And ^Uthele are of the firft Princi- 
 ple without proceeding to enkindle the Light of the fecond Principle, and are call'd 
 by the Names of thofe Creatures in the Sacred Records. 
 
 8. Other Creatures thei e are that figure the Light World or fecond Principle, (i) 
 by their Innocence, Love, Ufefulnefs and Lovelinefs 3 in which they glorifie the 
 Creator, and like a dark Shadow pourtrdy the fame. 
 
 9- There are other Creatures, more efprcially of the Out- world or World's (3.) 
 Spirit, as thofe that have Lunary Bodies produced , improved and tranfaded by 
 her Mutations ; which extends very far alfo to the whole Creation. 
 
 10. My lafl: Confideration (reftraining my felf to brevity) is fomewhat abftra- 
 fted, which is. That their Root is notfo 'gnob'.c and Vile, but their Forms and 
 Idea's (for the fake of their Tin<flurej have a profped into Perpetuity, each into 
 their natural withers ; as is fignificd by the Apoftle, that the Creatures Travel 
 in pain, groaning under forced (and as to them) caufleisVaiTalage, fliall be deli- Rom %> 
 ver'd into the glorious Liberty of the Children of God , where the Drunkard's 
 Horfe fhall, like BiUxms Als , convince mens Madnefs, and cruel Excefs. The 
 abufed toil of the Laborious Ox, the innocent life of the Patient Lambs, both 
 employed to nourilh filthy Lufis 5 the cruel Delight of Hunting to the heart- 
 breaking of the Deer and Hare, <(^c. fliall at laft be material Witncflcs of Man's 
 aggravated Guilt, perpetuated Apoftacy, and lawlefs Irregularities. 
 
 Q, 5 8 . Whence hvm Mm Created as to bk Body } The Fourth grand Diflribution. : 
 
 A. I. Not of the Earth ; for the brute Animals are more nobly defcended, not 
 of the four Elements which are the Matrix of the Earth 5 for of that Matter are the 
 Brutes form'd, and the Elements are Tranfient, and muflmelt or refolve into 
 their firft Princifsles. 
 
 Not of the Aftral Out- birth, for the Stars fliall fall 5 that is. ceafe their prefent 
 Order, and pay the Debt of their various Properties to the iEther, whence they 
 were fcparated. 
 
 2. Butbecaufe Adams Body was of Eternal Duration, had he not finned,it could 
 not derive from a fading Root ; as Eternity is not founded on Mortality : which 
 forceth our fearch to afcerd a ftep higher. 
 
 3. It fliall therefore be to the Divine Salitter, which alfo hath the Water- fpirit 
 in It , from both which the Stars were breathed. And this Divine Salitter 
 as It hath in it all the Powers of the Properties , together with the Divine 
 
 Sulphur 
 
y^ *the I'j'j theofophlch^Queftions Anfvpered. 
 
 Sulphur and Mercury , is call'd the great Myftery , Eternal Nature , or QuinC- 
 cflsnce. 
 
 4. Out of this was Created Adxms Holy, pure Paradifical Body , capable of 
 Eternal Life. This Divine Saliter 5^. B. calls the Holy Ternary, that is a Celeftial 
 Paradifical pure Earth 3 whence grows Heavenly holy Fruits, and near unto it no 
 Curfe ever can enrer or approach j for thereinto cometh nothing that defikth. 
 n. z, 7. Of thisDuft or this Ground Mojes fpake, that God formed Man. But they who 
 fuppofe it to be our dead Duft, wherein is the Wrata and Fierccnefs, do not only 
 err by means of the Veil before Afo/e/s Face, butallbby reafon of the Veil on their 
 own Hearts and Eyes. 
 Cb}. 5' The ApoiHe faith, The firft Man is of the Earth earthy j The fecond \& the 
 
 Lord from Heaven. 
 A. 6. That it could not be this, nor the Elements, nor the Aftral Birth is clear j but 
 
 therefore that it muft be the Heavenly Earth, is of forcible Confequence. The 
 Apoftle faith not what Ainm was, or was extrafted from 3 but what he is, or is 
 come to be j but if he had fo faid, yet the Proportion betwixt the fecond and firft 
 admits no Companfon. 
 
 7. Between a Mote in the Sun and the whole Glorious Sun, is fome Proportion ; 
 for the leaft of Quantities taken from the greateftof Bodies below Infinity, hath 
 Proportion to that whence it was 3 for it leaves the other really leflencd, but all 
 created Worlds^ bear no Proportion with the Infinite Son of God 3 for all 
 breathed out from an Infinite leaves ftill an Infinite, and the Infinite is not 
 lefTcncd by it. 
 
 8. The Apoftle therefore in this place, either doth not fpeak of Adam's firft 
 fiate, or doth not lefTen his Extradion , but adoreth the Glory of the fecond 
 ^ditm , as the Work-mafter excelleth the Work made 5 for when of the Angels 
 it is written. And hath made them all minijiring Spirits : Of the Son it is faid. Let all 
 the Angels of God worjhip him. Alio, Thy Throne^ O God, is for ever and ever, &C. 
 
 Q. 3^, IVhat was the Infpiration or Breathing in^ vfherehy Man became a living Soul ? 
 
 A. I. The Infpiration of Man's Soul was out of the firft Principle the Father's 
 Property : which confifteth of the firft four Forms of Nature, of this Living Root, 
 fprung his Immortal Living Soiil. 
 
 2. Yet fo is it, that wherever,or in whomfoever the fecond Principle is ihut out, 
 that Exclufion is truly call'd the Death of the Soul 3 for the Living Soul by that 
 Deprivation enters or remaineth in Death.which though improperly may be called 
 an Immortal Death, being a Death to the Glorious fecond Holy light Principle. 
 
 3. The Soul is taken fometimes for the two firft Principles. I faw the Souls of 
 jjfy, them who had beenjlain, &c. for here the third Principle was afleep. Sometimes 
 
 it's taken for the whole Man. // thou wilt nai^e thy Soul An Offering for sin, &c. 
 The Lord Jefus offered up all the three Principles meant here by his Sou], and as 
 was (hadow'd by the whole burnt Sacrifice : 3ut in this Qucftion , Soul is re- 
 ft rained only to the firft Principle 3 becaufe other Queftions particularly reach 
 the other two- 
 
 The above brief Anfwer may here fuffice i becaufe facoh Behmen fo largely re- 
 folveth it in the Anfwer of the firt of the Forty Queftions of the Soul. 
 
 (^ 40. ivhatitthelmmmilLifginMifiy (viz-) tbsSoul, and what it the outwird 
 Life in him ? 
 
 -4. 1. The 
 
the ijy Theofophick.Qjiepions Jnfwered, jf 
 
 A. I. The Principle of Man's ImT.ortal Life is, what the Anfwer of the laft 
 foregoing Queftion renders it ; that is , a Life fprung from the \\ reftling of the 
 firft four Forms of the firft Principle. They generate a ftrong, ftern, eager ftmg, 
 prickle j poifon life, or bitter Root j which (as doth the Gall in living) Bodies 
 ftrikes up or enkindles Life. 
 
 2. This being rooted in the Eternal Beginning, or from the Eternal Abyfsof the 
 Father's Property, can never find End, or limit of Race: But Either, is according 
 to the Fountain and EfTence of its own Nature, dark, raging and fierce for ever, or 
 in the Holy Principle of Love in the Light World, happy for ever. 
 
 3. It muftnovr be told what the outward Life of this World in Man is, and 
 mult be fadly acknowledged to be Earthy and ScnfuaU here is the LuH of the 
 Eye, the Luft of the Flefli, and Pride of Life : So that it may be faid, Shut the five 
 Windows, that our Houfe may be truly Light within. 
 
 4. The Beaf!s live as Man doth , having all the five Senfes, as he, in fome of 
 them more fharp 3 alio fome of them extend the Thread of their time to greater 
 Meafure : are generally more exempt from Sicknefs, wholly Privileged from 
 careftil Perturbations ; in good Meafure, without fear of future Events or Sor- 
 row, ^c. 
 
 $. So that Mans outward Life, or third Principle, as now it is from firft to laft, 
 renders him of all Creatures the moftMiferable. And his reftlefs ftriving to fa- 
 tiate the Lufts of this Worlds Spirit by Wealth, Greatnefs, &c. is an additional 
 Sorrow and Vexation , which fome of the Ancients skiltully mitigated by wife 
 Moderation and Contentation. 
 
 6. Who fees not how much more grievous this Pilgrimage and Travel is M 
 Man, than to any other Creature ? Becaufe his Creator made him for the Ex- 
 cellent, Holy, Sweet Paradifical Life : Even as Hell is moft intolerable to Evil 
 Angels and loft Men, who were created to be Inhabitants of Heaven j whereas it 
 is no Wo to thofe horrible Creatures that figure the fiercenel's of the Properties 5 
 for that is their Life. 
 
 7- Yet it is true , the poor Brute Animals groan under the Curfe Man fub- 
 icdtcd them to; for they ihould have been harmlefs Figures of the Aftraland Ele- 
 mentary Powers. 
 
 8. To conclude the Anfwer of this Queftion, kt it be fcrioufiy confidered. That 
 if Man w ill think to feed his Immortal Principle with Mortal Food, (^ii-) his Soul, 
 with this third Principle, hedothasacruelMurtherefs, who to ft ill her unhappy 
 Nurfe- Child. inftead of Food,amufes its Eyes with Obje(5is,and its Ears with Sounds, 
 and anfwers its hungry Laments with louder Noifes, till Ihe hath forced it to fleep, 
 who fo pines and deflroys it. 
 
 9. But the Love of God in Jefus Chriftis the true real Fcodof the Soul; it is 
 true, not like Shews and Sounds which are delufive ; alfo real and fubftantial, not 
 a Shadow, which every thing here elfe is , as to the Soul. This Love , as Food, 
 gcneraterh its like intheSouland ftrengthensit 3 This Love, as Phyfick, Purgeth 
 out all other Love, and it rcigneth and remaineth for ever. 
 
 Q: 41. Whit is the Idea^ or exaSi exprefsreflsx Image of Godin Man, wherein God 
 woriletb and dttelletb ? 
 
 A. If a Volume were written to Anfwer this Qiieflion (as well might be, by 
 rcafon of the Excellency and I nportance of the Subje;^) yet ftiU it would be as 
 under Locks and Seals from the fallen Aiam^ until he enter into the Knowledge 
 at the right Door of that he loft by his Fall. 
 
 I. TheDodrincof the Rcfurredion was call'd Bablin^ by the Iludious Athe- 
 
 ruans , 
 
7 8 The I'jj Theofophick^Queflions Anfwered. 
 
 nians ; for Man is deal to the Holy Divine Image : and in all who fo abide, the 
 outward A^'ral Spirit and ElerrentaryBody, is the only BridJe of Sufpenlion and 
 Mitigation of theheiiilli Image, or dark Priridple. 
 
 2. But had Man no more, he were in no better ftate than the brute Beaffs ; for 
 in the Aftrai and Eementarv they are in common with Man 3 and in the dark Prin- 
 ciple he IS one with theEvl Angels. 
 
 3. Yet fo exceeding Great and Adorable was God's Grace, Love and Pity, that 
 the fame Grace was like a Seed mlpoken into him at the Fall j which in all by 
 whom Obedien:e is yiclde I beareth Fruit to E':ernal Life j but it lyes as Dead in 
 fuch who bury it under the Dominion of the Aliral Spirit, or that choak ic under 
 the Thorns oiftheElemetnarv Body. 
 
 4. And all Impenitent Reje(5lers of God's regenerating Grace, how fubtle and 
 ftudioufl/ penetrating foever, have no part nor lotin thisMitter j but are abib- 
 lute Strangers, guided by an unreafonable Model of Humane Rsafon refulting 
 from the Information of the Senccs , twiftcd with the Maxims of Serpentine 
 Wifdom. 
 
 y. Neverthelefs, the Poor in Spirit thatdyethto its own Will and Luf!s, hath 
 lively Charaifters of the Idea of the Divine Image and Birth 5 for fuch a dying 
 enters the Soul into the firft Refurre6tion. 
 
 _ 6. God's Image is not in the Earthquakes of the firft Principle, nor in the Light- 
 ning and Thunders of the third Principle 5 but moft nearly in the I'mall ftill voice 
 of the Proclaiming his Gracious, Merciful, Long fuffcring Name 3 for that is the 
 fecond Holy Principle- 
 
 7- And this fpeaking Almighty Word cannot be more than ftammer'd by 
 words 3 no niore than Omnipotence can be comprehended by Concrets. With 
 what Eye can a Sinner behold the unexpreiliblelovelmefs of That raviihing Face, 
 where dwcils That Maiefly which is the Exprels Image of the Father , and before 
 whom the Angels co\'er their Faces ? 
 
 I muft fav, when a drop of that Ocean of love and Mercy blefleth my Soul, I 
 melt, I fiammer, 1 am aftontilied. I ord what is Man ? 
 
 8 God's exafl Image conii'kth of all the three Principles 3 The firft and third 
 in p;rfe«5l Order being thorowly illu^ratcd by the fecond. The mighty longing 
 of the firft, like a Hunger, produceth or begetteth the meek Will, and glorious 
 Majeftick Principle of Light, according to which, God is cal'cd God. And of the 
 longirg and will procce:'eth the defiring , which is a Love fpirit, producing Mil- 
 lions and Miriads to Infinity of Variety , wherein the three behold thcmfelves m 
 parcels, 
 
 9. But in Man behold themfelves in one entire Image; yet not in fallen Man, 
 but in the man Chrift Jefus, by whom and for whom, are all things. 
 
 10. The Idea and perfed Image of God is only in Chrift, yet not as He is the 
 Second Peribn of the Three ; for fo He is the inacceftible Light and the Original 
 v/hich is Imaged 3 but He is the perfed Image of God, as He is the Divine Huma- 
 nity or Heavenly Man the Firft- born of every Creature 
 
 This Virgin ImcJge was in Adim before he lufted, whereby he was in Chrift God's 
 cxaAlmage, having all the three Principles in due Harmony, being the true Cha- 
 ra<fler. Idea and Figure of the Glorious Triniry. 
 
 11. This is a!fo in an obfcure and lefs confpicuous way, in every one who 
 is Begotten aeam by the Holy Ghoft. The mortified , humble refigned Will, 
 entreth into the way of the Crofs quietly, patiently; Love makes it fweet, this 
 is a putting on Chrift 3 for here the Lord is B irn, is Formed, fways the Righ- 
 teous S'-epter , Transforming that Soul into the Virgin Image in fome de- 
 gree j but the glance of this ftopsmyHand, extrad^s a Groan, fwallowsmeupj 
 I flaiiie, am almoll devoured. My Lord, what is this Earthen Houfe ? Q. 41, 
 
the ijj Theofophk^Queflions Anfrvered, 79 
 
 0^42. JVhitvfAs PitrAdife wherein God Created Man} Js the fame Alter able w 
 Cbangeabky and a Creuture , or doth it Jiand in the Eternal Ground ? 
 
 A. It hath been reported that a Painter would have Drawn the Lineaments of 
 the Lord when in i' lefh j which by reafon of His Majeftick Face , he could not 
 perform, 
 
 The like Fond attempt were it taSurvey Paradife by Humane Art or Inffru- 
 menrs 5 which if ic were a place cannot be found, and if it prove a State or Prin- 
 ciple, cannot be comprehended. 
 
 I. The Anfwcr may firft be Negatively ; that it is not a Place or Locality. (i.) 
 
 I. Becaufe then as the moft worthy the Garden of Eifn fhould not have been 
 the place named for Adams Seat, whence proceeded the four Rivers 5 but Paradife 
 is not called the Garden, nor is the Garden ftiled Paradife. 
 
 z. Nor is it changeable ; for though it difappeared as to the firft Adam 5 yet the 
 fecond Adam granted it to the Thief 
 
 q. Pofitivelys Paradife is the one, holy, pure Element, having its Eternal Foun- 
 tain from the fecond Principle, and every of the feven Properties are in it, m great 
 Purity, and Splendor. So that had any created Ar^el the Task, perfectly to Epi- 
 tomize it, he could do it but according to his excellent meafure, yet not fully .- 
 Nor to Human Apprehenlion 3 for as Paradife is the heavenly Body of Chrift, fo 
 is it the Womb of Angelical Conception , comprehending them, but cannot be 
 fully comprehended by them j as neither can the Suns luHre be by us compre- 
 hended 
 
 4. Heaven is Paradife, and the Paradifical Principle is Heaven ; and when they 
 are Contemplated, their Glory fwallows up all created Angels as well as Men. Ic 
 is an Over-match to penetrate the Holinefs, Purity, Immenfity or rather Infinity, 
 Tranfparency, Simplicity, Variety, Succeffive Formations; with all Powers, Co- 
 lours, Vertues, Sounds, Odours, Subftantials 5 the Quinteflence and Elixir of tTie 
 outward Quinteflence and Elixir j the Harmony, Peace, Gravity and Eternity j its 
 ample Commenfu ration and Redundancy to the moft noble, expatiated, fublime 
 and exalted Capacities. 
 
 y. So that proceed they never fo far in this ravifliing Traverfe and Queft, there 
 is ftill a prorped of more and other 5 they muftfay, in our Fathers Houfe are 
 many Manfions, at whofc right hand are Pleafures for evermore 3 fuch as Eye 
 hath not feennor Ear heard.nor hath entrei into the Heart of Man to conceive. 
 
 6. A faint Similitude may be a frefli fpringing flowry Meadow , where ftand 
 Thoufands of fragrant Flowers , fome more Beautiful than other , all fiiewing 
 their peculiar Beauties without grudging, and how the Divine Vertueinthe third 
 Principle, is become Material : the taft whereof, caufeth the Creation to be in 
 Anguifli and Travel to be delivered from the Vanity , and Groan after freedom 
 from their Bondage. 
 
 7. And though^ Paradife be not excluded this World , yet a great Gulph inter- 
 pofcth betwixt it and the World 5 the Mind, when inflamed with Divine Iove,feels 
 what the Hammering Tongue cannot tell to others. 
 
 8. The Corporeity of Paradife is not palpable, that Salitter is Holy and Pure, 
 like that of the Angels, (^ix) a bright, tranfparent, vifible Subflance. 
 
 9' It's Birth or Produdions are in all things, and therefore immeaiurable and in- 
 numerable 3 which is thus to be difcovered and undcrftood. Let the Divine Light 
 and Vertue be likened to the Mind of Man : The Paradilical Fruitsto the Thoughts, 
 eacht Thought hath a Centre whence other Thoughts fpring 3 fo alfo do thofe Hea- 
 venly Fruits proceed from, and iniinwavering Eternal Love. 
 
 L lo. The 
 
00 ^he ijy Theofophfck.Qjiffliom Anfivered. 
 
 10. The Fire there, is God the Father j the Light, God the Son j the A'r, God 
 the Holy Ghoftj It's Profuridity and Extent are not bounded. 
 
 11. The Idea or Fiaure of the Creatures here are there, but not their Spirit,' 
 much Icfs their SubHance ; for, for that End they were Created. 
 
 li. All Holy Works ^and there m their Figure, and all Words fpoken by the 
 Human Tongue from a Divine Root ; as the wicked Works anf^ Words do in Hell. 
 
 13. I compare the Arabian Odours , Oriental Gems, Palms of ^^4, Wine of 
 Pomegranates, the American Pine- Apple, and what elfe is moft defwable, in com- 
 parifon of the Paradifical Produdlions, to the obfcure Vitality furnving in Mens 
 Dead Bodiesjgenerating fome as it were Fibres ofGold amongft the decaying Teeth, 
 and the Ufnca on the Skulls of Pe: fons Strangled. And all thirgs of lefs Excel- 
 lency in this World in comparifon of Paradife, to the Exacmentitious growth of 
 Hair and Nails in their Dormitories. 
 
 14- I compare Mans outward Aftral and Elementary Life, to that in Paradifei, 
 to idle deceitful Dreams , fome difquiet ones , fome wrathful , fome frightful, 
 fome wicked and obfcene -, many, many ways Evil. And our Tranitacion hence 
 I compare to the Morning awakening time , ternfjing fome as Slaves to their 
 grievous Chains and hateful Drudgery : and others as great Conquerors are ulher'd 
 in State to the Princely Triumphant Chariots. 
 ^ If Sav any, fay not all (retaining the leaft degree above perfed: Madnefs) if Pa- 
 radife be thus infinitclv Good, what (hall I receive in exchange for it ? And how 
 fhall I fearch the Path leading to it ? What Key opens the Door of it ? 
 ^, 16. The Lord Himfclf tells us, Except a. Man be born again , he cannot enter inta 
 
 theJ^ingdomofGodi And byway of Explanation addech, that which is bm of the 
 Spirit is Spirit. And again. Except ye eat the Flejh of the Son of Man and drinli hit Blood, 
 ye have no life injoH ; and bv way of Explanation addeth , It U the Spirit that quicli- 
 netb the f lefh profit ei.h nothing ; Tny JVords are Spirit, and they are Life. 
 
 17. Where we fee the N:w Birth and Eating Chrift's Wlefli are the fame. Alfo 
 that to be fpinted by the Spirit of Chrift, and to feed on the Word of Chrift, are 
 the very fame: Whence it is that true Spiritual Life is revived, or ftirrcd up 
 in us. 
 
 18. The New Man regenerated out of the Earthy Man being a Virgin may Sup 
 with the Eternal Virgin ; and as the Lord while in our Flelh had the hca^'eniy 
 FleOi and Blood, wichfwallowed up the other : Sowem Hi* Meek, pure Spirit, 
 carry it alfo in our Earthy Bodv, and if we live in the New heavenly Flefli and 
 Blood in the Body, Power and Vcrtue of Jefus Chrift ; that is, in the '^on l>y the 
 Holy Ghoft to the Father : Then, when the old one falls off, we Hvein the New 
 heavenly Flelli aud Blood, and our Works are no longer ours, nor our Words 
 ours i but God doth ail in us- 
 
 19 To this Man, every with-drawing Thoi'ght from an entire Suhjcdion, is 
 his Crofs ; for to him Honour and Contempt,Sweet ar d Bitter, Penury and Plenty, 
 Heavy and t lehc are no more any of thefe ; for he loves not the one, nor flyes 
 from the ctN-r ; but the Divine Will \& his Joy and Content, the thing fought, and 
 his full iatisfsdlim. 
 
 Q. 43. Why dUGoi Create in the B>'ginning but one Man , and not forthwith a Man 
 And A Woman together^ m He did the cthtr l^inds of Creatures ? or other Species ? 
 
 A T. God created the other Creatures to manifeft his various divided Powers, 
 that in them he might feverally Image every of them ; by thofe wrathful fierce 
 ones in the dark World, the loving Inn ^ceit ones of the Light World's Property, 
 and others of the meer Elementary World j ana that the fccmiDg contrary and 
 
 dilcording 
 
,• "Ithe ij'j TheofophickiQueflionsAnfwered, 8t 
 
 difcording Properties might mdiflind Forms and c rcatures, one tyidtt the other 
 tea genera. ;dri-aony, k-' ereunto they ftiil lerve. 
 
 2. But Man He creared to a higher and more rxccUent Sphere j for he was in 
 oneonly Perots, tocom irii'e asina 1 Epitomv. t Imageof the total God. ha- 
 ving his R otm tiie EcinaldarkV orici, or thatct Fire: HjsLifcGlorv Vertue, 
 and Fruit in the Erernal [.ighc- world or iecond Prin'- pie of Love and Holinefs ; and 
 the mwc. Piincipie bei. g that of t.'^e purcit Aftral anu Eiemcncary World, was but 
 to riang t-.) him, over w tch he was to bear rule. 
 
 ;. Nor could he have been God's :ompleat Image, had not the Tindlure of 
 the Fire, and aifo of the Light been incorporated in nim, (that i:) both the Male 
 and Fcaiale Properties. 
 
 4. Therefo e was it that he was but One Undivided, to Image God, who isdx- 
 fiiugutfli^-d iiito Three; yet is One, ano Eternally thf. fame InfinitCj and m Him- 
 fclf the Undividable One. 
 
 5 And as the One God remai'iing but One, difFr.'eth Himfclf into Multiplicity ; 
 fo lionld Aixm , nad he remained ar U i ivided on, Magi- alU have propagated 
 a B^efTed, Hoiv, Numerous Progeny in pcrfe(ft Mt def^v and Purity ^ yer bearing 
 in thtm all, every Power of the »^nncip'cs ana every P- <iperty in great Harmony, 
 as arc found m the Angelica' WorH, as weliflsin the A raland Elementary. 
 
 6 But when once .«^(izw 'ad his Ev rent from him, we fee what Mifery, Df- 
 ftradlion, Laceration and Wofoon foilow'd, by difappearing of the pure Virgin 
 Modefty. 
 
 Q; 44. Wat the frfi Mm in [ucb a habit of Condition created w Eternal Life, 9ru 
 Change and Alttration ? 
 
 A. r. When Men fearch the wretchcdnefs of fallen Man's prefent Eftate,itmay 
 feem mcredibie that ever he was a glorious and compicat Image of God , and of 
 ftll Worlds. 
 
 X. A' one feeing the Ruins of a Royal City, which Sword and Fire hath laid in 
 Afhes< heap'd into RubbiJh. Delolation plead Prefcription, and Years have cloath- 
 cd the Hillocks in Green, efpecially if fome Earthquake had razed the Situation ; 
 the Behol.ler of thefe Renams, though ere. ' ibly mformd. can fcarce credit that 
 ever it de ervcd half, what perhaps Fame (toofparingly) reported it to be. 
 
 3. Thus Men looking on their own feeble, fickly, filthy, fhort-liv'd Bouics, can 
 fee litt.e more than a Beftial Image. But farther penetrating the Deformities 
 of the Soul, at Ho'^tlity againft even God Himlelf. and torn by Civil War within 
 it felf, and b means of God's withdrawing abufed Grace , it is invaded by grofs 
 Darknefs : Little more can be feen but what is devillifli. 
 
 4 But G'orv be to God in the highel^, that Jefus took this fallen Imageand led 
 it throue,h Death into Eternal Life. The lad ^^rolpcdt of what Man is, joyned with ' 
 the Ignorance of what he was, raifcth the blind Conceit that he was created to 
 Alteration 
 
 y. But to fliew how Excellent Man was by Creation, and that he was not fub- 
 Jeft to Alteration ; yet that I may ihun Repetition, do return my felf to the An- 
 fwers of the 38, ^ 9, 40, and 41^0^ efttons. Only let it be remembred, that God 
 denounceth as the Wages of Dilbbcdicncc, Alteration, Death and Dcprivationof 
 the Farad fical Glory, 
 
 6. And that the Alteration was Tranflation toa better Place, muft needs be an 
 Error fpringmg from our Ignorance , of what Patadifc 18, aod what that Hate is i 
 I return my felf to the Anlwer of the 4* Qucftion. 
 
Hi Ithe 1J7 TheofophickQuefims Jnfmred; 
 
 Q. 45-. Pf-I^at manner of Image w^ Adam before hU Eve ? In what Form and Condi' 
 tm WiK he, when he was neither Hufbxni tor Wife, hut both ? 
 
 A- I. He was fo made, as to poflefs the Throne of expulfed Lucifer; he waff 
 therefore an Image of God's Power, as well as his HoIineiS; which made him the 
 Objeift of Lucifer's Malice. 
 
 2. Andforafmuch as Lucifer zffc£tcA to hft up himfclf in that part of God's 
 Image entruftcd to him, confining of Potence and Mightinefs to fuch exccfs as c- 
 clipled his holy, pure luflre. 
 
 ■ Therefore to prevent it in Adam, there was added to him the third Principle j 
 for it was Matter for fome humble Contemplation : But Lucifer fnot balanced 
 therewith) Imaged in himfelf a dcfire of Rule above the End or Limit of Crea- 
 ture Nature. 
 
 3 . A 'am was alfo lower than Lucifer 3 becaufe the Subjefts of this Monarchy were 
 only potentially or virtually exiftent , not aflually produced. And it is found 
 that gradual accefs.to exercife of Authority, is lefs obnoxious to inordinate Pra- 
 ctices, than inftantaneous Entrance upon Soveraignty.His gracious Creator faw ic 
 fafer for him to be raifing of Fruit, than at once to enjoy a reaped Crop. 
 
 4. But he was Privileged above the Angelical Hierarchy that had left their Habi- 
 tation, being a more compleat Image of God than they , having one Principle 
 more intrufted to him, 
 
 J'. His Fall was into that third Principle j which though the Holy World fliould 
 be withdrawn from him , yet was not that Principle finfully Evil in it felf j but 
 the firft Principle (excluding thence the Holy World) is Evil in it felf, into which 
 the Angels fell. 
 
 6. The third Principle God annexed to Adam f for knowing he would not re- 
 main faithful in the Virgin State) that into it infinite Love and Goodnefs might 
 enter to help him again, which sFeWjfe Chrift did, byre-uniting the Eternal Di- 
 vine Virginity to the Sick infe*5led Humanity. 
 
 7. And thusTindured the Humanity, enkindling in it a true Heavenly fpark of 
 holy Fire, which when our Humanity in Chrift yields it felf up into, it is a Sacri- 
 fice turned into a Love- flame. Like as the right Tinfture tranfmuteth Metals, and 
 the Elixir Tindures Mans fickly Body. 
 
 8. Now to fay what was the Image, likenefs, Form and Fafhion of Adam when 
 he was neither Husband nor Wife, and yet Both. 
 
 He was, as to his firft Principle or Eternal Soul, Potent and Mighty, refembling 
 him to the Father, and to the Angels who are Mighty in Power. In his fecond 
 Principleor Divine Spirit, he was as a God in Holinefs, Love, Purity and Bright- 
 nefs 3 which illuftrated his firft Principle, joyning the Dove and Lamb to the Lyon. 
 In his third Principle, he was Prince ever the Aftral Heavens ; a remainder where- 
 of was in ^ofhuah, who ftopt the Sun and Moon. And under his God , Soveraign 
 over the Elementary Worlds, a remainder whereof is feen in Mofes over the Wa- 
 ters, and Elias over it, and the fire. 
 
 9. His Body was as thofe in the Refurreftion, with this difference, that having 
 both Tinftures, he could have been Magically fruitful 3 whereas they and the An- 
 gels are in tliat refpeft Barren j and was all this in great Modefty, Simplicity, Wif- 
 dom, Unity, dear Love, Holinefs, and immaculate Purity. 
 
 Q. 4^. Had Adam before hit Eve, Mafculine Member s^andfwh Btms^ StomachtGuts, 
 SntrAjls, Teeth, Mi ilfo [neb things 9& rve now bAve ? 
 
 : ' A.i, Adm's 
 
The lyj theofophick. Quefiions Anfrvered, 8 5- 
 
 A T Adms Holy Virgin (late exempted him from thofe impure, deformed, 
 beftial Members for Propagation, which yet (pitying^our Wo and NccefHty is bdre 
 uSby Divine Patience • But the Filthincfs of it, is ligmfied by the Orcumftcion, 
 and is tha whereof Nature it felf (asdepraved as it isj bluihech and ;s aft^amed. 
 
 2 And Bones were Screngths ; for the Saturnine Companion could not pctrefie 
 to thafeS t U h s Body, whiih was derived from the Aftral Root (or one Ele- 
 rSentwhSe they were alfo breathed out)became fubiedted to thofe Aftral Powers,- 
 which were to have continued his Servants and Subjects. 
 
 2 rl^e Teeth Stomach, Gutt3> evacuating Veffels,?^?'.;. which we now have, 
 rou'd not beial him while he remained in his Holy State ; for his food was holy, 
 puri; heavenlyXhasmightftandinEternityj forfuchwas he, not as yet con- 
 fined under the Horofcope of Time. , a -m j«^i, i,. r« ^«^ 
 
 r He ftuft not himfelf with the Elements, nor to fpeak ftriftly, doth he fo yet, 
 no nor do the Animals j for the Elements feed the ^ants, and the Animal Crea- 
 tures feed on the Plants produced by the Elements, but Man on the Animal Crea- 
 tures like a Wolf, and on the Plants like an Animal. 
 
 But Aims Food was Holy, Paradifical, Angelical, Eternal, n^^ding^o evacua- 
 tion • eaten only in the mouth, not tartarouss which the Law comnianding tiie 
 Ifraeiites to carry out a Paddle to cover theirs without the Camp, figmfieth. And 
 that othei Law prohibiting and ilnftly nominating unclean and clean Creatures 
 pointeth at. 
 
 Q 47. If Adam d[o hadbeen thm, as we mnoif, hew w^ it pojftble he Jhould in 
 fuch \ coniition have been able to jixnd without fufering ani corruption } 
 
 If Paracelfui thought by feeding on that whereof the Stars fubfifted to extend his 
 Thread of Life to what length he would, it was a thing might foonbe purpoled. 
 
 1 Tistruethe Elixir , if duly -and naturally coUefted, epitomifing the Um^ 
 verfe, muft be granted to do much in tinduring the Vital, Naturaland Animal 
 Spritsr whereby the Aftral and Elementary Man may be ftrongly fortified, 
 the Natural Balfamreftored radically, dregs obftruftmg the quick interiours ot 
 the Powers feoarated, highly conduang to health. ,. r . u ^ 
 
 A^he long Lives before the Flood, as well as many fmce, feem to be re- 
 ferred to their happy Knowledge of this almoft Paradifical Secret, as an immediate 
 
 'T?e\'Slt?of b^^^ that befides the Supream Law for f brjdg.ngMan^s 
 
 Race, the Aftral Revolutions fummon us to a penod, and the Volatile Nature ot 
 the Elementary Fabrick, loofen the connexions of our Outward Man, ffom Aft- 
 rSty to the fixed Inward Man, in fo manifeft a degree, that -we bring fiom the 
 Womb the Seeds of our Mortality, our Bones arc fenflefs, dead, and (asto theni- 
 felves) dry already; our need of frequent ficep pourtrays death 3 0"^ tood is cor- 
 rupt?ble7 thofe few that attain the Winter of Age, then Ml to Aftes by their 
 Cold Fire, others fall to Aihes by the Hot Fire, as it is writtefl, Tcur Fathers where 
 are they? ' AKol^ktzs it ism, If there had been a Law thzt could ^^^^'fj^'^J^J^f* 
 verily Ri^hteoufnefs had come by the Uw ; fo had there been an happy Eternity at- 
 tainable out of the R we had been thence raifed to Immortality, 
 
 ^""5 Tut fefing there wasno fuch, therefore the Second Mm breaks throu^ 
 delthi^toEterncy • becaufe ^i.-^ having fubjefted him.felf and us to the Stars 
 SEirent^,Th/refore that part of us under that Rule muft change as the^ who 
 by wreftlingvary their Powers 3 nor are the Stars nor Elements thcmlelvcs on a 
 furcp Bafis, but that the one mufl one day fall, the other mcit, ^^^ 
 
' 'The 177 Theofophick.Qjieftkns Anfwered, 
 
 Q. 48. Shouli Adsm'j etthg and drinking have hen after a Paradifcal ntimtft 
 Vfithcut care, diftrefs and forrovn, if hs htd jiood out the Trial r Prohi ? 
 
 A. I. It is written, Th'^ kingdom of God U not Meat and T)rin\^ but Rightenufnefs, 
 Peace andfoyin the Hoi) Ghoji : Yet the Lord iaitn, IwiH d> n\ no more of the fruit 
 oftbeViney tiU T dHniiitnevp in my Father^ Kingiom. Tne Manna alfo by ailufion 
 is call'd Anaels food. 
 
 2. -4<;<4m'seatuig without care, diftrefs and forrow, was without diftruft of 
 want, therefore wrhout care J without fubtlety and difappcun'ments 5 therefore 
 without diftrefs ; without forrow, being ever a gainer, havLngfuppy out of the 
 Ocean, n.eJingonlv to abound in humble gratitude 
 
 Aiams aradiiical food is fomctimes fignifirid by Bread of Life, Water of Life, 
 a Tree of Life, Manna, New Wine fite. 
 
 3. Thofe fruir<: aiercal ana fubftantia! ; more Divine than to be palpable of 
 true Power and Vertue to nourilli to ErernalT.ife jthfref re muft be incDrrup- 
 tible, having the forms of the fruit*: in this Woild ; for this is the rcprcfen ation 
 of That, tho'butasa dead, dark lliadow, aithe hu<;kj This harh the Cur»e in ity 
 but the fruits there have the purity, rcalneis or efl";nce exiftingin, and deriving 
 from the Omnipotence and Luf^re of the Second Principle. 
 
 4. The dead fruits here which (mold and penfti figure) thofe heavenly ones : 
 The faded ftains of thi gs here, point a thof- bvirg, bright, glorious coiours, the 
 variety of -hefc, the infinity of thofe ; thefc Trees as it \a ere pourcray rhotej this 
 very dead Earth, in a fort, figureth the Divine Salitter, uur Morta. D.ad Water, 
 the Pure River of the Living Water ; our Air cheir Air, which is of the Holy 
 Ghoft iour mufical Sounds hint at their raviflimg iivm^, '"peaki<!g Airs j our pluck- 
 ing and eating our fruits, fisure their fo doing j the ftre g'^h ue receive a^d re- 
 tain thereby, figureth the fame in themj our lecmingly oeiightful Objects, figure 
 their tranfcendent g'oriousObje^s. 
 
 y. But all in lb vaft difproportion, as a dead Corps to a flourifhing, lively, 
 noble beautiful, exquifitc perfon, or asacontcmpvi-.le fotriih natural Ideot to 
 the mo^ a.ute, accomplilht, profound conremp a-.'ve, experienced Phikf.pher, 
 or as a leprous, deformed, loathfom Body, to the moil rare, perfeft, healthy one j 
 or as a maimed, imp Jtent, treacherous Slave, chained f.^r term of LiS: in a flink- 
 ing Dungeon, to a profperous renowned Captain at the Head of a mighty Vi- 
 ctorious Army. 
 
 For how m jch a glorious, pure, blefled Sta'-e exceeds a vile, wretched, perifhing 
 State, f 3 much doth the Food Adam had tranfcend ours j That was the qaintel- 
 fence, life, and one holy Element, this is the exaefccnce of the four Elcmcntg 
 travelling and clogg d by the Curfe. 
 
 Q. 49. should K^zm in Paradife have eaten fuch fruit O/f the heavenly eating JhiU be 
 afer this time ? or w%reinto fhould he have eaten ? vt.ycre Jhould the fame have cominueiy 
 feeing all the Beings of this JVM- are earthy And tranjitory^ and be only was an Eternal 
 Heavenly Image y and needed not the Vanity ? 
 
 A. I . Chrift in His beginning of Miracles, gave Hisbeft Wine at laft, which is ap- 
 plicable to us (byway ofallufion) who arc ftrayed, when at laft we return to 
 our Na.ive ^^aradificai Country. 
 
 2. This Queffion leads me not to (ay what Adam's food was to have been j for 
 that falls under the S2 Queltion j therefore reftraini' gmy felf to the prrfent en- 
 quiry, which is, whether hiseacinghadtTeaitheiaiiiewhKhihallbe? and where 
 
 it 
 
The 1 77 Theofophick. ^uejitoni Anfwered. Sj 
 
 it fliOuW have beet, (cctng he only neede ' nor the Vanity, and that thfs World 
 hath i\otmrg in it r»nt svhat is traniaory . To whicti i anIWcr. 
 
 3. Paradice ist^e fimilttude, manifeilation and revealed Imjgeof the incom- 
 prehenfible God , and is fuch a fimilitude as is in its infinite extent, variety, 
 purity and eternity incrmprchenlible 5 being,in all luch places and tor ever, more 
 or Icls vifible, wl^ ere God is more or lefs maniieft in his Grace and Love j for ic is - 
 God's opened Book to Angels and the Blf fled. 
 
 So thac it cannot be faid to have a Beginning, End or Limit of Extent. 
 
 4. In this blefled ftate or place was Adams whole Man, whofe Third Principle 
 as well as his Firft, fhone throughly and glorioufly in the Luf^re of the D vine Se- 
 cond Principle, yet did his Firft and Third remain really fuch, as they ftiaU alfo 
 continue to be in the Blefled after the Refurreition. 
 
 5". Adim was in the Garden of Eien, but was alfo in Paradice, or the Heavenly 
 State; nornecded he, nor Ihould he have taf^ed the fruit of the Third Principle; 
 for that was poifon to him. Thus mav be feen where his food lay j and that tho' 
 he were in the Garden of E^ew, he was of a higher Principle as far above it. 
 
 Q. JO. Whether did the four Elements alfo Rule in Adam in hit Innocemy, or but one 
 only in the equality of Ul^enefs of the ^ our Elements ? Did he alfo before be fell feel heat 
 and cold ? 
 
 A. r. .^^(im'sBody was not made of the four Elements ; if he had, they had 
 Ruled there 
 
 z. For firft, every Concrete is fubjedt to the Powers whence it. originateth, bat (i!) 
 the very Bcafts derive from a more noble Ruler {yi\^ the Aftral Spirit alfo. 
 
 ?. Bccaufe, contrary Properties in "rmciples muft produce conrrary (Qualities (i.) 
 in Bodies compounded of them, unlds their contraries accord in a harmonious 
 Cement j now the divided Elements remain ever in irreconcileable equal diftance. 
 
 4. Becaufe, tho Time is in Etcmity comprehenfibU and Eternity m Time in- 
 compreh.^nfiblv, yet a tranfitory Root may not found an Eternal Tree ; thus from 
 the rranfitory Elements omeVegetarives.^c. but fuch was not Adam's Bodyj 
 for it was caoable of Eternity, not m^afarable by Time. 
 
 f. For thele Reafons the four Elements were not Rulers in him, but one in the 
 likencfs of the ft^ur, but that one was holy , confifting of all Powers in the per- 
 fc(5lion of Temperature, whence were breathed the AjRral Worlds, and four Ele- 
 me us. 
 
 6. But the Elements divided according to the four Anguiflies of the Eternal 
 dark Abyfs or firft Principle ; one into raging ficrcene's of Cold, another in a 
 clogging Body,another into Evaporating ; and the other into fcorching confuming 
 Hear, which it ftill is, and over which and the Aftral World was Adam put, as over 
 the reft of the Lords Handy- work, far above the Extremities of the four Elements 
 and precipitant driving of the Scars. 
 
 Q; f I. Should any tbir^ have been able to l^iU or Vt^roy Adam ? 
 
 ■A. I. That which hath a Temporary Root, muft from the Neceffity of its own 
 Structure, fuffer Mutation, not that any Ens may properly be faid to be annihi- 
 lated ; but the Fab-ick muft fcparate, and the Farts be refurr.ed into their proper 
 iEthers, or firft Irrmciples. 
 
 1. But lb was not Adam ; therefore could not Pcrifti from the V.vm of his 
 own Foundation; yet leaving the Place and Order wherewith his G^^cious Cre- 
 ator had veftcd him, he transform'd hir^fclf from the precious Image he had into 
 
 fuch 
 
 (3.) 
 
S5 1^6 I'Jl Theofophicli Quefllons Anfwered, 
 
 fuch Deformity ; that for the Virgin to continue his Yoke- fellow longer, was 09 
 impolllble, as it is for a Livmp Man to put off his Body, and dwell in the Body of 
 a Dead Man. 
 
 3. This was Adumz being kill'd i who, as the Rebel Angels by imaging in them- 
 felves the Forms and Puifiance of the firft Principle, withdrew them from the 
 Mceknefsand Love of the fecond. So Adum by imaging in his Will the Vanity 
 of the Out birth or third Principle, the Powers of the firil became ieverally en- 
 raged , his fecond Holy Principle oblbured, and his glorious Body (otherwiie Etcr- 
 ral j became dark, grofs and beftial. 
 
 4. For the Magical Soul and evil Spirit imprefTed on it the Image it had it fclf 
 been infcded with. Thus the Immortal Man died, (that is) Sin tranfmuted him 
 into a degenerate, deformed, impure ftate. 
 
 <^ 5-2. JVhatJhould have been Adam'j Condition and EjUte upon Earth > If^hat/houli 
 be have donsy if he had. continued in Paradife ? 
 
 A. r. When Good Angels humble themfelves to become vifible to the outward 
 Eye, they come as Strangers, and when Evil ones intrude, they borrow where with 
 to hide their horrid Form j but Adam was by his third Principle, natural Proprie- 
 tor, and at Home. 
 
 2. Yet as the Lord Jefus faith, fpeakingof Children, Th-ir Angels always behold 
 the Face of my Father which U in Heaven j fo ac once they behold the Face of God, 
 and carefully Nurfe the Children committed to them. Thus alfo was Adam in 
 the Garden of Eden^ as a Prince and Natural Lord (by Donation) of the Creation, 
 and then alfo walking with God in Paradife or Heaven , and an Image of the Al- 
 mighty Three, beholding the Son of God, who is as the Delight, Heart or Face 
 of the Father. 
 
 3. As to what Adam's Food fliould have been 'tis anfwered, i. Negatively, Not 
 the Earthy Meat or Mortal Water, not that of the Elements, nor Stars or Aftral 
 Spirit ; for all thofe have their Periods and are Tranfitory. 
 
 4. But his Food was Bread and Water of Life , Paradifical Food , Immortal 
 Fruits j Angelical, Pure and Eternally Subftantial , wherein no Vanity could in- 
 linuate. 
 
 S- Will you fay what is that? I anfwer, the Divine Flefh and Blood of Chrift, 
 his heavenly Body,the one holy Element,the Quinteflence in the Eternal World. 
 
 6. Will you ask what is that ? I anfwer again, What is it that feeds the Soul in 
 the Sacrament of the Lord's Supper ? What is it transforms the flarving faUea 
 Man into an Angelical Divine Will,, enables him (till then a Stranger; to live the 
 Life of Chrift in love, Meeknefs, Refignacion, thankful Obedience, cheerful Suf- 
 fering : having one Spirit, one Will, one Life with Chrift ? Is not this the Old Wine 
 whereof whofo drinkcth, defireth not the New j for he faith the Old is better.' 
 
 7. This Flefn and Blood is Meat and Drink indeed : Oh my Soul, tafte and fee 
 how good the Lord is. 'Tis fo fweet, that this World's bitter Cup rellifhed with 
 this Tinyfture is Acceptable, and this World's fwceteft Produds to him that hath 
 
 ^ taftcd this, are unpleafant, and in comparifon of this is Vanity. 
 
 8. But more particularly, Adam'sEiZing muft have been fuitable to the feveral 
 Defircs he had, and thofe Defires are according to the feveral Spirits and Capaci- 
 ties,and thofe iipirits anfwer to, and are modcU'd by the feveral Pi incipleSjWhereof 
 he was founded; 
 
 9. Thofe Principles are Thfee, as to avoid tedioufncfs (which I ftudioufly (hun) 
 do refer my felf to the 3th Verfe of the Anfwer of the 4Tth Qucftion 5 where the 
 principles are explicated , and fomcthing in fallen Man may be produced to De- 
 moaftrate this great Truth. lo. It 
 
The 177 7heofophick,Quejiions Anfwered, 87 
 
 10. It is undeniable that in us Men are three Spirits. The Animal or Soulidi 
 Spirit, the Vital Spirit, and the Nutritive Spirit 5 thefe alfo are to be found (in a 
 very'.obfcure Figure jin the Beafts>but in Man they grow from three Eternal Roots j 
 The Animal Spirits live in the firft Principle, whence alfo (as a Figure) were 
 breathed the four Forms in the Aftral Spirit : The Vital Spirit is in the I'econd 
 Principle : The Nutritive Spirit in the third. 
 
 11. Adxms Soul did Eat of the Meek, Heavenly, Holy Flefli and Blood , or 
 Life and Love of the Almighty Son of God, or fccond Principle j it could not be 
 fc^ by Spirit , for it Self was Spirit. In this Divine Light and Mecknefs dwelt 
 ./ii<:»2's Vital Spirit as a twig on a Vinej and his Nutritive Spirit was fed by the 
 Holy part of the third Principle. 
 
 12. In this Principle of Holy Paradifical Excellency , flourifh all Eternal, pure 
 Fruits, whofe unexpreffibly Exquifite and Incomprehenfiblc Varieties, real Enti- 
 ties or Snbftances are no more but ftiadowed (and that darkly) under the Curfe by 
 this World's Excellencies. 
 
 15. Thofe Divine Produdions are the Quintcflcnce Eternally fixed in the Tem- 
 perature, confining of all the feven Properties of the Eternal Nature in Trium- v 
 phant Harmony, and thefe were the Fruits on which Aisim lliould, and BlcfTcd 
 Menfhall, live Eternally. 
 
 Qi, $3. Tf^hatwas the Earth with its Frufts befere the Curfe y when it was taWi 
 Paradife ? 
 
 A. What Paradife is, was (hewn in the Anfwer of the 42 Queftion. And the 
 Trees in Paradice are, will b e met with in the y 6 Queftion. And that This Worlds 
 fruits were not thofe of Paradice is plain in the Anfwer of the 4 Queftion. 
 
 1. The thing here enquired is, what the Earth and irs fruits were before the 
 Curfe 3 therefore that if the fruits of the Earth before the Curfe were call'd Pa- 
 radice, it was not properly, but figuratively, as rcprefenting Paradice, which it 
 did, tho'vcry imperfedlly in many parts. 
 
 2. For if we underftandby the fruits the Plants, it muft be acknowledged that ■ 
 feeing the Fall of the Angels fiirred up difoiders in the great Myftery which in- 
 troduced a Darknefs in the Deep j whereby the Properties being feparate firom 
 the Harmony, were unclean, and every Property willed to be creaturely. 
 
 Thence came out Evil Plants, whofe extremities {hewed them degenerated fran 
 the Temperature, alfo evil Beafl?, (^c. 
 
 3. ' Fis true, the fecond Principle fo influenced the whole Creation and blefTed 
 it, that the Evil part was fubjedcd under the Good ; the Evil was thus very good, 
 to flievv the various Powers of the incomprehenfible World, the Earth alfo, and 
 all its fruits, might then well be called gocd 5 becaufethe Divine part had the Do- 
 minion, and from it the whole was denominated. 
 
 4. For the GocciPowers were fo far exempted from the Evil, that they could 
 not be afftded or impaired by them, un'efs they firft laid off their own Good 
 Property voluntarily ; which Adam did, introducing not only Pollution intohim- 
 fclf and poftcrity, but Enmity into all the contrary Qualities in the Creatures j 
 who , tho' contrary in their Qualities and proper Conftitutions, were as harmless 
 each to other before, as the Wormwood is to the Liquorice Root, which extracting 
 the bitter Quality, leave tire other the 'more ca(ie attrafticn of the fweet nou- 
 rifliment, yet was the one as really bitter as the other was fvvee:. 
 
 f. Yet all tho'e contraries, tho' not in the perfcd Harmony and Temperature, 
 by the Divine Bkfling, were very good, and thus W4S every thing before the 
 Curie good. 
 
 M Q^U' 
 
$$ The 1 77 Thllofofhick, Quejiions Anfj^ered. 
 
 ' ^ c > ' 
 
 Q, 5'4. should the Prcpigdtlon psjfibly hxve been •without Man and Wife^ ftein^ in the 
 
 Refum^ionoftte deaitb:yP}all not be Man ncr iVifs, butli'ieibe AngcLs cf God is 
 ilsAven ? 
 
 A. I. That Propagation was to have been, is clear j becaufe all mankind was 
 not made at once : But that it was not to have been by Husband and Wife diilind, 
 as arc the Male and Female of other Creatures, appears i in that when the Man 
 was made, he wasexprefly laid to be Male and Female, after which the Creator 
 faid all was very good. 
 I. 2. 2. I. Then it followed that the Creation was blefled. 2. The Creatures iX- 
 
 3. 4. fiingui&ed by fundry names. 3. The fcituation of Eien, defcribed. 4. The Geo- 
 graphical ^ourfes of the four Rivers, afllgned, to which point of Heaven they 
 J-, inclined, f. The Countries of their Travels and Peregrination particularized. 
 ^. 6. The proper Treafures of F/'/ok, the firfl of them noted. 
 
 3. All which we may not think but the Holy Ghoft apparently to fignifie a 
 Myftery of intervening, thus all orderly recorded. The Jcwiih Rabbins can note 
 internyflTionof tim:by aa accent or little addition to an Hebreiv Letter, and a 
 prolongation by protra<5lion of the fpii its of their charaders 3 and an abrupt cut- 
 ting off by a fmalldailf, and fhallwe fee nothing by interpofing a Volume of iix 
 , branches between Jdum's Creation and that of Eve. 
 * Forty cr di- 4- So that much tim.e (why not * forty years ? vi"^. a year for a day, tho' he 
 vers years. was not in time, but in eternity j may be proportioned, m which was his proba- 
 tion, and in which all theie things are ftated pafling after the Creation of Adam, 
 the Mai? and Female Man, before the extrading and building of the Woman out 
 of, and diftind from him. 
 
 5". And tho' the time be not in plain words in Mofes, yet is fisnitied~year for 
 year bythe irraelKes forty years Trial in the Wildernefs, in which they Jiv'dlike 
 Adxni on Paradilical Manna ; and again like him, whofhould have been confirm- 
 ed, but milTcd by unftedfafbiefs 3 fo they who fliould have entred Canaarty kindled 
 Wrath ag^inft themfclvcs, by the Luft of the Midianitith Women. 
 
 But why It was that Man was only one, and not two, like other Beads, is 
 referred to the review of the Anfwer of the 43 QuefHon- 
 
 <^. $ $. f/ci» could it have been poffible that a Man and IVife jhould have continued 
 eternaUy ? fVould God change hU Creature Mmi^ feeing in the Life Eternal they Jhall 
 be lil^e the Angels ? JVas Adam alfo in the beginning created in the fame Angelical Form 
 6r Imaging, or in another y then be Jhall arife again and live for evtr} 
 
 A. I. The C^ueftion intends an Eternal Well-being or Bleflednefs, which muft"" 
 concern thofe who bear the Divine Image. 
 
 What That is, and how born in them, is explained in the 41ft Anfwer, alfo in 
 the 45th and 4^th , and that in the Form gotten by Man's Difobedience he could 
 not continue wichout fuffering and corruption, is cleared in the 47th Anfwer 3 fo 
 that the preceding Anfwers being heedfully digefted, will make repetitions need- 
 lefs 3 for they are with great care to b; avoided, if real advantage be defigned, 
 little therefore remains to be anfwered. 
 ^ohn^.i^. z- Let It be confidered that the Lord faith. No manhath afcendedinto Heav'.n,bu$ 
 he thit came dorm from Heaven, the Son of Man which is in Heaven j the Son of Man, 
 pr Heavenly Man, or Divine Humanity. 
 
 3. The Divme Virgin was ever in Heaven, and cannot come from Heaven fo 
 far as to quit that Tenure- But when Man had exchanged that Love for the Luft 
 
 of 
 
Tih 177 Iheofophick^Qtieftioni Anfn^ered, S^ 
 
 of a Woman, it was the Almighty Son of God, and Son of the Virgin, reftoied 
 the Virgin or Heavenly Man to Fallen Man. 
 
 4. The Rcftoring of this Virginity is the Forming of Chrifl: 5 and as it grows,the 
 Man comes to be a Man in him ; thus puts he on Chrift and the divided Tinfturcs 
 of Man and Woman (gotten as to the dividing of them by the inadivity of him 
 who had the Virgin Energy) put on him, that divifionmuft ccafe and terminate, 
 and the diftind Properties unite in the Heavenly Man. 
 
 5. And thus it may be faid. There is neither Male nor Female, but Chrifl: is all 
 
 in all j for neither Male nor Female is or can be fuch i for the Virgin Energy com- Gil. 3 . 1 3. 
 prehendeth both. 
 
 6. And Chrift alone hath afcended into Heaven. As wken men fpeak of a Tree, 
 they mean every twig and fprout j fo Chrifl: confifteth of every ingrafted Branch, 
 and the flouriftiing of them is the flourifliing of the Tree. 
 
 7- Thus the Lord faith j Tht wot^s that I do, fh-iUye do^ani more dlfo ; for as the 
 fruit Giews it fclf by the Branches> tho' their Vertue derive from the Tree or Vine, 
 fo is it here. 
 
 Q. ff?. What were the Trees inParadice which were amable or pkaftnt to behold j 
 sndgwdto be etten off 
 
 A. r. Tho' no Language of the Fallen Man can tell us men intelligibly what 
 
 they are \ yet I (hall branch my Anfwer into four parts, r. To fay what they arc r- 
 
 not, 2. What they refemble. 3. Whereunto they ferve. 4. Whence they proceed. 2.5.4, 
 
 2. What they are not. i. They are not Figures, for the produ<flion of the (i,) 
 Aftral and Elementary Worlds and Powers, do figure, or are figures of them. j. 
 
 2. They are not only Spirit, but are Subftance ; for the Trees and l'rodu*5lions of 2. 
 
 the Out- birth, tho' they are Accidents, yet have an Aftral and Elementary j. 
 Vertue or Spirit 3. They are not fub)e<5l to varity, but adminifter Eternal Food, 
 
 notplearant to view only, butofhigheft ufe. ^ . 
 
 3. What they are like. i. They are like the almoft Infinite variety of Tree?, C2j 
 Plants, Flowers, produftiofls m the Out- birth 3 for the outward World is the !• 
 Image of the holy World. 2. They are like and agreeable to all the defires of 2. 
 the moft pure Spirits and Angels, a glimpfe whereof is in our moft enlarged cu- 
 riofitiesj for they arc madefuitable to them to whom God gives them; to them 
 
 they are tangible andcompleatly adequate to the Holy Men and Angels, as the 
 Mothers Nutriment is to the fucking Child. 3 . They are like the Holy Trinity, as j- 
 at large might be fiiewed. 
 
 4- Whereunto do they ferve. r. To be the Material Word of God j this is (jj 
 that every word that prcceedeth cut of the mouth of God by which Man lives, i. 
 alluled to by our Lord, when he faith, And iu>t hi bread alone; for by This the un- 
 fcarchable Abyfs of Gael's Gocdnefs is to the blefled partakers of it in a fort com- 
 prehenfible. 2. To be the Eternal Food of the Men made perfeft, -and of the 
 Angels, who hereby eat the Paradifical Vertue in the mouth wanting no Beftial 2. 
 Stomach nor Gurs. 5 . To (hew the Creatures tho* mcft glorious, to be but Crea- S* 
 tures, not Almaghty, but to have dependence on the Womb of Infinite, I^com- 
 prehenfible Bounty ; hinted by thefe words, Of all :he Trees, &c. thou maifi freelj 
 eat. And in the Canticles ; Eat, Friends, yea. drinli abundantly, 8cc. for the Foun- ^/'^'- ^°4 ^' 
 tain is an Ocean. The Trees of the Lord are full of fruit. 
 
 5. Whence are they, and wherein ftand they. r. From and in the Properties (4.) I. 
 of the feven Fountain Spi I irs, according totlie holy Imprefltcn or fecond Prin- 2. 
 ciple. 2. From and in the Ten Forms of Fire, ( -yif) Love- fire j both the Exod. if. 27. 
 former and This are figured by the feven times Ten Palm Trees. 5. From and rj. • 
 
 M 2 in ' 
 
po The 177 theofoph'ick^Queflions Anfwered. 
 
 in the Divine, Living, Almighty fpeaking Word or fweet Power- world, or Divine 
 thifd Principle. 
 
 6. Thus if Man contemplate what thcfe Trees are exempted from , what they 
 refemble, what they fcrve ro, and whence they derive, or where they fland : He 
 may find them to be the fame with Adums Body , which was pure , and to have 
 exiftcd in Ecernity, as are the new Bodies of thofe who arc rifen and sfccnded 
 with Chrift. 
 
 Q. 57. WhatrcmtheTreeof Lije^ andalfotbe Tree cfl^r.orvkdgeofQoodandEvil, 
 each in its Power, Ejfenceand Property ? 
 
 j4. I. We read of Cherubims ( with a Sword turning every way ) placed to 
 keep the Way of the Tree of Life: who then can defcribeir, that hath not firft 
 pafTed the Sword of the Cherub? And if all Mortality be as Fuel to that flaming 
 Sword, who in the Body (by Human Wiidom>) can (without danger of being burnt) 
 approach the Way to that Tree ? 
 
 2. The Tree of Life is faid to ftand in the midft of the Garden , and alfo the 
 Tree of Good and Evil. The Tree of Life is alio faid to be in the midO: of the Street 
 of the New Jerufalem, and on either fide of the pure River there, bearing twelve. 
 Fruits, one every Month. 
 
 3 . How can it be more clearly (hewn ? For the Tree of Life ftands in the midft 
 between two Kingdoms , two Worlds, or two Principles , vi^. Between the Fa- 
 thers, orfirft, fierce, wrathful, mighty Principle, and the outward or tbjird Prin- 
 ciple. , . ■ •. 
 
 4. The firft as its Root, the other as its Shadow and Figure, dimly reprefenting 
 both the Root and Tree ; though more obfcurely the latter, fincethe Curfe. 
 
 J-. And the Holy Power of God which penetrated the outermoft,and fwallowed 
 it up (as Light doth Daiknefsj This Holy World is the Tree of Life it felf, which 
 in its Original fhould have been unknown to AdAMy even as the Tree of Good and 
 Evil, (hould have been unknown to him. 
 
 6. He fhould have kept a Child- like refigned Mind which is attained , after the 
 corrupt Man (confifting of the fierccnefs of the firft, and vanity of the third Prin- 
 ciple) is cut off, by the fharpnefs of that Sword, or become Fuel to the flame of 
 it. Then the New Manentreth irreuftibly by that Guard, and Eateth freely and 
 for ever of the Tree of Life : till then, his Food is of , the Tree of Good and Evil j 
 and what that Tree is follows. 
 
 7- The Tree of Good and Evil was the only Tree of that fort that grew in Eden. 
 Tnis Tree was Good, as partaking of the Verrueof thefccond Principle, though 
 it felf grew in the third, and it was Evil as partaking of the dark ImprefTion of the 
 firft Principle, whereby is Poifon,as the Gad is the Exciter of Life in living Crea- 
 tures, and fo that Death and Corruption is in this V/orlds Fruits. 
 
 S Therefore was it forbidden ^d^m, as being a Produftion of the Stars and 
 Elements over which he was to Rule j for though Adam was in the third Princi- 
 ple, he was abnve it 5 as Ecernity is ia yet above tinae. God willed Adam to have 
 remained in the Happy State ; therefore commanded his not touching that which 
 would be Contagious and Mortal, as it proved to be by opening in him the Evil 
 of the divided Properties. 
 
 p. It was in I'-e nvoH of the Garden, (that is) in the midft between the firil 
 Ptnd third Principles, partaking of both, as doth alfo the Tree of Life i but this of 
 Good and Evil hath not the vertue, but fliadow of thefccond Prinaple. 
 
 0,58 
 
'the 177 Theofophick^ Queflions Anftvered. 91 
 
 C^ J 8. Wherefore did God Create this Tree , feeing he hnerv well that Man would 
 efendj or lay hold on them, and hurt kimfelf thereij ? 
 
 y/. I. The confidering Gods foreknowledge (unto whom nothing can be 
 cafual bat all Events , which Time divides into pafl, prcfent and future , arc one 
 inftant ail) fliould make it feem , that God's infinite Goodnefs would have in- 
 clined his Omnipotence, to forbear the Creating the Tree of Good and Evil , or 
 have reilrained it that exquifite Garden, that it might at lead have been no tempt- 
 ing bait to Adam or Evt's Curiofities •. Had not the Creator willed fuch dire EfFeds, 
 as that it fliould be the Eternal i'erdition of fo great a part of Adams OfFspring ; 
 ftich Reafonings Human frailty calls Wifdom. 
 
 1. But Predeftination and Reprobation may not be here difculled, becaufe it 
 falls under the fcventicth Queftion j (whoever (halllive to anfwcr it) wherefore ic 
 would b: here Digreffive- 
 
 3. The Anfwerof this muflbc rcftrained to the Caufe of God's creating that 
 Tree of Good and Evil, whereby the Tranfgreflion w as occaiioned. 
 
 In Anfwcr whereuntoit muft be underftood, that when the Almighty willed to 
 become Creaturely, or to behold Himftlf in Images of Himfelf, He moved the 
 fiat in every of the three Principles, (yi^') according to the firft and fecond in the 
 Triumph of all the feven Properties, in the Eternal Nature or Temperature , the 
 Holy Heavenly Thrones, Powers, Dominions, Princes and Hofts of Angels. 
 
 4. Alio according to the Out-birth or third Principle out of the great Myflery- 
 with the feven Properties but much lefs fublime, was produced the Aliral World 
 in fo beautiful order, yet with fuch advcrfe qualities, as they were for their excel- 
 lency adored , by lome Ancients as Deities, and deemed for their Contrarieties 
 Immortal Gods at Civil Wars. 
 
 f. Who yet being but an Image of the third Principle, muft by the Wreftling- 
 wheel of Nature, be refolved into their JE&cv, not being allied to any Soul which 
 can invefl it, or it felf in a Root of the Eternal Band, as Adam's Body was. 
 
 6. Next out of the Aflral for Matter by the infinuation of the Aftral Spirit were 
 the four Elements produced, and with them and the Aftral Spirit the Tranfitory 
 Creatures, and as an .other Out- birth the Mineral and Vegetative Common- 
 wealths- ' *_ ■ 
 
 7. Laflly, According to the three Principles, with the feven Properties in due 
 Temper and Harmony ; with a Soul out of the Potence of the firfl:, a Spirit out 
 of the Holinefs and Glory of the fecond, and out of the out- flowing vertue of 
 the third Principle, was Man made a complete Image of the total God 3 in his 
 firil and fc:ond he was an Angel, in his third lower, yet Lord of chat Principle ; 
 alfo his glorious Body had this excellency above the outward Sun , that it was 
 United to an Ecernal Soul, and fo exempt from fuffering any Recefs, but capable 
 of Eternal Splendor. 
 
 8. From what hath been faid, it is Evident, That the fame caufe why the Air 
 m'ghty Imaged Himfclf in the fii ft and lecord Prmciples, moved Himfelf in the 
 third alio ; part of which was the Trees of Good and Evil , as our outward Eyes 
 witnefs to us. And the like Mot<ve which induced Lucifer to Image in his Will 
 the potence and ftrengthof the firft Principle which was his Root, and whereof 
 (by the Grace and Glory cf the fecondj He was Lord in His glorious Bodv 5 the 
 like Mirive induced AJa-nzo Imprinr in his ^ylll, thcLuft after the frudifying 
 Vertue of tae third Frinciile j whereof by right of Creation he is part, and by 
 Donation hath right of Soveraignty over it. 
 
 9- And it there yctrcfll fo eminent a Vigor in the Rdiqu«s of Man, as. appears 
 
 in , 
 
pi*- The ijy TheofophicJ^ Onejiions Anfvpered, 
 
 in Women with Child, and common Sympathies and Antipathies, what was out 
 of Aixms reach, efpecially in the thiid Principle, over which he was Lord, being 
 himfelf fubjed to none but God ? Could not his Magical Defire railc that unhappy 
 Plant which he ftiould net have done nor known? Then came the fevcre Inhibi- 
 tion, That of the Tree of Good and Evil thou Kayeji not Eit j jor in the day thou Eite^ 
 thereof, thou fjult furely Pie. 
 
 10 God created Man compleat, which he could not have been (efpecjally as 
 His Divine Image) without the freedom of his own Faculties , which the very 
 Brutes have; but left in that one Tree he fnould harm himfelf unwarily, or by ill 
 exercife of his freedom, the dangerous Tree is named , its Situation dcfcribed ; 
 he is warned , he is threaten d on pain of immediate Death. What can be 
 more ? 
 
 ir. If Hs Will had been chain'd, it had been to take it away, or as to fpeak a 
 Contradidion, What had that been but to Uncrcate Him ? What had that been 
 but to inflift the utmoft feverity on Him who was never yet a Sinner ? 
 
 11. What could confine Adams Magical Will to call up fuch a Tree ; for Mofet 
 dividing the Sea, 7'!/^"^^'s flopping the Sun, EZ/iA's calling down Fire, his, and 
 Elijhaa dividing Jordan, were but Fragments of Adam's perfed Piece. 
 
 Qi^SP- ff^ did Ged forbid Man thefe Trees, What rcK the Caufe thereof? 
 
 A. In the 57th Anfwer appears what this Tree is , and why faid to be in the 
 midft of the Garden. In the y 3d, is (hewn what this Worlds Fruits were when at 
 bell. And in the lafl; preceding Anfwer , what introduced it into tl-rc midft of 
 >^i^m's Garden, aud where that 155 to which fcverally , to avoid Repetitions, \s 
 this refcrr'd. 
 
 I. Which well pondered , little may fuffice for Anfwer of this: For though 
 Adam was God's total Image, by having the third Principle on him j yet he was 
 not in it, nor of ir, but Lord of it, and it. as it were hung, to him. A« the Lord 
 Jefus Chrift was in the outward World, but not of it, but of and in Heaven : So 
 was Adim in the Garden of Eden, but not of it, but of, and inParadife, 
 
 i. Again, /4i<iwi's Body was no otherwifc one with the Aftral Spirit than as al- 
 lied, or as Brother to it (proceeding from the fame Holy Eiement) yet was to 
 out- live it even for ever ; bccaufe his Body was conjund with an Eternal Soul, 
 and Divine Spirit 5 whereas the Aftral Spirit hath its Age,and recefs into its i^Lther. 
 
 3. But the Tree of Good and Evil was Corruptible, having it's Root in the 
 Elementary World, influenced only the Aflral, in which the feparated Properties 
 werefo awakened, as itconfifted of Heterogeneous Good and Evil Parts : Even 
 . thofe of the Dark World radically imprefled. 
 
 4- So that it was Death and Poifon to the Paradifical Heavenly Man ; for it 
 generated Putrefaftion, and a filthy Draught and Beftiality j wherefore the Gra- 
 cious Creator did fo fevcrely or exprcfly and ftriftly forwarn and forbid Man 
 that Tree. 
 
 Q. 60. fVherefore Jhould Man rule over all the living Creatures cr Bejffs of the Earth ? 
 How, ar,d to what End could that have been ? 
 
 A. N;gatively it is anfwered. That Adam while he flood, had no need ; neither. 
 
 I. Of their Milk or Carcafles for Food, or Skins cr Fleeces for Cloaths ; becaufc 
 Corruptii.riiconrr^uteth nothing to Incorruption and an Incorruptible Body: as 
 Heavep wants not Earths 
 
 a. Nor their Strength for Labour or Culture^ for the Produiftions needed by him 
 
 were 
 
the I J J Theofophick^Queflms Anfwered. f^ 
 
 were Pure and Heavenly. The Effcdt of the Curfc it was that it was faid, in the 
 front of thy face thoujhalt at thy breitd. 
 
 3. Nor their Courage or Velocity for offaice or fpeed ; for no Oppofition 
 needed no Counter- force, and no Extremity needed no Speed. 
 
 4. Nor their aflimilating or Antipathetick Powers for Medicine ; bccaufe no 
 Sicknefs needs no Phyfick ; no penetration of Bodies, nor impairing of Parts ; no 
 need of aHimilating or reftorative Applications. 
 
 (1) 5. They wanted not him-'i. To be Jufticeof the general Peacf : for the' thev 
 were of advcrfe qualities, yet innoxious, till uftiered in by the Curie (as the cffe(fi 
 erf" Sin) irritated and arm'd them againft Man , and againft each other. Their 
 innocence was their defence, their Contrarieties were no more ofFenfive to each 
 other than contrary Colours are, or Flowers of different Kinds. 
 
 t. 6. They wanted not him to raife them a , fubliftence ; for their Creator had 
 provided fo for them, as they fhould be no burthen to him, nor his Divine Off- 
 Ipring ; he cares for the Ravens- , 
 
 A. 7. Pofitively to fliew how , and to what end his Rule (hould have been ? (2.) 
 It's anfwered. Mam and his Heavenly Offspring fhould have ufed all the Crea- 
 tures as Letters ftanding in feveral Volumes, Se<flions , Sentences and Words in 
 the Book of the Creation 5 declaring what the Creator is, what He willcth , and 
 whatHedoch. 
 
 8. And though the Creatures are Dumb, asareCharaftersof Letters^ yet the 
 Divine Powers of the Spiritual Worlds are fpoken in and by the Creatures more 
 cxprcfly than are our Minds fignified by Writings , or our Paffions by articular 
 Sounds : And hath Art fram'd Accents , Afpirations , Liquids, ^c. Much more 
 hath the Infinite Powers fpoken themfelves, and the Holy Names of God in the 
 feveral Pieces of the Creatures, (hewing the Principles, Properties and Figures of 
 the Eternal Worlds- 
 
 9- And as Adamt holy Oflfeprirfg had blefledly Multiplied, and Paradife glo- 
 rioufly open'd it felf 3 fo the Creatures had (in their low Sphere) born a part in 
 that Triumphant Theatre j nor had they been fubjeft to Vanity, Pain , Impo- 
 tence and Mifery, by Want, Wcaknefs or Drudgery j for that the Curfc fubje(fled 
 them to. 
 
 10. But during their refpeftive times , had fweetly delighted themfclves and 
 Man in Ecchoing, and in their meafure afllfting, the High Praifes of the Infinite 
 Gracious Lord, and when their Parts werea^ed, have gone off the Stage with 
 Swan-like farewels, into their firft Principles and i5.thers. 
 
 I r. Aixm gave them Names accoiding to their Roots and Defigns , wherein 
 they (hall be in their Idea's before the new Bleffcd Men fucceflively produced, and 
 as it were perpetuated by the wreftling of the Properties ; for neither in this 
 fence fiiall Man's Difobedience fruftrate the purpofe of God, or give Period to the 
 Glory of his Creation Workj for the Spiritual Worlds will obtain their Defircs of 
 imaging themfelves for ever. 
 
 As faith our Apoftle , Becaufe the Creature it felf fhall be dehvered from the 
 Bondage of Corruption into the Glorious liberty of the Children of God. 
 
 12. Nor are the Creatures ufclefs, butfcrve our God's Defigns. And 'tis ob- 
 fervable even Sathan ufeth (if he may) the moft accute Wits,' while God by Men 
 of low Parts doth confound the V/ife 5 for fo, though Sathan uTed the Serpents apt 
 Wifdomin his cheating Impofture, God honoured the Afs, the fillieft of Creatures 
 to divulge fuch Truth as was neceffary for a Prophet's Inftrudion and Rcpre- 
 henfion. 
 
 Whence we may obferve, if under their Vanity they are of fuch excellent ufes, 
 what would they have been, had they retained their Primitive Excellencies ? 
 
.^"4 ~^he 177 theofo^hkh^Quefiions Anfwered, 
 
 Q. 61, Why did. God. fay^ it U not good for Man to he alone ^ vbereas yet in the Begin- 
 Tiing he loolit upon all hU IVerlis and fnid. They are very Good ; yet of Mitn only he faithj 
 'Tk not good that this Man jhould he alone ; fVhy to 06 it not good} 
 
 A. In the 43 Anfwer, it is fliewn why God created but one Man at firft, and 
 not Man and Woman together, and in the 4fth Anfwer, what Form and Fdfhion 
 he was when hs was neither Husband nor Wife, but both. In the 46'th appears 
 Adam, had not at firft Man- like Members, Guts, <(sj'c. In the 47th, That had fuch 
 been, he could not have ftood in Eternity ; whereof it cannot be denied he was by 
 Creation capable. 
 
 1. Allwhichduly weighed, evidence why it was faid at firft allwasvery good j 
 for then was Man a compleat Image of Cod in all the three Principles, illultrated 
 by the fccond,('x'/!{;. jhis Soul in the Eternal Band, his Spirit in the Divine Holy Tri- 
 umphant World, his Body out of the Holy Element, having both Tindures of Fire 
 and Light enriched and fortified by all the feven Properties. Having further the 
 Authority over the Creation like a God, the Intelleft of an Angel, and Innoccncy 
 of a Dove. 
 
 2. And whereas afterward it is faid. It is not good for Man to be alone j it was 
 not from any defeft in the Creator's Work, for that (as above appears) was per- 
 itd. to a high degree j but the Creature had ceafed his Progrefs, as no other Crea- 
 ture had 5 for of none of them was it faid as of Man,though not a few of them were 
 ordain'd, and ftill do propagate themfclves otherwife than by diftind Male and 
 Female, as well in the Senlitiveas in the Vegetative and Mineral Republick. See 
 the 54 Anfwer, v. i. and 43 Anfwer, v. 3, 4. 
 
 3. And the being not good, may be noted from the Confequence of dividing 
 the Tin^flures, that itfucceeded as to an Army broken , or a BefiegedCity, one 
 part Failing with the Enemy, without Privity of the other 5 concerning which,the 
 above quoted Anfwers fpcak much. 
 
 4. Yet fo propitious was Infinite Goodnefs and Wifdom at this Stand and Ebb 
 of his Creature,as to provide fo fuitable an Expedient jnot only that might prevent 
 a worfe ftate, but which might alfo bring forth an Incomprehenfible glorious 
 Mafter- piece and Miracle of aftonifhing Love and Condefcention, the Lord Jefus 
 Chrift ; of, and for whom are all things. 
 
 J. Thus is it manifeft, how at firft it was very Good ; after that, how it was 
 faid it was not Good : which may lead them that lift, to penetrate that when the 
 End iliall find the Beginning , how the undivided Tindures making the Virgin 
 ilate fball be again and for ever very good , as faith the Lord himfelf fpsaking of 
 the Children of theRefurredion, that they neither Marry, eir'c. but are (in that 
 refped) as the Angels of God. 
 
 6. Which ftate is amply fignified, that it fliould have been, by the Lord's re- 
 commending it to all, to whom Power for iz ftiould beeiven ; alfo, in that i't was 
 a Way traced out by his own Example, purfucd by our Apoftle and others, and 
 Prophefied in the Revelations. 
 
 0^ 62. Why caufedGod, ordidfufer a deip Sleep to fall upon Adzm when he built a 
 Wife out of his Rib ? What doth it mean ? 
 
 A. I. Sleepis a Pcrqutfite or Appendix to Time, a Foreigner to Eternity, the 
 refult cf a Ccnfiift or Strife, where into the var.quillicd rctireth, as doth the Matrix 
 or w arry Element, when it is over-powred by the Fiery or Aftral. 
 
 2. And though Adam had not aftually tafted the Fruit afterward forbidden, yet 
 
 had 
 
*lhe 1 77 theofophick, Queflms Anfwered. ^ j 
 
 had his Imagination penetrated into , and his defire drawn forth the Tree on 
 which followed the Severe or earned Inhibition. Then he (as one overcome) 
 flept or fwouned> which the Divine Life in the Refurreftion knoweth not. 
 
 ? He flepc to the Angelical World, and awakened to the outward j for Sleep is 
 a refpite, or an arreft of the exercife of the Divine and Rational Faculties : alfo, 
 as Death is to the Elementary outward Life. 
 
 4. Not that it was impofed by Power without him from foreign Will and Nc-^ 
 ceflicy, but was a neccflary Supplement with reference to Ainm himfelf j which is 
 the thing meant and taught us by this deep Sleep which God is faid to have caufed 
 to fall on him. 
 
 Q. 6 1. How yif its the Wife orWomaitmade out of Adam ? Whdt doth the Rib [talien} 
 out of hii Side fignifiSy of which God made the Wife, m Mo^cs writeth ? 
 
 A. I. Mofes faith , God took one of Adams Ribs out of his Side and thereof 
 made a Woman. Will any underftand the Text fo grofly as that his Bones were 
 then as ours are, dry, dead, rocky, obnoxious to the penetration of Fire, di/To- 
 lution of Time, ts'c Such a Thought is rather applicable to Beftiality than the 
 Eternity. 
 
 2. We are therefore to know the Rib whereof the Woman was made, fignified 
 part of Adxm\ Strength ; for fuch were the Bones he then had, and not fuch dead 
 petrified, weighty Subftances as ours ; no more than his Flel"h, which was created 
 for Eternity was like our Beft-al Fleflh, at the Root of which is a Worm. 
 
 3. And becaufe Adam's Bone or Strength was a Compofition of all his Eflencey, 
 Principles and Properties i therefore it is r-ghtly faid, a Rib, or Bone and Subftince : 
 nor is it any new Phrafe to put one part for the whole, the Saiprure abounding 
 in all parts of it with that manner of fpe^kitig. 
 
 4. Alio that it is faid to be taken out o\' Adam's Side, may fignifie the procedure 
 to be from the Noble and Central Part, and into the Side literally did enter Longi- 
 nm Spear, when the Lord of Glory was Crucified. 
 
 f. Eve was that Child which Adam Ihould have glorioufly produced , which 
 had he done Di finely, Powerfully, Actively, Magically (according to the excel- 
 lency of his Creation-right) it might have been ca! I'd his doing it awake 3 ther» 
 alfo had that Child been as compleat as himfelf: but being brought forth by an 
 aflifting Power, and (as to him) paifively and unknowingly may we be cali'd his 
 Sleep 5 therefore lefs vigorous and perfeft than his own Strudare. Thus the 
 fecond Temple which was railed in an Eclipfe of Times, could not reach the ex- 
 cellent Fabrick of the firft Temple. 
 
 6. Yet, forafmuch as Eve was brought forth (though in fome wcaknefs yet) 
 with no offence to the Modefty and Virginity of the Divine Sofhia of God's Wi(^ 
 dom ; therefore was fhe Holy, though by the rcafon of her fccblcnefs , very near 
 to a precipice of Danger. 
 
 Q. ^4. Did Eve Alfo receive a. Soul and Spirit from AdamV Soul and Spirit, or A n. i» 
 (fringe oney peculiarly or feveraUy given of God} 
 
 A. I. Had nothing been taken from Adam (whereof to mate Eve J but a RiS 
 and that had been fuch a Bone only as curs is come to be, Eve's Production had 
 not been from all AdarnsY^kncts ; but fuch Ihe was, only Man hath moftefpc- 
 cially the Fires Tinfture,and Woman moft cfpecially the Lights Tiniflurc. The Man 
 more of the firft, or Souls Piinciple, the Woman more of the (econd or Spirits 
 Principle. 
 
 N «• Thus 
 
$6 the ij'^ theofophicliQueftions Anfvpered, 
 
 I' This Evf cannot be faid to have a Soul and Spirit new and peculiarly front 
 God 5 but to partake with Adam of the fame Soul and Spirit, as may be proved 
 as follows. 
 
 •gumertt i. 3. To deny Eve part of v^i-cw's Soul and Spirit, becaufe for her ?tru<5lure the 
 . Tfxt only mentinns a Rib.would with like force argue that {he was not of liis fleih. 
 
 •g, 2. 4- If Eve were n'.< of one Soul and Spirit with Aium, their Pofterity nriuft either 
 
 (every of them) have rew created Souls, andfobe ur.conccrned w ich their firft 
 Parents TranlgrcflTion, or uninclined to their immediate Parents Gocd or Evil 
 habits; The former of which, oppofeth Religion i the latter, Sence and EKpe- 
 rieno- : Or clfe th? Chi.Jrcamuft have each two Souls and two Spirits, one from 
 . each -jf their ^'arcNt?, which were a Solecifm, and morally a Contradiftion by 
 making tw.> F:"rri ics. 
 
 ^£- 3« 5. If t!:e W i. •-. h^d another Soul and Spirit, then that with Adam it muft be 
 
 out of other Frin t^les, but other Principles whence Soul and ''pint can be, there 
 are none j for it were asabfurdto make new Eternal Prmciyles, as to nr;ake new 
 Gods. 
 
 rg. 4. 6. If the 5oul and Spirit of Eve had not been one with, and part of that of 
 
 Adam's, then the Lord Jelus, who took a Soul from the Virgin Mdry, had not 
 taken Man's (or the Male) Scul, and lb Men w'ere not redeemed, which iscontra^ 
 diftory to Law and Gol'pel, Faith and Reafon. 
 
 Q: 6$. Here was the dividing of Adam into the Wife or JVoman effe^ed ? 
 
 A I. Had the parting been natural, genuine and according to the blefled Para- 
 difical ftate, it had been as voluntary and delightful as is the Sun's diffufingits 
 Radiance, or the Olive tree and Vine putting forth their Fruit. 
 
 2. But the Text calls it [cafting him into a deep fleepl fo as the Phrafe may be 
 compared to the manm r of Chirurgeons , about to make fome deep Incifions 
 which the fubjeft of their Skill would not without great Impatience, if awake, 
 permit. 
 
 3. And whereas Mofes faith, [took out one of his Ribs^ fignificth a violence 
 and force, not only as before without the Privity 5 alfo not only without the 
 confent and concurrence of Adam, butimp]>e:h fome unwillingnefs in him, and 
 may be compared to the cutting the outer aiid inner Bark of thofe Trees a little 
 above ground, whence ifTueth the Rofin and thole alfo yielding Frankincenfe, or 
 drawing the Blood of a fruitlcfs Vine for fome fmgular ufe. 
 
 4. And the Phrafe of [clofing up the fleih again] fignifieth, there to have been 
 a rending, wounding, or laceration of ^iiw, all againft the Nature of a Blcfled 
 Eternity J which may be likened to Gardeners rending theRoo-sof Flowers, or 
 cleaving withahardWedgeor Pin the Roots ot crouzy Fruit-trees. 
 
 f . So that from the whole, 'tis apparent, that, whereas Aiim was created per- 
 fectly with both Tinftures of Fire and Light, Mafculine and Feminine in Virgin 
 Modefiy, Purity and Chaftity j which appears in the 45th Anfwer, that he was to 
 have propagated a Progeny and Virgin holy Race out of himfelf, is proved in the 
 y4th Anfwer. 
 
 6. That he did not fo is apparent j That therefore the Woman was feparated 
 from him by a Holy Violence, is evident by the above Difcourfe ; and that the 
 tiat took not only part of one part of him, is proved by the laft precedent An- 
 fwer, but part of every part ; and it is vifible, that though the Woman is the 
 weaker part (which iliould ftrongly incline Man compafTionately to bear with her, 
 afFedionately to aflift her, earneftly to Pray with and for her, fhe being and bear- 
 ing the weaker part of his EiTences) yet hath flie every of the four firil Forms of 
 
 the 
 
The I'J'J theofophickQueJiion} Anfwered, ^7 
 
 the Eternal Nature alTo, everv of the Principles and every of theFacuItics,Powers, 
 Paffionj, ^(T. were all as truly imparted to her from Aixm^ as was the Spirit of 
 Mofes to the Seventy Elders, or the Spirit ofEliah to Elijhi , but the manner how 
 it was done was much otherwife } being unknowingly, as to him, violently, and 
 with notable penetration. 
 
 Q. 66, If'hy did Adam pftfintfy tdia bit £ve tt klm, dnd fiid Jhi Wit hk fiejh i Hm 
 could he l^novt her ? 
 
 A t. If a rent or cut divide the flefh of a living Creature, both parti eameit'' 
 ly will CO atcratfb each the other, and femenc ] with like Reafon did Mdm take hif 
 Eve ; for whi'e he was whole, and married to the Divine Virgin of Madefty, the 
 WifdomofGod, he remained as the Sun in a Cloud, not doing what he was en- 
 abled unto, 
 
 I. But changing Love foi* Luft, his heavenly, dear, modc't Love, Delight, Joy,' 
 and fixed Satisfaftion, hath now a great aloy of A^lral Precipitancy, Fancy, Im- 
 naodefty, and deceivable fceming Satisfatlion ; for the Tin(5lures, when thus di- 
 vided into two diftinft perfons (the' as yet not throughly infeded, but having 
 on!y the above aloy ) expcded to find each in the other the Virgin of Purity and 
 Modefty, and from that miftakc the Magical Ardency, introducing and belonging 
 to the deformnl Beftial Image arofe and iijfinuated it ielf. 
 
 :?. So when he but faw her, he faith, Sh; is,8cz. and ftraightway without inter- 
 poiing reflexion on his former State (for any thing appears) he took her, where 
 was then his Purity and Virgin Modefty, accompanying the Heavenly Man. This 
 dedenlion was fo great, that the fecond AiAm was conceived without the Mafcu- 
 hne concurrence, bringing again the Purity and Modefty of the Heavenly Vu^gin, 
 the firft Image which Adam had caufed to difappear. 
 
 4. The Man acknowledged her to be his fleili and bone, and took her, and they 
 were HusSand and Wife ; and Pofterity are told their duty, that the Man leaving 
 Father and Mother, muft cleave to his Wife, and they be one fleih. 
 
 5- And the Birth of Cain following in the next verfe after their expulflon the 
 Garden, yet the Conception muft precede, with due gradation of interpofing 
 Time. 
 
 6. But that the knowing Eve and her Conception are fpoken of after the ex- 
 pulfion, may have this Myftery ; as being fo unfuitable to the Para:1ifical Stat^ 
 as not fit to be recorded till af.er their being driven out of the very Garden. 
 
 7' And why might not by the Conception the Woman be the eal;er fwayed 
 to a libidinous rafting the forbidden fruit? 
 
 5. In fad commemoration whereof the Tyranny of Wcmens Lufting fomuch 
 inconvenier.ceth them, as not feldom to frufh-are the Conception, other times to 
 deftroythe formed fruit, other times to imprefs forreign marks on them, and 
 fometimes the Magical Luft is fo rampant and voracious, as like a Storm it blows 
 down the Ab -srtive Fruit, Tree, and all. 
 
 9. And for Adatns knowing what and when:e (he was, the caufe is plain, he 
 knew his God, and by That knowledge knew himfelf, in the fame Light difcemed 
 her ', for his Intelleft was very radiant, it muft be more bright than Noah's^ who 
 (tho'in an ill fleepj knew what every of his Sons had done to him, whilft he fo 
 flept, which flecp of Noah's i$ a pregnant figure of This fleep of Adams. 
 
 <^. 47. JVhit wof the Sfrpm on the Tret cf I^mwledge of Good and Evil ffhich de^ 
 dived or [educed Eve ? 
 
 N 2. A. U 
 
the 1 77 7heofophick. QuejMons Anfwered: 
 
 4' I Thelefs is requifite to anfwer this, becaufc the biefled proponnder in 
 Illis own Anfwer to This 8ch Queftion thews what the Devil is j and m His An- 
 fwer to the nth Queftion faith what the Dragon is, that ftrove with Michael. 
 Shortly then, it little concerns us to know whether the *^rpent that tempted Et-r, 
 were the Old One forming himfelf into That Animal's figure imitating his parti- 
 cularities, or whether aftuating the very Creature to infinuare his dcfign. But 
 it greatly concerns us to know what the Tempter or Temptation was j tho' Eve 
 fliould not have known it. 
 
 2. The Tempter is a Will refulting from the Central Fire of the Dark impreflcd 
 Forms of the firft Principle, without enkindling the Love fire of the fecond, 
 thereby becoming feparate and broken from the Infinite Infeparable Unity into 
 SelfiufJ. 
 
 3- It therefore imagethit felf into a hunger after knowing the multiplicity j 
 (v/!f.) after entring into, poflTefTifig of, or rather being polTc/Ted by the divided Pro- 
 perties of the Out- birth or third principle- without enkir.dling the Love-fire of 
 the fecond, thereby becoming feparate and broken from the Infinite, Infeparable 
 Unity into Self luft. 
 
 4- It therefore imageth it felf into a hunger after knowing the multiplicity j 
 (v/^.) after entring into, polTeffing of, or rather being poffeffcd by the divided 
 Properties of the Out- birth or third Principle. Will it be faid tnc Tempter fhould 
 have been charader'd and here is only the Temptation? 
 
 y. It's anfwered, we may know the Evil Tree by the corrupt fruit. Again, the 
 Tempter is dangerous to us for the fake of the Temptation: What could the 
 Fifher do without his Net or Bait? Again,tho' Evt were but little,and^^d»i lefs pro- 
 penfe to the fugar'd potion, yet wc have abundant thirft, like one in an inflaming 
 r ever defircs drink* 
 
 s. 'Twas therefore ncceflary our Second Adam fliouId be able to fay the Temp- 
 ter Cometh, but findeth nothing in me. To prevent Ruine, we muft imprifon 
 our domeftick Foes to avoid their betraying us to the common Enemy. 
 
 7. Every man is tempted when he is drawn afide of his own luft, and enticed j 
 which faith not only that our own lufts are our Temptations, but that it is what 
 every man is obnoxious tc. 
 
 8. It is of fad confidcration, that many who abandon the Wit, Craft and Sub- 
 tilty of the Fox in great meafure, may yec betray themfelves to the curious Art, 
 Contemplative Ingenuity, and Innate Wifdom of the Serpent, falling alfo far be- 
 low the Divine, efpecially in This. 
 
 9. That the Wifdom from above is not only good-na^urd, as peaceable, gentle 
 cafieto be entreated, full of rr^rcy and good fruits 3 but is alfo high-born, (v/^.) 
 pure, humble, felf-emptying. denying, annihilating, mortifying, fudging condemn- 
 ing, leaving, loathing, witnefllng for God againft it felf and ail others. Adding to 
 Faith Patience, to Experience Hope, with which Faith, Patience and Hope endu- 
 ring all things waiting in extremity with quiet refolution. 
 
 10. Trueic is, that much penetrating fpeculation, ard knowledge, natural and 
 acquired for advance of reputation, with improvement of Property and Self- plea- 
 fing, is the Serpents Duft and Meat, but the former are bits he cannot rellifli, they 
 are his bane, poifon aad death. 
 
 Q. ^8. JVhy did the Serpent perfwade Eve, and not Adam, to hfi after the fruit ? 
 jytat WAi the fruit on wbici? the) both did eat death ? 
 
 A. I. Whether an envenomed Shaft pierce the heart through the breaft, or 
 through the fide> it is cqualiy mortal 5 Such was the Serpents Temptation, and 
 
 Eve 
 
Th 1 77 theofophick. Queflions Anfeoered. pp 
 
 Ew might more cafily be feduced, becaufe the breach was begun jn her vtxy 
 Strudurc and Conftitution by the fef^rarion of rhe Female Tinfture. Again, the 
 Woman was as a fcattered party, who are mere fuddenly made a prey of than 
 the Body of any Army. 
 
 2. The Temptation might t^ke hold of her mod readily, being her felf a kind 
 of Tempcation, having drawn Aixm from his pure, chaft, precious, dear Virgin- 
 ftate 5 therefore the Tempter awaited her, and pre\'ai]ed hy a kind of aflinuia- 
 tion. 
 
 ?. NaturaliRs obferve Aflimilation effcdsmuch in motion, as in the hafiening 
 of Bodies to their feveral Centres, not only in rarity and denfity, and the ver- 
 fion of the Needle, but in velocity and penetration j that the Arrow headed with 
 Wood, and the Woodden Wedge fhail pierce and cleave Wood by more ready 
 infinuation than Iron. 
 
 4. And This fquares moft with the Apoftles humbling charge on that'Sex, that 
 theWoman was firft in the Tranfgreffion, t^c. not barely with refpeft to the 
 Sei'peat or Temptation it felf, but her dedenfion, inclination and propinquity to 
 cunofity, which ftill is found amongft them, preparing her to (wallow the 
 Bait. 
 
 f. But I fpare them, for the above hints pondered may fufficci rather adding 
 that men fliouid be the more compaflionate and afliftanc, knowing they arc Man's 
 weaker part, and of his own EfTenccs. 
 
 6. To fay farther what was the fruit on which they did both eat Death, 
 little is enough, but refer to the 7th, 8th and 9th verfes of the 5- 7th Anfwer con- 
 cerning the Tree of Good and Evils which (hews it to be of the third Principle, 
 no better nor worfc than That we cat of, yet mortal Poifon to their Paradilical 
 Life. 
 
 7. And (a little to digrefs) let it be confidered, that the Lord's bleffing the 
 Meat when he did eat with his Dilcjplcs, teacheth us to know and remember 
 the peril, left the Evil Properties in the Creation fliould fo ftcal themfelves into 
 our Meat cr Drink, as to aiTociatc with, heighten and ftrengthcn the Evil Pro- 
 perties in us. 
 
 8. Therefore we find fome charafter'd who make provifion for the flefh, to 
 fulfil the lufts thereof J and of the Rich Man, that fared dclicioufly every days 
 and of others feeding themfelves without fear. 
 
 A fin prevailing by Aflimilation with our voracious, licencious, wanton Ap- 
 petites, willingly indulging our felves to forget that the Provifions for our Lord 
 and his Difciplcs were a few Loaves, and a few little Fiflies, and thofe he multi- 
 plied or augmented by Miracle, yet the Loaves were but of Barley in a Country 
 abounding with W heat, Milk , Honey, (^c 
 
 QjS^. Whxt voi thefiK, and hovf it k become a. fin, that the fame it an Enmity of God? 
 
 A. T. What the Tree of Good and Evil was, and why forbidden, the 7th, 8th and 
 5th vcrfes of the 57th Anfwer explaineth. How excellent Adam's firft State was, 
 is fomewhat diftinftly in the whole y 2 Anfwer. How he fell, and how low, is 
 touche I in the §i Anfwer ■, a review of all which will be eminently afliftant to 
 the fearchcr, and a large contribution to the Anfwer of this. Yet tiarther 'tis an- 
 fwered, 
 
 2. That as Luciftr and his Angels by imaging in their Bodies the Forms of the fir£ 
 Principle, left the glorious holy 2d Principle, whereby their Tindure became not 
 only impure, ffeparatc and unclean 5 but falfhood and filthincrs in the ab- 
 ftra(a. 
 
 3. So 
 
100 The 11 J theofophick Quejlions Anfmred, 
 
 ^, 3- ^?.^'t^,'"^«^'?sRuler (by Creation right) in the third Principle imaeed in 
 t Jr'S.^I^'' y^"' ^^"^/"^ Soul, a hunger of Che fame third Princiixirffi 
 lA:! ^w v'*' ^f^ P^'"?'^ Food) inftcad of the fubftap.nal Quinteflcnce and Breid 
 ot Erernal Life, departed out of the Unity wherein he poflefTcn all and every good 
 perte^lyatonce for ever, into a few little parcels of fading good blendecfand 
 interlaced with Volumes of multiform exquilite, real, f!eddy, permanent Evils 
 
 4. What the Willis, the Man is: Thus the Will ofW WeWtvS^^^ 
 by the Accommodations of their late opulent Seat ; fhe is by the Affringent Pro^ 
 
 ftufr as muft be rubbi 1i, becomes a IJeaft or Fow ; for the Magical Will hath r as 
 even la Witches appears) the oycr^match to the Forms of ElemVnrary and Ur^ 
 Concivtci, i hccaafe the M^gU is the Power of the Will, or Hand t-f the Mind ha- 
 vingitsRwtinthcPotence ofthcfi.ft Principle or Eternal Band "''^'"'*». ***' 
 r^L. ii?''!!.'^^*?'^""' by imprcfllng in their Originally Noble Brcafts the 
 Oood and Evil Properties, could not retain the Divine rmage: As the Evelooketh 
 not at once upward and downward J therefore the pure Love, Delieht Tov and 
 Heavenly Man dUapix-ared and the Dead Form rcfi -ned. The Apoft'e faith i.Tr* 
 ra,nei. As ron, when the Luftreof the Fire is gone, or a Lampcx^inSed fo 
 no more could he be Divine, and Senfual, Earthy and Heavenly ^ * 
 
 6. Tills departure was his fin and the imprefllon of Luft introduced the de- 
 parture And this eager impreflion and departure from the fccond Prncipledt 
 termed his Soul and Body by awakening the Properties of the Good Beafts whiS 
 
 JefumeThcm.' ^'"^ ^ ' '"^ '^'' ^''' '""^^'"""^ ' ^'""^' their /Ethe/smuft 
 
 7. The fame departure, at the fame time alfo awakened in him the Properties 
 ofthe evil, cruel, voracious, crafty, hateful, wrathful, envious, poifonous Crea- 
 tures, which, tho' they are refolvable into their Others alio, yet being ingrafted on 
 his Evcrlafting Root, they were eternally his, and he theirs. 
 
 8. 1 hus is It an Enmity agamft God, and had fo remained irrreparably ras the 
 - the apguifli of Froft, and ficrcenefs of Fire are at Enmity againft Vhe fweet haJ 
 
 monious I emperaturc) had not Infinite G,ace infpok^n again the word of ReconI 
 cUiation, which is the promifed Seed and Regenerator. 
 
 CL 70. my did mt God hinder it from being iffeHed, being he did forbid it then? 
 
 r^ ^' « I^;^ Anfwer, if full, fliould open the true fenfe and plain meaning of 
 S? /^7'^'^f.^T'^"^ the Eleaion and Reprobation, which hath fomuch|«T. 
 plexcd Mens Minds, tortured their Inventions, fiHed fo great part of their Vo- 
 lumes, imployedfomuchof their Timein Oratories and Pulpits, exerted fomuch 
 Ardency m tneir Grave Difpures, whereon hati iH^^ufoundcd fuch confidence 
 in their Cenfures, raifcdfo many curious DiftMonsm the Schools, foconftant 
 Agitation, different Refults influencing their Liv^s and Demeanour: that it hath 
 been as Stalu^ to Rom^&nd Cmbx^e, or the Philofophers Stone in Divinity. 
 
 2. And tho lome of each Opinion are eminent for holinefs and integrity of 
 Life, innate and acquir d gta/ity and Wifdom,happy Education, deep Speculaoon 
 
 rySS'thtor'^'^^'"^"^ 
 
 3. Making Predcflination and Reprobation like the Myfteries coucht in the 
 Rez;./im«i-foto.dedup, asmavftirupma->sinduf?ry, exercife his utmoll abili- 
 rhl'J""?^ ' ^'"^ f'^-'^' ^"^/.'? ^'' ^'^^^^ fl'Shts. teach him not to contemn 
 fe'SL^w Faycr '""^ ^'^^^'^^^^ exercifehis faith, patience and love, S 
 
7he 177 theofophick^Queflions Anfwered. loi 
 
 4. It iray notbe cxpefted here fliould be an abridgment of the controverted 
 Arguments futred to the depth and heighth of the reafon, expofitions and de- 
 ^uetions they have made, or a ravellirg into the knotty intricacies and labyrinths 
 their tacit impeachments of fuprcani Juflice, their deriving the Oriein of crimes 
 from the Fountain of purity. ,, 
 
 f. Infieadofallwhichisiecrmmended to the fludious and unprejudiced in- 
 quirer ^Acob B:hmens Book concerning Eledion and Predeftination, where ( if 
 the bottom will fatiffie) he may find the depth as convincingly evident, as the 
 profundity of the SobjeiS will p ermir, and the Irquirer penetrate 
 
 6; But not daring to leave it thus 3 letn-el e as plain as a Child, and as re- 
 gardlefs of content, and m the Lords behalf, and do hoje by his guidance,' 
 
 . Our Gcd 1^ rei fedly good, one intire Will, not Yea and Nay, but from Eter- 
 nity and m Eterfitr never did nor ever can will Evil, for fach a will were a 
 breach m the inti re Unity ; he made man verv good, had he will'd him to have 
 been finfuUy e^l, impotently evil, or penally evil : Either ro afl evil, be unable - 
 togocd orfufferevil, would he have ejcempted him from the'e? But contiari- 
 
 hl'itii 'S,"'''>?^i '"" °^ ^u ^^-'S^'"' menaced his running thereinto, and when 
 He tell, Ihew d infinite pity by gra .lous power to reftore him. 
 
 «/h7°.*'^™*^ ^ contrary thougut of C7od is ingratitude, to plead for it borders 
 onBlaphemy, and makes us as tie Devils Advocates 5 for Adams Oiifting his 
 SV!v^^V J'^-^Vn ^'r'^'^.^'^l^^^^^ was evil 5 but for any to 
 
 nJJli^iSr ' '^.^^oj'^r^^^wh'ch the Serpent did not prefume on 5 for we find 
 not him to fay God had reprobated him, and therefore he muft needs be what 
 
 8. Our deftrisaTon is of our felves, our Salvation of God. Ic was wrought a- 
 bove our conception and vt-e contributed not toit : But our averfion, as ir rould 
 not frufirate lo it did enhance the incflimaWe va'ue of it : Ye: ou? Saltation is 
 not curs uithout us but wrought in us, with us, tho'notbyus ^'^^^'^"^ri is 
 
 ^v.Jj'^rStw'^ru"^f^'^& plainly and readily obey as little Children do ; 
 a Father calls his Children, they ask not, whether tho he calls them all, he wills 
 that rom.e only iTiouId come' But all, one out- running the other, accordinTto 
 
 j« riL^l'^'^^T^^Hr'^^u"^-" "' ^'^' ^^^'"6° ^his or that way, fhey 
 po calls them out of the dirr, they come : This Food they eat and tha the/ 
 forbear ; for he tells them this is good and that will make them fick. They play 
 with a Bird, but fly from a Toad; tor he faith this is harmlefs the other hurSuI 
 trary win.""°' "' '^ ^^^"Shtthat he faithone thing, and hath a lecrercon-: 
 
 CW^A i^JJf K^^r^'"^^/" ^1^"^'"^ ^'^ "^^^^ ^'""^'y G^ds Off fpring than a natural 
 Child IS of his mmediate Farent, and are accordingly all call'd upon. 
 
 edlndSofld-'^^^^^^^ "'''".' K^"'"- ^f^'-e^heirEyes, they arefurround- 
 
 g&SoSittj;^^^^^ 
 
 ^^t^^^:^£^^'- ^' ^-^^---^ - K warneth^^'lJ^ 
 
 theL^clllina'^l X'!!"'T' ^V^^i^^»^fo Gain him, ftandeth in the door of 
 ine soul, calling all the day long from Morning to Evening of our Li^e and 
 where It IS not hearkened unto it withdraws, and is gneved at refolu'e mpen"- 
 n^TL^^'^'f^'T^'^S'^ firiveiscaird Ccdshardnlg leavrngtheSouUBmr 
 
 TliJ^^k Thi'd thr:^' T."''"- "^"^^ "'-^^^^^-^^^^ ^^^ ^^'^d^'-"' and^become not as 
 a little Chi.d, that wildom is their fnare and feducer. 
 
 13- Thus we feefgaftomlliinggraGeandcondercentiQnisin the Mighty God, 
 
%0l 'Ihe iTJ theofophick. Queflions Anfvpered. 
 
 that he is greatly defiroug,exceedingIy cofncern'd and fol!i.:i?:ous to reRore htf dif- 
 appeared Image in Maa It is not therefore a crofs diieift tbrce and violence to 
 the Scripture which faith of Chriit, he ta'^e death for every man, to reilrain it 
 from many, yea by far from the greater niim::er ? D.) rhofe t -.a: fo re.Qrain ic 
 fpeak the thin&that is right concerning God? Ought we to beueve God or fuch 
 contradidions ? 
 
 14. Let us confider that to have made Lucifer and A.Um unalterably what at 
 firft they were, had been to have made them more than Creatures, vi^. rather 
 Gods J or eUe lefe than Inferiour Creatures, (W^) with Imprifon'd wills. But 
 there is no room left to doubt that the true In terel: and Highe.'l Good whereof 
 any Creature is capable, is to be what the Gracious Creator defig e 1 hirrh 
 
 I f . Let us be fo plain as to make the Precepts of our Gracious Lord to be the 
 beft comment and difcovery of hisown Glorious Sublime Nature. I am to be- 
 lieve evil mud not be done that good mav come, and that this Principle is de- 
 rived from the Holy God : May I yetbe!ievc that from the fame Fountain iiTued 
 reprobationof an indefinite number of Angels and Men compelling them to be 
 really guilty black Criminals, abandoned wholly to hardened finftil refolutions, 
 adverfeblafphemouswill, and to be fuel for everlafting Burnings j that the good 
 of fliewing his power and wrath might thence be extrafted. 
 
 16. The will of the Father is the reafon of the Child. And God commands 
 me to forgive, that I may belike him, do good for evil : Aid that I, who am left 
 than a drop to his Infinite Abyfs and Ocean of Mercy, fliould yec fhew fo much 
 Mercy, as to help the Beaft of my Enemy fallen under his Burthen. How can I 
 then think that this.God of Infinite Bowels ciid from Eternity reprobate any of 
 his Intelligent or Rational Children and Crearures to be Back broken, or defign 
 fnares and pits into which they muft neceflarily fall and be precipitated ? 
 
 Jiom. 9. 22. 17. Itis written what if God willing to ilie'w his wrath, (s'c. having endured 
 with mtch long- ; uffer ing the VelTels of Wrath fitted for deftruftion. It faith not 
 that God fitted them for deftruftion : But it faith of God, that he had endured 
 them with long- ruffering, but in ver. 23. It \s written of the Veifels of Mercy thac 
 he, {vix.) God had afore prepared them unto Glory j which diftinftion is very 
 weighty and fignificant. 
 , ^ 18. Again the Judge himfelf tells us the manner of the great irrevocable fen- 
 
 Af4tw.2y.34. (gfj(.g^ {vi\.) Come ye blefjli'jf wy Father,inherit :he L<iiagdom, &C. Butinv^r. 41. 
 Hefaithy Depart jrem tnejs cur[ed, into EverUfUv.g Fire,8cc. But faitii not, ye curfed 
 
 vfr. 41. of my Father, as before ye blefled of my Father, fignifying evidently, that men 
 make themfelves .accurfed which defer ves heedfuliy to be pondered . See the an- 
 fwer of the fifteenth Queftion throughout particularly the ninth verfe. 
 
 Queft. 71. f/oiffweretbe Eyes of Adiimand'EveopeKd that they fnvf the) were ni'^ 
 tied., which before they finew not i 
 
 1. Itismanifefly^i^iOTandEvewereanlmageofGodin all the three Princi- 
 ples, but they fhould have lived a refigned life inthefecond, contemplating the 
 Greatnefs and Glory "of God in the firft Principle, but not have entred into it, as 
 Lucifer had done, alfo fhould have feen how the third did Image God, and over 
 that Aiam was to rule, but not fubjed himfelf to it by becoming an Ima^e of it, 
 or receiving no urilhment from it ; for his fo doing (as in the foregoing anfwers 
 ha:h often been i^nculcated) the tranfitory Food having in it the divided proper- 
 ties, 2sBe'>ial, Mortal and Putrcfaflive, znd Adam and all his Oft-ipring be-, 
 came thereby as the Bea'^s. 
 
 i. Therefore entringinto thatunfuitable ^ate their Eyes were opened to behold 
 
 the 
 
The 177 Theofophick^Quefiions Anfvcered, 1 03 
 
 tTieir Nakednefs ; for they were appointed to a Paradifical Glorious flate, elfe th-y 
 had been furnifhcd with Hides, hleeces, Furrs, Feathers or Scales. 
 
 3. But falling into the principle for which they were not provided, they were 
 as naked and unfit as we are to fly into the Air, whereto Wings are requifice, or 
 to live in the deep, whereto Fins and other peculiarities muft adapt Crea- 
 tures. 
 
 4. But their Eyes were fo open'd to the Out-birth, as fliut them to the Divine 
 Birth. My Hand is but a fmall part of me and given me for good ufes, as was the 
 third Principle given them, but with my Hand I can hide the whole Heaven from 
 my Eyes, and lb did they j for by Ihutting the Divine Eye, they opened the 
 outward dark one, as on departure of the Sun we fee the Houfcs, Trees, (^c. 
 obfcurely. - ' 
 
 f. Had I lived in the time before y^iiim's death, and had fpoken with him, I 
 might have found him groping by the ftrength of his memory after the things 
 which I iTiould have fued to hi.m for the knowledge of ; all which he by the infal- 
 lible Light fawciftindly, and had exquifite knowledge of before he Fell: Like 
 one who hath a Candle in his Room, and feeth every thing plainly, but that once 
 cxtinguiflied muft by memory diieft his Feet and Hands to grope out any thing 
 he would find. 
 
 Q. 72. What Tfoi Adam' J ani EveV Shime , that they hid themselves tehind or 
 hy the Trees of Paradifs ? Whence came their fear mi terreur ? 
 
 A. I. When they had imagined into the third Principle, that is fo far pene- 
 trated into it as to Luft after it; then did the Eye affed the Heart, for the ftrong 
 Magical Will and Mind conforms the whole Man ; efpecially the Body which \^ as 
 the fhadow of the inner Man, who is the Subilance. 
 
 2- This Luffing, when it proceeded toadlual Eating, awakened the Properties 
 of the firft and third Principles (that is the Hellilh and Befiial) in the innermoft 
 Man, which was before irradiated with Divine Love, and true Sublime Wifdom, 
 filled with the Spirit of Holinefs, Tranquillity and Angelical Excellencies: this 
 moft inward Image of God (according to the fecond Principle) was invaded by 
 the inletting of the four Forms of the firft Principle, which canpofc the King- 
 dom of Wrath. 
 
 3. Their outward Man given them out of the one Elerent ('whence proceeded 
 alfo the Aflral World) received by the awakened Luft the Wi' 1 of all the Evil Bsafts 
 in the divided Properties \ as of <^oats, Cocks, Boars, Bulls, Foxes, Dogs Wolves, 
 Bears, Tygers, Lions, Crockodils, Vultures Serpents, Vipers Toads eirc. 
 
 4. Thus, Man who was the Quintcflence and exquifue Abridge 7ent of the 
 Creation as to the third Principle , in having their total Energy in pure Heavenly 
 Harmony without Admiflion into him of any of their divided Evils ; now by 
 Lufting hath taken into hi n every of their harefal Properties, and become a Beaft 
 ofallBeafts. 
 
 f. For their imperfcd Evil Properties by Tranfplantation into his excellent Na- 
 ture are fublimed into real Wiath and Obftinacy , and Premeditat.d Rebellion 
 againft the Kingdom of Divine Love and Grace ? defiling him with beHial Lufts j 
 which in them is filthy, but in him finfully fo. 
 
 6. And Aiam and Eves Body which was heavenly before, luercby became dark, 
 opake, fluggidi, bony, deadilh and fragil , obnoxious to wounds, ficknefs, the 
 Turha^ Mortality and DifTolution into Athes. 
 
 ?• No wonder then their iliame, horror and fear fiiould drive and purlue 
 them to hide behind the Trees , from that gbrious Face, whence they had 
 
 O witlv- 
 
1 04 T^^G iJJ Tbeofophic^Quefliotis Anfnoered. 
 
 withdrawn themfelves, and before whom they were no longer able to look 
 up. 
 
 8. For their Monfirous Image was notorious, even fuch as made them con- 
 temned by the very brute Creati: res ; who withdrew the awe, fear and fervice 
 from them, which they were to have paid , they were Icorn d by the Devils, a 
 fhame to themfelves ; how much more then were they funk in the Ali-obfervicg 
 Eye of the Infinite God. 
 
 Q. 73. H6W did Adam and Eve reiUy Vie in the Fall to the J^ingdora of Heaven and 
 Paradijey and yet live naturally to tbU World ? 
 
 A. f . To anfwer this, it muft be told what the Life of God was in Adam and 
 Ei/e, which life confifted in an entire Union with the Univcrfal Wiilj \*h ch 
 Union isfo abfolute, com^leatand perfedl, tha: the Holy Angr's a id Bieffc. Man 
 may b« f«id to have no Will at all, and their Unchangeable Happioefs is thci re- 
 figned Life, wherein they lofe themfelves, and find all for ever. 
 
 2. As a Family is wholly at the guidance of the Lord of it, fo are they s button 
 fetting up an adverfe Will, the makers of the breach dye to the '.Vili and Co.i- 
 dud of tne Facl-.er of that Familv ; and thofe making themfelves their ownLerdSj 
 cut themfelves off from the Family. 
 
 5. Or as a Twig while it continues in the Fruit-tree hath one Will with the 
 Tree; but when once it is rent off, and grafted into another Stock, it gets ano- 
 ther Will and another Life to bear other,be it bitter,four or otherwife EviLFruir. 
 
 4. Thus Adim and Eve impregnated themfelres with the third Principle , recei- 
 ving a be.^ial Life from it, and putrefying Nourifhment; their Divine Will, Ap- 
 petite and Knowledge did thenceforth immediately Die and was Extir.guifli'd. 
 Thus a well Educated Child apoitatiztng from his firft Principles, degenerating 
 mto contrary Practices, dyethtothem, andlofeth his firft Love. 
 
 0^,74. What rtas the Voice of God in the Word when the Day grew cod} How did 
 God recall Adam ? How is thk to be underjiood ? 
 
 A. 1. By the cool of the Day, is underflood the time when Adjtns Eternal Day 
 was grown cool (that is) his Temperature was fajn to Excremieies of heat and 
 eold : alfo alluding to the End of a Natural Day,which though hot^clofeth coldly. 
 
 2. By the Voice of God, is underiiood God's Anger in their EfTences 3 for they 
 had awakened the Turba or Wrath in themfelves ; Heaven the/ were at Enmity 
 with, 'twixt it and them was a firm inclolure of a whole Principle, they might 
 fee Devils deriding theno, and Fear the Fate of Lucifer^ the Holy Angels had quit 
 all intercourfe with them, nor could they help them. 
 
 3 . While this fad Kneil was rung them, their Fear of God's Voice was not only 
 at that of hiis Wrath in them, but that of his Love and Picy, to which they were 
 cftranged, fuch as the Earth trembled at when t.he Blood of the Lord defcended 
 on it from the Crofs. 
 
 4. The Voice of the Lord moved and walked in the Gates of the Deep, in Fire 
 and Light in the fii ft and fccond Principles, and recalled them. But concerning 
 the recalling them, the following Queftions will require to Difcourie of. 
 
 Q- yy. What tithe Seed of the Wife or Wctnan , and bruijlfg andTreadirguponof 
 theS'erp.r.t ? What d'd God fpeik or breath again into them r Was the frmt notbivg elfe 
 but an iutward Fnmije-, cran Incorporatior, of the effe^iial woriivg Grace ? 
 
 A. I. 
 
the I'J^ theofophick.Quefiions Infwered, 105 
 
 A. 1. The Womans Seed is not the Fire SoqI, which ftandeth in the firft Eternal (i.) 
 Principle. 
 
 It IS not the Aflral nor Elementary Principle cr Power arifing thence. (i.) 
 
 It is not the Eternal Son of God the fecond Perfon or Divine feccnd Principle, (3 .) 
 though the Lord in humbling Himfelf, to take our Nature, often calls Hinafelf the 
 Son of Man. 
 
 Itisncitherofthcfc 5 for the firftistoo h«t, the fecond too cold, the third infi- 
 nitely too high. 
 
 2. But that which is properly the Seed of the Woman here intended, is the 
 Heavenly Humanity, or true Virgin Image of God, the pure SophU confifting of 
 Divine Wifdom and Modefty, which was Married to Adam till his Tranfgreflidn 
 made a Divorce. 
 
 3. This isthat Grace which was here again infpokcn into Aiim and Eve, and 
 this is the Pearl which is to be fearched after with all diligence, which was not 
 only barely promifed but brought in the Word, and ingrafted into the Light of 
 their Life. 
 
 4. This is the Lamb flain from the Foundation of the (fallen^ World, not 
 only intentionally but actually ; for being in every of y^4<tm's Offspring witnefTing 
 for God, wasrefifted and flain in its ftrivmgswith the old World and down- 
 ward. 
 
 $• But where ever the bent of the Will inclines to obey and fubjed it felf to the 
 Divine Councils, in fuch was reftored^the joy of their Salvati in, ever pointing at 
 the Lord, who being the true Son of the Virgin, in the fulnefs of time bringing 
 this Virgin by taking Maries Eflences, confifting of all the principles and properdes 
 and makingoftwootie, by that power which is able to fubdue ail things unto 
 himfeif. 
 
 6. But fo heavenly an8 pure is this, that one that hath it cannot ftiew it to one 
 that hath it nor, much eis give it to fuch; but he that hath it can ftammcr and 
 fpeak by parcels, and darkly by I arables, for fuch what hie faith will Teem) tho' 
 it be not far from every one of us. 
 
 y. He can give the other feme diredions where to- dig for it, alfo what it is 
 lik6, and what it is rot bke. But Men are exceedingly perverted from it by the 
 many Images their /^ftral Spirit impofeth on their Undeiftanciings: So that the 
 Invitations of pure fimple, and felf-emptyirg Truth can hardly get audience, 
 more hardly ob; ain to be confidered and pcnetra'^ed, but with higheft difficulty get 
 obedience from us, and due Soveraignty over us. 
 
 8. Men ufe their outward "enfes lo much, and are Co full of Obfeds occurring 
 to them, that they are ftrangersto the very exiftence of the Inward Sences, for- 
 getting what tlie Apo/'le faith, That tfihich rte have [ten with our Eyesy beard with 
 turEars, arj cur HanJ.s httve handled ofths fVtrd ofTruch. &c. 
 
 9. The Men guided chiefly by the outward Sences are Senfual and Brutilli, and 
 yet too much of that fticks to us all : Such Maxims wi.l not believe a Rock to be 
 a feadow, and Faith a iubftance ; they cor.fiJer not that Vifibles are tranfient, 
 and that which is not feen is Eternal, whereoff aithisthe evidence. 
 
 • 10. Thus is the Lord from Heaven cali'd the Son of God, Son of Man, and 
 Seed df the Woman, and is fo at once perfeftly and unchangeably. 
 
 ■II. And fallen Man when once reunited to God by the death of the monftrous 
 Image, andrcftoredtoti.is new, firft, pure, Virgin Image, arc by this Seed of 
 the Woman made the Sons of God. 
 
 See more tq thispurpofe in the 8 ill and 50th Anfwers. 
 
 O * Q. 7^: 
 
io6 _ Jt^e ijj 7heofophlck.Queftm2s Jnfvoered, 
 
 Qj 7(?. ff'^bit k th: Curfe of the Earth, n>htt is therebj brought topifs ? 
 
 A. I. This Earthy G;obe is very much unlike to what it was; as cur Bodies 
 arealfo to that y^iiwi's was ; for as ^J^w'sBody was the Epitome of the whole 
 Out-birth : So this Globe was an Ima=:eofthe Aftrai World, andaU the Proper- 
 ties, and the Divine Principle did pene:rare it as the Sun doth the Fruits, fo that 
 the Earch was as much paradiftcal as it was capable to be, but ithadthefe 
 bcum^s. 
 
 (i.) z. Thatit could not be purer than the Root whence it proceeded, (v/^) the 
 
 Affra! and Elementary, and of thofe Heavens it may be laid, they are not pure 
 in his fight. 
 
 (i) 5. Thatitcould not be more permanent than its Root, and none doubts but 
 
 ot thefe it may be laid, they iliall pafs away, and be folded up as a Scroul. 
 
 (3> 4. That it wasacompawtionofthe Mafs ofthe Salittcr, Sulphur and Mercu- 
 
 ri-ii of the deep, allof which were much darkened, corrupted and coafufed by 
 the Fall of the Angels. 
 
 f. Yet was this earthy Globe in its firft make before the Curfe very Beautiful 
 and Good. 
 
 6. And as in Mans Body fo much of it is dead, hard Bones, foul Guts, ^omach 
 and grofs Flefli, fothac itsfirft contexture feems worn out, yet it was and fhall 
 be glorious, though Ibwn in diihonour. 
 
 7. Thus alio this Globe confiding now of much raging deep, the unhabitable 
 frozen North and South Extreams, other parts of parched WildernelTes and De- 
 farrs, alfo rocky ufelefs places: and barren Heaths, fandy and Montaino us Ter- 
 ritories: Yet is a re>-nainder of Fertility and Excellency here, feeming to be left 
 fo, tofhewfomethingof what onceit was J zsVefpifiinis faid to have left two 
 cr three Towers undemoliflit tho' defolace, to fliew what ferujxlem had been. 
 
 8. The Earth before the Curfe muft have known no fterility, the Air no ftorms 
 nor intemperature, the Seafons no unhealthinefs, the Brate Creatures no hoftili- 
 ty nor hurtfulnefs. 
 
 9. For tho' the properties were in all, yet had the Gracious Creators biCiTing 
 fo ordered and bounded them, that they could not be manifest to divide and dif- 
 cord among themselves ; for the good properties had the Dominion, and the o- 
 ther were ferviceable in their places to the great: ends of the Creation W^. That 
 the Divine and Spiritual World might be expreQ/ Imaged in i uch exafl order as 
 the grea: variety of the Creatures and Creation were fitted for. 
 
 10 Bu: Eue and /4Jii>n biting the Anple divided the properties fo that the evil 
 became prevalent and the good Cdifturbed cherebv^ could not influence a^ "be- 
 fore, and Gods withdrawing the Vertue and fnAnence of the Spiritual World 
 from them the tranfitorv Creatures which were of their own Nature paflive, be- 
 came penetrated throughly by the evil : Thus tho'e of hot, and others of cold 
 quality were madefuch, in an mtenfe degree, and confeq-iencly de'truftive Pov- 
 (on, and Venom alfo in Vegerabies, thus came the deftroyers in the Earth, Air 
 and 'eas. " 
 
 n y4;/<f'n and his Race diould fif they had flood j have been as the Angel 
 which ^ohn fa TV with one '-''ooc on the Land and the other on the Sea ; fo iTiould 
 Adimzr^A his Rare ha/e had one r'"'oot on this Principle, and the other on Eterni- 
 ty, but tranf^redion fee us adrift and funk us, and for our fakes the whole 
 Creation. 
 
7he 177 Theofophkk^ Quejiions Anfivered, 107' 
 
 Q. 77. Hew wm Adam i«i Eve c j/f o«t 0/ Puradice into thk World, ? IVhit i»At the 
 Chrub with the naked Svtord before Farudife ? 
 
 j4. I. 5:0^ from Opulency and Renown, wadiing his fteps with Butter, and the 
 Rock poured him out Oyl, falling to Nakednefs, Sores and Contempt, had this 
 vaftdifproportion to Ad.im's Kail that his Inward Man not only retam'd flability 
 
 but liione the brighter. .... , , 
 
 2. NttM/.^'i^«tU'^'''s degenerating and transforming into a Brute was alio ex- 
 ceedingly diiproportionable •, becaule he had Utt'e to lofe, wanting the Indow- 
 ment, efpeciallv the Internals wherewith Ad.tm was gloriiied. 
 
 3. And Men that ta'^e of the good Word, and of the powers of the World to 
 come, yet after that fall into final Apo.lacy and Darknefs, which from the befl 
 a fallen Man as Man can attain, to the vvord a damned Sinner falls into, hath ycc 
 a great difproportion to Adxm's Exclufion had not Infinite Grace interpofeJj 
 for, as no Sinner mounts higher than feigned Happinefs, but Adrm's was real and 
 fublime, fono Damned Wretch fmksmoreor comparatively but few with him, 
 but Adam funk a World, which muft add to him a world of Woes. 
 
 Thus far I have digrefled to give feme glimpfe of the greatnefs of the 
 
 Fall, 
 
 4'. Now to fliew how they were eJedledParadife into this World, the review of 
 
 the 7 1 anfwer will be very helpful. We mart farther know that it was not a pre- 
 cipitance from a more lofty to a more low or other local Ration, but a departure 
 out of one principle into another afleep or dying a Nefcience or Oblivion of 
 Divine Tranquillity and peaceable Fruition of Eternity, and an awakening to the 
 Turmoils, Impotence, Difcords, Pain, Ca, e. Sorrow, Enmity and Anguifli of 
 Mortality and Confines oftime in the third principle or Out- birth, and by an In- 
 violable connexion fixed to the Everlafting wrath of the firft prfricipal or dark 
 
 Abyfs. 
 
 J. To know now what the Cherub and SA'ord before Paradife is, it mufl be 
 fore-knownthatCherubimsfigmfie Images, (vii) Godslmage particularly that 
 of his Juflice, that is Gods Righteoufnels and fevere Juftice this hath a Sword 
 cutting off or away whatever cannot ftandinthe proba, all fuch are as Fuel to 
 that Flaming Sword. ,. . , n ,, , c 
 
 6. Will any fay thefe arc Novel Allegories, notdemonftrablebut ot uncertain 
 found, let fuch confider, i. v/hat we fed from, ourReafon faith from a pure 
 f!ate, capable of Eternity. 2. V/hat we fell into, our Sences anfwer to an im- 
 pure'i'.eitial Mortal one. 3. How may we re enter, the reafon common to all 
 rational Creatures, tells it may not be by the old filthy Garment we thus got, for 
 a weight that prefTeth us down mud be put off, if we would rife a^ain, what thus 
 we foolifhly put on, we muft wifely put away. r u ». 1 
 
 7. The ^Vord of Divine Juftice cuts oft the Monftrofity, becaule the Mortal 
 Earthy cannot enter the Heavenly. Having put on Immortality it may, but 
 that Ro' e is Chnfts Heavenly Flelh and Blood, his Holy Heavenly Body, or 
 Gods 3odv, in this we pafs the Cherub. , t j r • t. xt u u 
 
 8 But thisClierub arid ^word is m us. Thus the Lord iaith, No man natn 
 afcen ^ed into Heaven, but he that came down from Heaven, the Son of Man, 
 (he faith not the Son of God; which is in Heaven j for the Divme principle was 
 not onlv in him, but he in it, and he was it. . ., . . 
 
 9. Let us kn)w Heaven is in us (vi^.) theDmne principle is in us, yet we 
 may be far from being in it, until following the Captain of our Salvation we 
 yield (inhisftrength; to have our Earthy man Crucified) otherwile keeping 
 
J Qg the i''jj Iheofophick. QaefltGns Anfivered, 
 
 our Right Eye, Right Hand or Foot, we with both Eyes, Hands and Feet fhall 
 be Excluded ; (hutting our ielvcs out for ever. 
 
 This 7 8 th Queftion begins the Fifch Grand Distribution. 
 
 (^78. IVhy wms or did. the fir ft Man Born of a. Worrnn kcotne a Murth&er ) 
 
 A. Before Eve's Conception of Cjzw the following -hings did precede^ t'/^. 
 
 I. y4i/^»2's non- exerting his power to produce a glorious Race of Intellccluals 
 to lucceed for ever the room of twczftr's I'ecluded Angels, which c'e:e(ft of Adam's 
 carnefrom hislbmewhat de:lmingco the third principle, and Eclipfcd his Magi- 
 cal Vertue and Luftre. 
 
 2 Next foliow'd the dividing of the Tinftures, and thence forming Eve. 
 
 3. The departure of y4i<zm andEi/e from the pure Virgin ModeRy, and going 
 into the wanton Lufl of tiie Out'birch, or Bea?tial principle, making a falfc 
 Tincture. 
 
 4 A Self- will to Rule, for Eve would have been a Goddefs j hereby making an 
 evil Root. 
 
 f. Thus tho' they had in them the word of promife in ics own principle, yet 
 leaving the refignacion they waLvdin tiiCir o vn will, ftrongly drawn by the four 
 5)rarsof the finl principle, alio by the Oat- birch or third principle j thereby 
 making an evil Tree. 
 
 6. I his was the Tree> now what fruit conki be expefted from an Evil Tree but 
 evil. Is the Tindure fpoil'd, the Root mu'I ^e lnre:ted, the Timflure through 
 the Root Intluencech the free, and the Tree art (fts tr^e Fruic Thus in them the 
 Fires rindurc being flrong, fuck'd to it the Beilia] Ou' birth, their Will remain- 
 ed no longer in the rtfignation, but was a Self- lord, and joyning in the four forms 
 of the firft principle, beoc-mes a raging Murtlerer. 
 
 7. To wnich Eve would ftir him up, who ner f--lf had at firfl an afpiring law- 
 lefs Will, aUbmif judging her Son Cain to have been the promiitd Seed which 
 ihould fubdue the Serpent, ftie might cocker him to lordiincis and power, whence 
 he might be provoked to Jealoufie and Envy, left his younger Brother Abel lliould 
 ufurp the Soveraignty, the rather leemg Abel's Sacrifice accepted and his own rc- 
 jcj^ed. 
 
 S . And the Serpent who had an open Door into CairCs EfTences when his Falfe 
 Tindure operated in him, was no lefs aftive to poifon him, than he had been to 
 infcd and deceive Eve. 
 
 9. All whichisadifmalprofpeft toall livinginBeaftly Lufts, a f^artling check 
 to all Immodefty, a fad confidcration to all Conjugal Irregularities, and a ferious 
 Looking-glafs to all, for all that are or fhali be Born of Women. 
 
 C^- 7^. Whit Teas Cain afii AbclV Ofering ? Why did they Offer Sicrifice ? Whitt 
 did they do thereby ? 
 
 A. This Queftion hath three pares requiring refpeftive anfwers , which feeiUs 
 moll proper to be diftiibutedthus, the firftand third together, and after to fpeak 
 to the fccond part. 
 
 <^. I. Whit Wis Cain' J ini AbelV Offering ? And whit did they do thereby ? 
 
 A. Afe/ej faith C<ixn brought of the Fruit of the Ground, Abel of the Firftlings 
 of his Flock and the Fat of them. 
 
 a. We are to underfland that Mans Fall had brought him to be Earth ; for his 
 Body which was put of the Heavenly Eternal //«»« orfubftancc became vile, ele- 
 mentary 
 
*the i']-^ Theofophick^QueJiions Anfvperecl, I op 
 
 mentary and beflial. -Now in that Body, and in the Matter Sacrificed, was a 
 double parity and likenefs, vi^. both in one Piinciple, and both under the 
 Curfe. 
 
 3. Again, we are to underftand that the Soul tho' fince tranrgrefTion is as fub- 
 tile andimrratenal as a will: Between which fince the Fall and the Angelical 
 powers ( by the Mi.ii.'harion of whom the Law was given ) is as to the Souls ori- 
 ginal a parity, but as to the erroneous bentof theSouladiffimihtude. 
 
 4. Now to introduce the Soul into the Univerial that it may be reclothed with 
 itsdifaopeare'' Bodyithadof the Heavenly L/wKd ( the Image which the Son of 
 the Virgin rcftoreth, wherein the Bleffed after the Refiirredion (hall he cloathed ) 
 the'^oulmu^ have Matter as a Medium, it felf being Spirit, whereby to reunite 
 to irstriie reft, which Medium muft be the Divine Subflance. 
 
 J. Thus the Fire from Heaven (reprefenting the Heavenly Subftance) laving 
 hold on the Uncfluous Property in the Sacrifice and Fu-^l) reprefenting the remain- 
 der of the Rigit Humanitv in us^ converts it into i:s own Magical flaming Pro- 
 perty of Seraphick Love, figuring the Refurredion, and the deflroying thcgrofs 
 Earr'iy pait, feparating its Form into Aihes and Vapour, figureth the cutting oft' 
 of tr.e mon'^rous Beftial Image by the Sword of the Cherub, becaufe That can- 
 not eptcr Paradice. 
 
 6. Th" S Tiellin the Sacrifices is the Sulphur of the Body which requireth the 
 fvt'eet Incenfe of the Divine Property to perfume it 3 the Taft is the oaline Spirit 
 of the Out b.rth. 
 
 7. Tiie OflT^ring and Tranfmutation thereby, fignifiesthe ^yingto Self-will, 
 and uniting to, and living in the Univerfal Holy Will, whence Man was ftrayed. 
 Qriite crois hereunto C^in dying to the Refignaation, and living to Self labour 
 Wi 1, and .^.gitation in his Tillage found no acceptance. 
 
 8 V.'hcrcaS Ahelgwnns, himfelf up, or lofing his own Will, was taken up in- 
 to ard found al' in the Uiiverfal Will 3 which is an Eternal Truth, not fpecula- 
 tive, but real and pradlical through all Ages, here and in the World to come, the 
 ever enduring Di\/!ne World. /• > n y 
 
 9. Nciw fur the fecond partof theQueflion, Wherefore did they cfTer ? A. If C^O ^* ^' 
 the AnlWer of the uther part of the Quei^on bs v/ell pondered, this is alfo an- 
 
 fwcred 3 f->r Man being ftrayed, cannot be brought home but by dying to Self- 
 will, which the Oif. rings did clearly reprefenr,as hath been fhavvn. 
 
 10. Yet may /.e not think thefc and others of the Amients did This without 
 Divine Pi ecfpr, tho' not recorded when or how given, till after the coming out 
 of Egypt J for God rejeds our v/iU, and Wcans us from it, as the Sacrifices evi- 
 dently de Ti .-nflrate ; foche 1; raying Self-will may be deem.ed Captain of all the 
 Armies fighting againft God. 
 
 Qi 80 Why T»i/s Cain'j Murt^er for the Offering p^f ? Whit vat the ground of it ? 
 U'hai Tjpe are thefe two Brotbtrs ? 
 
 A. r. In thj immediately preceding Anfwer is (hewn what moyed Cxin to 
 murthcr ^sf / J which the Apoftle faith was, be:a'-:fe his works were evil, and 
 his Brothers were good. 
 
 I . There being predominant in the So\x\ of Cain the four Forms or Stars of the 
 iirll Principle, he did not by dying ro their prevaleLice enkindle the Love flame of 
 the fccond Principle ; becaufe it is don2 only in the Rsfignation whereto he would 
 not bow his Will : So that all the difcording Propei ties might in him have met in 
 a Harmony by enkindling in them a Light jo) ful Luftre. 
 
 i. Therefore was it that the Spirit of his Mind remained in the wrathful Dark 
 
 fire 
 
2'iD Xhe 177 'theofoplj!c(Queftlons Anfrvered. 
 
 Fire Frinciple, to fatisfis, allay and quench his immoderat'': Lulls ready to pro- 
 ceed to a Helalli Anguili j he wowld in Thac Spirit luck in zao. third Principle by 
 his labourand tillage, yec uoulJ hypocritically offer Thatto the Lord. 
 
 3. He might climb up m his claim of Primogeniture, to a Will of P; crogative 
 oyer his Brotker, and u hen he not only faiFd of Precedenc/, but of Equality with 
 him 3 forthat ^6;/ found m^rciul acceptance, whiifl his Offering was rejefted j 
 his Countenance fell, his Pride finding a repuife, turned him to Wrath, That to 
 Envy, and That to Murthcr. 
 
 4. Thus the Parents Difobedicrxe is vifited by the wickednefs of their firft- 
 born. 
 
 Now what Type thefe two Brothers are, is eviient : They were both Sacrificers, 
 only Cdn had no more but the Form of E.eligion and Devotion, joyned with a 
 hatred to him who had the Form as himfelf, but had the Power like his God, 
 which makes men as diftmguilhable from others, as the accepted Offering was 
 from the reje(fted one. 
 
 5. Cain is the figure of all who cauflefly hate another 3 for That being in the 
 heart, is heart-murther, if it enflame the Tongue but to detradion, it hath one 
 conl:derabIe aggravation, if it move the Brain to Atw'^Q mifchief, the Foot or 
 Pland towards doirg it 3 it is flill greater, if it perpetrate the purpos'd Evil, 'tis 
 heavier yet. 
 
 6. If It extend to many of the True Worfhippers, or (if it could) to all, it is 
 become the Blacknefs of Darknefs; drawing en themfelves all the righteous 
 blocd-fhed from Abel to the day of doing or willing the Evil. 
 
 7. VVhat need much be faid, the Hunter or Perfecutor is known j for tho' the 
 Gcatifh Creature may undifcemed aflociate among the Sheep till the Judgment of 
 the great day, yec the Wolf is notonoufiy diflinguifht from the Lord's Flock of 
 Lambs. 
 
 8- They are the figure of the Chriflian and Antichriftian Churches to the end 
 of time. Alfo here to the confidering mind it is evident, that cruel Perfecutions 
 rile not but from the ftrong, ftern, lofty, bitter Forms of the firfl Principle, who 
 are lb cruel each to other in an Inteftine Wrath, that ii is exceedingly more facil 
 for the Sons of the Humble Light Principle, fweetly to yield up theml<:lves a Sa- 
 crifice, thanfor the Evil Ones to perpetrate it, and fliil or quiet their own cla* 
 morous Confciences in a d after the fail, but fuch bitter perlecuting Spirit cxift- 
 ech not in, nor refulteth from the third Principle or due Natural Magiftracy. 
 
 Q_ 8 1. In vehat Grace re as thefirft IVorld faved without the Lax ? JVhat vfn their 
 
 ^uftificntion ? 
 
 A. I. Tho* the 7fth Anf^er contributes much to the folution of this Queflion, 
 yet the more plain, full and direct Anfwer of this is, That the Lord Jefus Chrif^, 
 the Eternal Almighty Son of the Father, was, and is, and is to come, the only 
 alone Redeemer, Ju^ifier and Saviour (by him, for him, arc all things, to whom 
 all Knees fhall bow, and all Tongues confefs him) by uniting the Heavenly Hu- 
 manity to the Seed of the Woman. 
 
 2. In the Volume of the Book it is written of Him : He is in His own holy Prin- 
 ciple in the Light of the Life or Heart of every Man that cometh into the World j 
 He cannot be comprehended by fpace ; for all Heavens are comprehended by Him j 
 He IS a Branch in the Infinite fecond Principle, whence is the Divine Virgin of 
 Wifdom. 
 
 3 . He was infpoken by the Father into Adam And Eve at That needful Time as a 
 JRefinci-s Fire, or as the Holy Fire which dcfcended and tranfmutcd the material 
 
 Sacrificcsi 
 
The 177 theofophtck. Quefliom Anfwered. i ii 
 
 Sacrifices, or as a Tinfture ennobleth Metals 5 He is to the Soul as it is to the Bp^y, 
 to the Underftanding as the Light of the outward World to the Eye ; to theDead- 
 nefsof the Soul the Animation, Food to its Hunger, an Appeaferto its Tumults, 
 reducing her of meer Grace from the Multiplicity to the Unity 3 fuch was He to 
 the Old World i and in the fulnefs of Time the Divine Wifdom and Purity af- 
 fumcd the Woman's Seed. 
 
 4. For at the inftant of the Father's infpeaking, Chrift did re-implant Himfelf in 
 the Light of the Life of ^i^m's and Eve's Souls to difpoflefs the Strong Man, and 
 through all Generations doth ftand in the Door of the Heart of every Child of 
 th-eirs (none excepted) reproving Sin, warning of the Judgment to come, and 
 Preaching Salvation : This is the Light fhining in a Dark place; the name of This 
 is Infinite Love, and it is alfo the Word of Reconciliation : To Him give all the 
 Prophets witnefs, and alio all the Holy Ones which have been fince the World 
 began. 
 
 5-. Here are no Novelties, nor in any of the blefled ^icoh Behmens Writings 
 may fuch be found. But whereas men have dark confufed notions of God, like 
 thole of Athens dedicating their Altar to the unknown God ; of Him therefore 
 whom men ignorantly worfhip do ^Acob Behmens Writings give a clear, certain, 
 demonftrable and dilHnd knowledge, and of all things and Worlds 3 alio of all 
 Creatures, from the moft holy Angelical Princes of Eternity, to the moft defpi- 
 cable cxcrcfcence of Time. 
 
 Q. 82. fFo/f Cain condemnei for hk fins} Or whether did Cain become damned in 
 refpeSl of hk fins ? iVhit was hit doubt or defpsir of Grace ? 
 
 j4. I. The heinoufnefs of his fin appears; i. That ^ie/ provoke't him not, who [j] rJ 
 in truth of heart offered, but Cain only m fhcw 3 the one really did what the other 
 only pretended to do. 
 
 Aggravation, that on fall of his Countenance, and rifing of his Wrath, the 2. 
 Lord reprehended and warned him before his perpetrating the fadl. 3. Aggrava- 3. 
 tion, his falfe and ftubbom Anfwer after he had done it, before Sentence, I know 
 not 3 Am I my Brothers {eeper ? 4 Aggravation, his defperate Anfwer after Sen- 4. 
 tence 3 My punijhment is greater than I can bear 3 or, my fin is greater than can be 
 forgiven, y Aggravation, that he went out from the prefence of the Lord to f • 
 marrying and building. So that were there no more in the Text, it had left him 
 in a moft defperate, forlorn ftate. His fin therefore under thefc Aggravations 
 muft of its own Narure, and by its own Writ condemn him. 
 
 2. But Cain is under a twofold confideration 3 one as to his own Perfon, and fo 
 he was a Sacnficer, a Prieft and Worfiiipper of the True Gcd : Nor may it be 
 doubted but that the Offering in it felf was well warranted 3 for God's approba- 
 tion of Abel {hews it had Divine Inflitution 3 yet was Cain a Worfiiippcr with an 
 Evil Heart3 that is an unrefigncd Spirit, but a Self-will,and therefore not accepted. 
 
 3. Cain is to be confidared as a Figure of the Formal Hypocritical Worfhippers [ 2. ]] 
 and of them, i. Such who pretend to worfliip the True God. z. That in the i. 2. 
 Outward Form of what they do,fuit their Worfliip much according to the Letter. 
 
 ■ 3. That yet are flrangers to the Spirit, Life and Power of Divine Worfhipping. 3- 
 4- That have fome Outward Dignity, Priority or Authority over the humble, re- 4' 
 figned Worfhippers. As J jhnael and Efau had the Primogeniture of ifaac and 
 ^acob. $. That they have a flrong difpofition and preparednefs to Anger and ^' 
 Envy againft the Faithful Worfliippers, and do make all fuch Approaches to their 
 hurt as they can: As did Balaam and Corah with whom Cain is ranked. 6. Such 
 as when they can hurt or kill, have fo great impenitence as hardens them againft 
 Sclf-accufing, and impudence to deny their Evil Fads. P 4- Now 
 
Hi The 177 theofophickQjieflions Anfroered. 
 
 4. Now to clofe the Anfwer, It is true, all fuch Churches or Perfons ts are 
 fig ired by Cii», are, whilft they continue unregenerate, feekingto pleafc the Selt- 
 wiU in a. loft, defperate fiatc under the firft four Forms, and iliut up in the firft 
 principle 
 
 5. But forafmuch as God did fetaMark on Cdn, thereby defending him againft 
 the dcftroyers ; all this may be without his particular perfonal condemnation. 
 
 C^. 83. Jf'hy ^/ii (7oi ffiit^? a Af.frJi[ o» Cain, ani (aid^he^ or vrkofoever that Jlayetb 
 Cainj ha blood Jh^U be avinged jev^^nfeld ? 
 
 A' I. Ciiafaid, From thy fttce JhxJl I be hii , a\{o every one that findeth me JhiU l^ill 
 me. It could not be the Outward Man there meant, for that could not be hid from 
 God, but the Inward might fall into Darkncfs, and fo be as it were hid. Nor 
 was It the Outward Man that he feared they that found himihould kill him i for 
 there was no Manbeiides him but AdAn., but it muit be the Inward Man that 
 niight be kiU'd j for to That there were Enemies enough. 
 
 2. The ;\'ark God fct upon C^in muft not therefore be underftood to be on his 
 skin or flelh, but on his Inward Man, to withftand the Spiritual Enemies ; That 
 Mark therefore muft be an Oppofite Power to that of the Evil Spirits, which muft 
 be cqnfefled to be the Covenant ofGrace, JefusChrift, which was infpoken, im- 
 printed and fet upon him. 
 
 3. The Threatning ; He that /lay eth Cain, vengeance fJjall be taken on him fevenfold^ 
 muft be an Inward Vengeance, for Outward it could not be on Inward Enemies j 
 but to be underftood thus, that if any Spirit flay Cains Inward Life, vergeancc 
 ihall be taken on him fevenfold, that is. Eternally m all his levcn Forms of Life. 
 
 4. Thus Grace was extended to Cain ; nor may we think Cain was the Only 
 Caufe of that Murther 5 for his Propagation in the divided Properties was his firft 
 mover j and as Cain had Grace extended to him, he being the figure of the Falie 
 Church : So is Grace exterxlcd by Chiift to fuch of That Church as ikall come 
 out of it into the Refignation. 
 
 y. And AbsL's fincere giving up of hitnfelf, as well as the Offering, enkindled 
 the Love-fire in his Lifes Forms ('who by propagation was otherwile out of the 
 divided Properties) but therein he was the Figure of Cbriit's Humble Church. 
 
 Q. 84. Wherefore UH Lamech, CainV Succej[»rt to hh iVives Zilla Hai Ada, La- 
 m&chjhall be avenged fsventy and [even fold j what doth this mean, and figntjte ? 
 
 A' This Myftery prophefied by Lamech calls for thefe Confiderations. 
 
 1. WhathewasfromCrfi»j W^. i. The feventh. 2. Why to his Wives fpake 
 tethisi vi\. becaufe by the Woman came the firft Evil and Vengeance : And to 
 )sas two Wives, pointing at the divided Propeities. 
 
 2. The next is the thing fpoken, I have Jlain [or wouW have flain] a man ;» mj 
 wounding^OT m my wound,- --and ayour^man to [or in3 my hurt. 
 
 3. No one is named to have been flain adually, but That and the other Read- 
 ing [would have fkinl figmfies an Internal Slaughter. And liCain be averged 
 feven-fold, truly Idmech teventy and fcven-fold, fkews the VengeaiKe was not 
 againft the perfonof L^'/wec.V, as it had not been againft Tnat of Cif«. 
 
 4. Whence we are to know, that the Holy Ghoft (ignifies by the Man,or young 
 Man flain, or that he would have flain the Heavenly Man, againft whom Gairt 
 was the figure of Enmity. 
 
 J. AndL<«m(fc/; tile feventh from him faw the holy Power World ("aifled by 
 thft Mental Ignguegi: Language gf Nature^ vwjuld withdraw, and vengeance 
 
 fiaould 
 
'The I J "J Thihfophick Queflions Anjvpercd» 113 
 
 fhould be taken bjr the dividing of the High Tongue into fcventy Languages, which 
 was done at Bibd. 
 
 6. And under This Hurt and Evil the World ftill groans. But where the Divine 
 Power Rules, men fpeak one Language, the' imperfedtly ; but they who are under 
 lubjedlion of the multiplicity, fpeak Confufion, and run into the Abyfs of DiP. 
 order and Enmity : Concerning which J here fay the lefs, bccaufe it will be met 
 with if God will open in anyone undcrftanding to anfwer the 8i?th Queilion. 
 
 Q. Sf. ff^atwiifthegrexteftlln$ftbe OliJ^orldf or firji Terrejiixl Human fVorli? 
 
 A. I. Their greatcfl fin was their leaving the Divine Subftance of the fecond 
 Principle, and going into the Out- birth or third Principle-, which is only a fha- 
 dow, figure, nnage, or reprefentcr of the Subftance, whereby they miflook that 
 for their chief food which is not fo. 
 
 2. It is written, AH that is in the JVorliy U the Lu/l of the Eye, the Luft oftheFle/h, 
 and the Pride of Life -y and they are charged with the Luft of the Eye, and the Luft 
 of the Flefh : And after it follows j God faw that their vrici^ednefs wof great on the 
 Earthy and that every imigination of the thoughts of their hearts £or delires and pur- 
 pofesi If ere only evil continually. 
 
 3 . The Heart is the Parent, the Thoughts the Firft-born. And as Water is bc{l 
 known by rafting at the Fountain -, fo is the Heart by the Thoughts , Imagina- 
 tions [or makings] for fo fignifies the word Imaginations, flicwmg Man's Soul 
 to have a kind of Creating Power. 
 
 4. AndifManchufcth(astheydid) the things 6f This World for their Chief 
 Good, that his Choice is his God, and his Love makes him to be thet*ropriety of 
 the thing chofen. 
 
 5. Such men are therefore call'dthe Children of This World ; for that, Man ra- 
 ther lives where he loves, than where he is. And what Man chufeth for his Chief 
 Good, loves and liv« in his defire unto, puts confidence in ; here during all the 
 Union of the Soul with the Body, That is the Subftance his Will feeds on, and That 
 is his, and all he hath for ever. 
 
 6. If it be God, it is heightened and perfcifled ;. if it be the World, it is more 
 wretchedly depraved; which b'eing a Subftance fixt in his Will, the fame he fliaU 
 for ever infatiably defire, but never reach, and therefore be his Torment and An- 
 guifh in Eternity. 
 
 7. Who hath bewitched men therefore, that they chufe not and pradife what 
 their Reafon cannot but didlate to them ( as depraved as it is ) to be beft ? And 
 That is That Divine Love and Eternal Life, which Chrift in God is more elegible 
 than the Luft of the Eye, the Luft of the Flefh, and the Pride of Life. 
 
 8. What cure is there when men depart ft-om God's Goodnefs? God i> but one, 
 and hath but one Son eternally generated of his Subftance,, and That Son can die 
 
 but once ; our refiftanceof hi« Calls, makes God by E^eliiel fay, I am brol^tmevith £^ej^. g, p, 
 their whorijh hearty vohich hid departed from me, and rvith their Eyesiafhich go a whcring 
 ^er thtir Idols : Like to what hefaid to the firft World] It repented the Lord that hi 
 madeMan^ and it^i(%ieihim at the heart, &c. 
 
 Q. 8^. If^nat k the Menichian Vf? > IV-jat is becim of Henoch ? wr i^kere bath 
 Henoch remnimd 3 fo alfaof Mbfes and Eiias ? 
 
 A. X. Not without many bajfitations come T to this (almoft fingtilar) Qucftiort; 
 Wany Recoils from my attempts to adventure fpeaking of fo fecret a Myftery : My 
 heart tneditateth tcrrw to fee it fclf groveling. But it muft be faid the Hcnochian 
 
 P a Life 
 
1 14 Hhe 1 77 theofophick Qneflions Anfvpered, 
 
 Life is a Life of Faith ; for the Holy Ghoft faith, Hencch wets trxr.jimi that hejhouU 
 not fee deuih, and was not founds &c. And tho' the Adminiftration of the Henochian 
 Life be fo rarely found as it is, and hath been, and that the Writing on it might 
 ftem to anticipate and forerun the difcovery of it, yet ror the fake of the Sons of 
 Wifdom, to whom only itfliall appertain, it is anfwcred, and Ictfuch be directed. 
 I. 2. To confider Chrifl's Life in the Wildernefs, who after his abandoning the 
 
 Food of the divided Properties in the third Principle forty days (being in the tem- 
 perature) was then miniftred unto by Angels- 
 
 2- Let it be confidered that this was no Life feparate from the Elementary BocJy, 
 but as M'ell it, as the Eflences of the Soul remained unchanged. 
 
 3- That Hem ch'sTime and Miniftration Ihall be within the Circle of Time, figni- 
 fied by this, that he lived juft fo many years as are days in one year. 
 
 4' It (hall be in and under the fix Forms of Nature, not entring (as fuch) into 
 
 the Sabbath as himfelf was, the fixth Generation only excluding Adam, who- 
 fhould fo have generated. 
 
 y. The whole Eliences of the firfl: Principle, and the whole Elementary Body of 
 
 the third Principle, (remaining really fuch j fliall be throughly irradiated and pe- 
 netrated by the fecond Holy Love- Principle, yet fo fecrctly ("tho' abfolutclyj as 
 fliall not be reached by the outward Eye. 
 
 3. But in This Adminiftration fliall not be Henoch's Tranflation, muchlefs the 
 change or mutation fpoken of by the Apoftle Paul 3 but they, tho' being in, fliall 
 be yet unknown to the World. 
 
 4. To the fecond part of the Queftion, What is become of Wewoc^, fo alfoof 
 Mofes and EUas ? I readily confefs to have an impulfe and clearnefs to fpeak only 
 of Henoch and Eliot , and concerning them. 
 
 Do anfwer ; they are no farther from us than the third" Principle or Out- birth 
 can be removed 5 1 fpeak not of Mathematical Diftance, but Metaphyiically of Prin- 
 ciples; and tho' the Out- birth or Al^ral World, in its divided depravity, imageth 
 Hell and Death, blended with the Divine Powers, yet in its due place it imageth 
 the iirft and fecond Principles in fweet Harmony, yet ftill is but an Image. 
 
 S- /Henoch was not tranfmuted or rifen again, but tranflated, and hath the third' 
 Principle in or on him ; it is not as with the Saints, raifcd at the period of the 
 Sufferings of our Redeemer s for it was with them then railed, as it will be with 
 us in the Refurredion. It is not with him, as with Chrift rifen and afcended, but 
 rather as with Chrift when transfigured, but not wholly fo neither; but he is in 
 theAftralMan ('without the r«ri4) a Subftaatial Image of the Spiritual World in 
 the Heavenly Harmony. ■> 
 
 6. Itisfaidof//e«ocfe,C7e«. 5'.24. he wasnot; which is expounded by the Holy 
 Ghoft, Heb. i\. $. he was not found j foand nootherwife is it underflood of him 
 and EliAf. 
 
 7- They are not in highcft Exaltation, as thofe who having laid down their 
 Aftral Man, and are raifol, receiving it again in the New Body, cr Chrift s Hea- 
 venly Flefli and Blood, in the One Holy Element the Divine Subftarce, whereof 
 the Aftral World is the Spring and Image, which Off fprirgand Image Hendch and 
 EUas retain, tho' Thaply) in the higheft Glory the fame Image is yet capable of. 
 
 8. Therefore wasEtioi Miniftrarion expefted to return, as it did once in ^chn 
 the Baptift ; and again his and Enoch's are yet to do. For thus, what the Lord 
 Jefus faith of himfelf, is in this ftate alfo a fixed Truth, ^chn 11. 24. Except s. 
 Corn oflVheat jail into the grcmi And die, it remaineth alone i but if it die j it bring" 
 etb forth much fruit, 
 
 CL87. 
 
the 1 77 Theofophick. Quefiions Jnfivered. 1 1 5 
 
 Q. 87. JThatdothNozKs Flooi forSintypifie and pint out ? 
 
 A. It points out the Judgment of the Great Day : ( I .) 
 
 1. That (hall be (as the other was) inevfTable. r jj , 
 
 2. That Day, after many Warnings through all Ages, fliall yet come luddenly, 
 even as the Deluge after 1 00 years premonition came as a fur prize. 
 
 3 That Day ftall haften and be (horten'd, even as -he Other was promiled to 
 be forborn I io years, came m the one hundredth y car afccr. 
 
 4 There fiiall be as lafe a Deliverance to all the Children of tne Faith otHoAb by 
 the Antitype of the Ark, as was the Ark to Hoih and thole with hirn. 
 
 < The True Ark of the Covenant having the firft, fecond and third Principle, 
 compofing and eftiblifliing one Eternal Power or Heavenly World, is typihed by 
 the firft, fecond and third Stories of No^fc's Ark. ,- j c 
 
 This World will be much Jefs excufable than that was, among a multitude ot 
 rnftan -es producible in this j that the Judgment to come is News to few, nor hath 
 been, as appears by this, that tho' in the firft publifhing the Gofpelto the Gen- 
 tiles many 'laughed at the News of the Refurreftion, yet find we none fo domg ac 
 the Judgment to come. Nevcrthelcfs how few enquire for the Ark j whereas in 
 the firft World, the Deluge could not be foreknown but by believing the one 
 
 °"i^ It^figurcs Fallen Man as followeth j i. It points out, That by Mati's depar- (2.) 
 ture from the Order wherein he was fet, his Out- birth over-maftered him, as 
 did thofe Waters overwhelm all. ' r n /- , a- 1 ■ -» 
 
 1. As Waters, whereof fome are fwcet, others bitter, frelh, fait, ftinking or 
 poifonous, make all one Flood ; fo all the Properties, when fcparate, though va- 
 rious in themfelves, make up one uncleannefs. 
 
 3. It figures the Univetfality of Man's Apoftacy, leaving no Man, nor any part 
 of Man exempt fromthe general Ccnfufion, like that of the Flood. 
 
 Q. 88. vrhat d«th Noah'j Vrunkenrefsfgnifieyby re afon whereof he cur fed hk Son Ham? 
 
 j4 I NoAh reprefented Adam feveral ways, particularly as he was the beginner 
 of the Second World or Monarchy, as Adim was of the Firft. Again, Record is 
 made of the Naties of but three Sons of Adsm ; (yii-) Cdin, Abel and i^ef*, where- 
 of one (-yit) ^^^^ only bare the Image of the Apoftacy. Nw^had alio three 
 Sons, whereof mm only bare the fame Curfed Image. , - ■^- • 
 
 2. A^am Lufted after This Worlds Property, thereby fallirgfrom his Dmne 
 Underf'andinp, Creating, Gratifying, or Living in the Senfual Image, which is fig- 
 niffed by Noiib's Drunkennefs, which clouded his Holy Image, and uncovered his 
 Shame and Brutifli Image, which is fo evident as needs no enlargement. 
 
 2 HAm was curfed, for he was the Figure of Introduced Beflialiq'. whereunta 
 the Curfe was annexed ; This was That Falfe Luft taking pleafurs m Shameful 
 Nakednefs ; therefore of Him came the filthy, and more than beaftly Sodomites, 
 and the vile brutiihCanar.ites whom TcjIjMifedcftroycd. r-- j 
 
 4. But //^wi'sadmiflion into the Ark (hews, that the very Mocking- Ipirited men 
 are not of purpole reprobated, but Salvation is tendrcd them. 
 
 The farther Anfwer is referr'd to the 5 4th Chapter of the MyjUrium Magmtm, &c. 
 
 Q, 89. U^it h the Tower of Babel ; arti wherefore were the Speeches there altered ? 
 A. r. TheTowcrof B^k/, is Fallen Man's Confidence, his Home and his De- 
 fence : Yet is a miilake having no Foundation but one continued Cheat 3 for whilft 
 
 Adan 
 
ii6 The ijj theofofhtch^Queflicns Anfvpered, 
 
 Adam fiood in the Temperaturj:, he needed no Tower ; for himfelf in God wss a 
 Urong Tower, ftancing as the Image and in the Might ofali the three Principles 
 and Harmony of all the feven Properties. 
 
 2. But when Man had run into the multiplicity Of the divided Properties, the 
 Holy United Powers could no longer be imaged by him, as a Branch cut off a 
 Tree retains a little of the worfer part, but nothing of the vigour of the Tree. 
 He became a degenerate Plant, and was like a City infef^ed with Inteftinc Fatal 
 Broils, lb that it can hold no commerce abroad, or like a man diftrafled, who 
 cannot advifc nor be advifed, being a ftranger to himfelf as well as to common 
 Prudence, 
 
 3. For Man having pafTed from the Unity into Self, became a God to himfelf, 
 and fo there were as many Gods as Nations, as Families, yea as Men : Then could 
 they no more fpeak the One Language, than abide fteddy in One Power, whereof 
 they had deprived themfelves. 
 
 4. Therefore was the One Language confounded into many, as One United 
 Power wasdiftraded into many feeble ones. But to fhew what the One Lan- 
 guage was, and the poflibility, or impoflibility, or reiloring it, and way how, can- 
 cot come under the prefcat Queftion, but falls of its own accord under the 
 i4f, 1^6, and firii part of the 1+7 Queflions, whoever God fhall enable to 
 arrive at their folution. 
 
 Q. 90. WTpot vfiof the Covenaitt of or with Abraham concerning the Blejpng^ and alfa 
 the Circumcifion ? IFh^t doth that fignifie ? 
 
 A. I It was not a Litteral or Verbal llipulation as the Covenants amongft 
 Men are, and as we are too apt to conceit and deem it. Yet is it the fubjed of 
 many, and in fome refpedls of all the holy words and writings imparted to us. 
 
 ^. It is the again ir.kindled holy powder of the Eternal Divine World, which wai 
 ingrafted and infpoken into the darkened Souls of Adam and Eve j creating peace 
 and order there,, as the Light had done in. the Chaos in order to the Creation of 
 the Out birth er World,figured by t'le Tinfture which tranfmuteth and innoHeth 
 bafe Metals to Gold: And as the holy Fire inflamed the Sacrifices, the Infpoken 
 I- 4?. 6. Gj-acefeton Fire Mans cold Affctflionsj for he was given to that end * as a Co- 
 venant to the people. 
 
 3. This was the Holy Seed fowed into the Light of the Life of Adam and Eve , 
 which was their Salvation : Yet pointing to and being the Lord Jefus Chrift, who 
 was, and is, and is to come, yefterday, today, and for ever^ but at the time of 
 the limit of the Covenant took Fiefli- 
 
 4. Thisaccordingto the Fjefli wasto defcend and be in one line only from Adjtm 
 to Seth, thence to Scm^ Abraham, and Tribe of ^udah, and took the Womans 
 Seed in the Virgin 3/</ry. . ^ 
 
 J. But according to the Spirit and Divine Life ( wherewith, and by which it 
 was in the fulnefs of time begotten ) it was not only in that Line, but in every 
 of Adam's Children as an Ingrafted Word, as truely in Cain and in his Race, as in 
 Seth and in his Race. 
 
 6 This was grieved at the Heart, by the old WorId,'vexed by the Ifraelites in the 
 Wildcrnefs, and ( as Gods formed Word ) is his wimcls in Men, judging and im- 
 portuning from Age to Age. This, like the fmail Grain of Muftard-fecd, grows 
 up to fuch a Tree as whofe top rcacheth Heaven. 
 
 7. This was the Covenant and Bieffins given ^6r<«j^rfw, and with rcfpciS to the 
 Union it hath with rfie Son of God, was both the Food of Adam's Soul, and of A- 
 braham's Faith, and the Author of his Faith and Confidence. 
 
 8. And 
 
the 1 77 Hheofophick. Queftions Anfrvered, 1 1 T 
 
 8. And now being come to the Circumcifion, having fet a Law tomv felf Co a- 
 void repetitions ( all I can ) do refer to the 8th and jth Soflions of that (hort 
 Traft caird. [ Confidirations en the Scope of J. Behmen ] compared with the 41ft 
 Chap, of the Mrfterium Magrum^ {% faid to be Epitomized or Abndged in the Book 
 of Extrafls, in every of which it is fo largely opened, that to touch it here would 
 be Tautology and fupcrfluous recitals. 
 
 Q. 91. H^hut Figure it the it^ruHion of Sodom ani Gomorrah? Hovf xvm it 
 eftHed ? 
 
 J. I. The deffru6lion of 5*oi/ow, &c. is the Figure of the dcftniftion of Bahti, 
 fcmetimes call'd the Antichnft, fometimes the Whore, fometimcs the Man of 
 Sin 5 a Man for his daring Courage, a Whore for Unfaithfulnefs and Impudence. 
 And thefc do figure 5o</o;n, &c. r ) 1 2. a 
 
 2. I. In their State and Grandeur, i. In their Sin. 3. In their Down- ^^'^ • ' it 
 fal. 
 
 Their State conlif^ed, r. In their Opulence being richly perfeflly Scituated, 
 thus do Buhykn, Antichrift, and the Whore covet and poflcis the Fat of the 
 -Earth. 
 
 1. Their State and Grandeur j Sod.om, &c. were Cities, Royal Cities, having 
 Kings and Pomp. 
 
 3. In their fecurity by their numbers as Cities in a well watered Land. 
 
 Like thefecond, thus doth Antichrift ally it felf by Policy to Chief Magiftracy. 
 Like the third, thus doth Antichrift eflabliih her felf by outward force. 
 
 3. In their Sin j i'f^fow's Sins were, i. Pride, z. Fulnefs of Bread. 3. Idle- (i.) i. i, ii 
 nefs. 
 
 Thus Babylon and the Whore is faid to be in Scarlet, with a Golden Cup in her 
 Hand, not got by Induftry, but already in her Hand. And is diftinguiihable and 
 an Enmity with the Servants of Chnftj for, i. Chrifts Servants are like their 
 Lord, humbled to the Earth. 2. If not poor outwardly as for the moft part they 
 are, yet are always as having nothing. ?. Not Idle j for they are working out 
 their own Salvation with fear and trembling. 
 
 4. In their Downfal, fudden and tnexpeded, Sodorns was not in the (ilence (sO ^- 
 and horrors of the Night Seafon, but when the rifen Sun had renewed their hopes 
 
 of Safety. Thus is it laid of fi^f^/wj, whofaid IfitasaC^ueen. (s'c in one hour Rtv. iS. 17. 
 ishsv, (s'c. 2. That 5'i>i(?i»i's Ruine was immediately from above. Thus the A- 2. 
 
 poftle faith of Antichrift \ Whom the Lord (hall defiroy by the Spirit of kis Mouth 2 thef. 2.8. 
 and Brightnefs of his coming. Therefore {hall Bihylon fall irrcPiftibly. 
 
 ?. The Fallof 5oiOT« was total, firal and irrecoverable or irreparable, in every 3. 
 
 of which it figures Antichrift , for to exprefs it it's faid that a Mighty Angel took 
 up a great Stone like a Mi ftone, and caft it into the Sea, faying, thus with violence R''"- 1 8. x r . 
 ihallthe great City Bjbylon be thrown down, and fhall be found no more at all. Rev. z8. 4. 
 4. Inthcfallof Antichrift thofe that Mil come out of her fhall be received j fi- 4. 
 gured by the efcape of Lor and his two Da ighters, as faith the Holy Ghoft, Come 
 oat of her my people, that ye partake not of her fire, nor receive of her Plagues. 
 Thus Antichrift and Babd might well and fitly be call'd Spiritually Sedom znd E- 
 
 gyp*' 
 
 y. Tothefecnd rart<rftheQucftioo, (w>.)HowitwasefFeded ? It's anfwer'd, 
 
 1. NotbytheHellifli Fire, for the Fuel arid Matter of thrat Fire muft be Eternal. i, 2. 
 
 2. Not by the Fire which Ihall fweep and reduce the Out- birth to it firft princi- By rvhizt it 
 pics before the Ja(l Judgment 3 for tj^t woiiid have diilijlv'd the Elements. >r*j na ejft ff- 
 
 6. But 
 
ri"B T^^ 177 TheofophkkQueflions Jnfwered. 
 
 ^JlffliU r ^' ButitwasefFcftedby the fiagrat of the Elementary Fire, which was fully 
 ''' "^^' luflicient to execute Divine Vengeance on the Elementary part ofSoiomt &c. 
 
 <^ 92. JV/jerefore did Lot's Wife become a PiUar «/ Salt, how U it to be under' 
 
 fiood ? 
 
 A. I. Foradreadfulwarningtoallfucceeding times, of the effefl of Covetouf- 
 nefs. We are not to be trufted with the World till we are dead to it, as ?iul faith 
 he was, then, as tho' two dead Bodies come not of their own accord one to the 
 other, they may be brought together, but they embrace not each other, and being 
 parted again, grieve not. 
 
 2. Man is what he wills i for the Magical power of the Will efpeciailyif it be 
 ftrengthened by the Aftral Spirit, is (by far) an over-match to the Elementary, 
 as is the Eternal Soul to the Aftral, now, and efpecially afcer dying of the Body. 
 Therefore when Adum and Eve's will were gone into the Out-birth of the third 
 principle the Lord tells him, Duft thou art. 
 Lu\e 17. 37, 3- ^of's Wife looking back was a captivating herfelf again, fo direftly againfl 
 Gods goodnefs and Mercy, that it is faid, Remember Lot's Wife : And is a figure 
 of all Apofcates \ like thofe Ifraelita after the Bibylonijh Captivity, who returned 
 to E^ypt to their own deftrudion. 
 
 4. Thus thofe who in their fimplicity are come a little way out of the Antcihri- 
 ftian Yoak and Cheats, yet fuffenng themfelves to be drawn back by the advan- 
 tages of this World are near Lois Wife's condition : So the Ifraelites longed for the 
 Flelh-pots : And Demos and ^udas drew back to perdition. 
 
 Q- 93. Wherefore diithe DMghters of Lot lyevpith their Father, and fir fi nude him 
 •Thrunfi^ that they might be with Child bf their Father j whence arofe two Potent Nations i 
 what doth this Figure figni fie ? 
 
 A. Such as can fee no more in Noah's Drunkennefs than what the Letter re- 
 corded, norinthisof Lotbutthe Inccft, (s'c would make the Holy Scripture to 
 be only a bare Narrative like other common Hiftories. 
 
 1. But the figure of Lo? (hews how ^^<zw (and in him we all^ went out of the 
 Paradifical order into the Bcftialicy of the Out- birth: whereby we were over- 
 whelmed and as one drunk, and hath made his and our propagation fo far eftrang- 
 ed from the Divine purity in which Adam before the dividing of the Tinfturcs 
 Ihould have propagated his holy Race, as may be beft figurd by inordinate, in- 
 ceftious, Beftial Luft. 
 
 2. And wheteas this came in his fleep, fhews the fleep of >ii4w, and our 'death, 
 neither of which {hould have been, had the Divine order been obferved. 
 
 3. Again, asof this came two potent Nations, Afoaft and Ammon, we fee how 
 near ofKin the fain, impure, inceftuous, baftard brood of fain Mankind are to 
 the holy Seed the Lord Incarnate ; for Ut was Ahrms Brother Ha-rans Son, 
 fo they were of Confanguinity as betwixt Abraham the Man of the Covenant, 
 and Lot the Figure of the Lords facred ones and redeemed, of whom came thefe 
 Inceftuous produdions. 
 
 4. For AmmonzaA Moab were not fo forreign to Ijrael but that God commend- 
 ed to them the care of his people to be their covert trom the fpoilerifi requital of 
 Abraham's refcuing Lot from the four Kings. 
 
 y. This opcnetha Door of hope to all the fain Mankind tho' in Adam finfuUy 
 conceived as IJ^v/ii confefTcth, yet the Covenant placeth it felf in and near unto 
 us, (v/^0 in our Souls and the Lord himfelf humbled himfelf co become our Bro- 
 ther. 6. And 
 
Tihe 1 77 theofophick^ Queflions Anfmred. i jp 
 
 €. Andkftly, Whereas the two Daughters of Lo< did this to prefcrve a holy 
 Seed of their Father, which was but an impure BaftardSced, thereby they figured 
 Eve, who thought her firft- born had been the holypromifcd Seed, faying, I have 
 got a Man the Lord, which was Cain the accurfed Seed. 
 
 Q. 94 jVhdt doth the figure of lAo^tspgnifiethAt he mufi he drawn out of the River 
 or laJieofffater, anibeprefervedtofuch a great Office ? The Sixth Grand Diftribu- 
 tion. 
 
 J. 1. What can figure the wretchcdnefs, mifery and helplefs ffate of all fain 
 Mams woful Offspring more to the Life than Mofes lying in an Ark of Bulrufties 
 amorgft the Flags in theKiver Nilus : Where neither his Father or Mother after 
 they had hidden him three Months could better provide for him. 
 
 2. To an Infant caft out in the Green Field v/zs even ^erufalem compared, but 
 this figure was fomethingmore, for the Field will fupport the Body, but not the 
 Water without an Ark. The Earth alfo hath befides Men, feveral Creatures that 
 may (hew kindnefs to ati out- caft Infant, but the Water hach none, alfo that Ri- 
 ver wantcth not devouring Creatures. 
 
 He was fentenc'd to die as foon as he was born, his very Exiftence was a Capi- 
 tal Crime. 
 
 3. The figure thus confidered hath thefc exprefs fignifications, vi^. i. Mcfes i« 
 his fo forlorn Eftate, is the true circumftance of every Child of .^i^OT. 2. Amram 2. 
 a,nd^Oi-hebed, are Adam and Eve. i. Pharaoh, Godsi^eveveJnUice. ^.Pharaoh's 3. 4. 
 Daughter, the Divine Virgin Sophia. 5. Her Maid Servant the Infpoken Grace 5. 
 
 in us, and outwardly the Prophets, Apoftlcs and Preachers of Righteoufnefs. 
 
 6. The ArkofBulrufhes, all the conveniences our firft Parents could leave us. ^' 
 
 7. The Sifter of Ar<j/ex, our dearly aftcfflionate Guardian Angel. 8 The River, 7- ?• 
 the diflblution and mortality of our Aftral and Elementary Man. 9. The devour- 9* 
 ing Crocodiles the Evil Angels. 10. His being drawn out, faved, nurfed and ho- '°' 
 nourcd, the Regeneration. 
 
 4. The figure tells us that all Perfons and Nations, ^erufalem as others, are by 
 the heavy Fall as wretchedly helplefs in as abfolute peril, and ofthemlelves as ig- 
 norant of the fame as was that out caft Infant: With this grand addition, that as 
 they grow in the wifdom of the World they wade deeper into the miry Flags, are 
 more hazarded and fmfuUv hardned, till in a moment they go down into the 
 Grave as a prey totheDeftroyer. 
 
 - y. Virgin Sophia ftirs up the Infpoken Grace, by the Miniftry ^ordinarily) of 
 the outward publifliers cf the Glad-tydings, whereby Man is carefully nurfed, 
 and fafely preferved notwithftanding the Decree gone forth againft him by the 
 fevere Juftice from perifliing by the River or evil Monfters 5 the mortality of our 
 Aftral andEIemen'arv Man from the Devils. 
 
 6. And the fwcct loving bleffed Angels figur'd by the Sifter of Mofes, are con- 
 cerned Spedators of 01 r calamitous frate, and willingly ready by their Miniftry 
 to help, fave and retrieve us. But all fuch dark obftinate Men and Women who 
 will not quit their Ark ofPulruflies, but load themfelvcs with the flime, and be 
 dcfi'ed wirh the pitch wherewrh it is covered, do growunaftive and unweldy as 
 to Divine Works and ftick falter and fink deeper into the filth, becoming an un- 
 avoidable prey to the Deftrojers.Outof which perfwade us, O Lord, to fuffcr our 
 felves to be drawn. 
 
 <^. 9S' ^J did the Lord appear to Mofes /« a fery fiiming Bufh when U cbofe him ? 
 
 Q. A. r. 
 
120 Tthe 1 77 theofophick. Queftions Anfvpered. 
 
 A- I. It hath been often (bew'd that Man's Fall was his going into the third 
 Principle or Out birth, therefore did Gcd doom him to the toiling about Earth j 
 which was by the Curfc made Barren ; forthefirft Principle meckned and glori- 
 fied by the Properties of the fecond, tioth where it entrcth into the third Principle 
 ('triumphantly) make icaParadile. 
 
 1. But the afflicted Sons of Abraham groan'd under the toil of the third Princi- 
 ple, which they inherited from Adam^ and travel'd to be deliver'd from the Bon- 
 dage of it, cr) ing to God becaufe of the Rigor of their Servitude ; as the Poor 
 where-ever they are opprefled may do,airuring themfelves their caufe is weighed. 
 
 5. In this needful time God appears to Mofes, in the Fire of the firft, the Flame 
 and Luftre of the fecond, in the Buili reprefenting the third : both to (hew them 
 what they had loft, and that as the Fire could burn in the Bufh without consuming 
 it 5 fo could the firft and fecond Principles have well comifted with the third, had 
 the due order been kept. 
 
 4. For when the Harmony was prefcrv'd, the firft with its four Properties was 
 as a Root to the whole, the fecond as a Life to the Root and the whole , the third 
 a Fruit or Verrue of and in the whole. 
 
 5. Whereas in the Severation and Diforder, the firft was a fire to the whole, the 
 fecond only as an incomprehenfible unknown Life and Witnels : and the third a 
 Life of Vexation, Sorrow and Pain, and leaden with the Curfe. 
 
 6. Therefore was it the Lord appeared in the Idea of the two firft Principles, and 
 fo appearing fandified the third, which was meant by the Command that Mofes 
 {hould put off his Shoes ; becaufe the place was Holy Ground. 
 
 7. By the firft Principle is fignified the Lord's Jealoufie and Zeal, and by the 
 fecond his merciful Love and Pity. Therefore is this Figure (as are many others) 
 repeated over a thoufand times (from Age to Age) on and towards the Souls of all 
 God's ranfom'd and Rcdeem'd ones. 
 
 Q:. 96. From or out of nf^at Fower did Mofes do hk JVor^s of wonder before Pharaoh ? 
 
 A, I. The Apoftle faith, I can do all things through Chrift that ftrengtheneth 
 me. But to fhe^v what Power enabled Mofes to do his Wond*ers 5 It muil be 
 known whither go the Groans and Complaints of the opprelTcd ? It is anfwered, 
 into the Principle of God's fevere Juftice, fuch time as wicked OpprefTors dcftroy 
 and devour Wicked Men like themfelves. 
 
 z. But when cruel Beafts grind and hunt the Lord'sFlock, who are not of their 
 Game : (though they alfo have the Beafts Hide on them> but return Good for Evil, 
 Pray ing for their Perfccutors This pafleth into the Principle of fiercenefs with 
 refped to the Enemy ; but the Holy World,the Fountain of Grace and Compaffion, 
 is ftrongly preft upon, with refped to the wronged Children. 
 
 3. And unlefs the Oppreflor enter into the Grace Principle by humble, earneft 
 Repentance 5 all his Works, Words, Thoughts, and every their Agp,ravations go 
 into a Subftance, and are treafur'd up fcr God's Judgment , and then thcfe that 
 fow the Wind fihall reap-the Whirlwind. 
 
 4. And from the Holy World is it faid, I have feen, I have feen the ?M£tion^(^c. 
 I have heard, (^c. and am come down. So that Mofes ability lay iv the Abyfs of 
 God's Power and Holinefsj that is, in both firft and fecond Principles. 
 
 f. For whereas the Avarice, Haughtinefs, Envy and Cruelty cf the Driver goes 
 into the Treafure of God's Wrath, fo the Patience of the Lord's Family poesinto 
 the Treafure of God's infinite Love- Principle, and Holinefs ; as we therefore reap 
 Wheat or Cockleswhence we fcwed them, fo is it here i ihus Mvfes had Power, 
 out of his firft Principle of awaker,ed 2cal to Mufter the fierce <^alitics in the third 
 
 FrinciplP) 
 
T^e 1 77 theofophick^ Queflions Anfvpeved. I z i 
 
 Priticiple, and bring them like a Vii5lorious Army upon Egypt j and out of theTrea- 
 fure of Divine Grace to vific,fecure and exempt Gojhen. 
 
 6 Yet God is but only One j thus the fwtet Odour of fragrant Herbs, and the 
 fumes of foecid Wee ts, diffcre^.tly alcend from one fire wherein they are burnt. 
 
 7. IsitoccaUonaliy a'-k'd, whence is the Fow-er the Magicians did their Wonders 
 by P It's anfwered, it proceeded out of the divu'.ea Fropeities and Powers of the 
 fpoken formed W -rd or Ou?-birth, which the Aacients were sktlfd in 5 yet was 
 theirs impo'eor, when in competition with the might Mofes exerted , for his was 
 the fpcaking, furmins Holy Powers, whereof theirs was a Figure and Reprefcn- 
 tation. 
 
 8. But our Modern Pretenders to Wifdom in Nature, are Men of WordS; having 
 neither DnineSubftance,as was in Mtfes and the Prophets, nor true Knowledge 
 of the figure or formed outward Powers, as had the Antients: but pretending 
 Divinity .0 Umbrage their {hallowncfs, do call God's Power intheOut-birthJDi- 
 abolical, ad pretending Philolopny fill their Schools and Books with an empty 
 Sound of vain wor^s, fiftitious and fabulous ; neither knowing what they fay, 
 nor whereof they affirm ; firft Coin feigned words, then contend about their 
 Etymologies J thus 'fighting with a (hadow themfelves give being to, infteadof 
 feeking the Spirits of the Letters of the Holy Tongue, whence we departed by our 
 Confulion at Bibel. 
 
 (^ 97' WoAt figure it tk Departure or brkigirig fmb cf the Children of Ifrael citf 
 cf Egypt? 
 
 ji. r. Man exchanged Paradifc for the third Principle ; the S'ubftnnce for the 
 figure or obfcure Reprefentation : and thereby his ( till then ) immortal Body 
 became by the Contagion of the Fruit of the fame like the Beaft, an Accident, no 
 longer a Subftance. 
 
 Whereunto was added a Curfe, that by toil and fweat he {hould gather his fufte- 
 nance out of the barren Earth, which himfelf was near come to be. 
 
 2. A taft and earneft figure whereof was Ifrael, whofe Males w^ere either to be 
 Drown'd as foon as Bom, or Vaflals as long as they Lived , which yet was but a 
 figure of the beft Life Man hath in this World, compar'd with that we departed 
 from, and whereof Solomon writes his black and pale Charaders, that k is altoge- 
 ther Vanity, and Vanity of Vanities, Vexation of Spirit, and fore Travel. 
 
 3. And whereas God tells Abrtth^m his Seed fliould be in Bondage 400 Years, it 
 is a figure that all Poor Mankind undergoeth the Servitude of Che four Forms of 
 the firft Principle, and the four divided Elements. 
 
 4. And now the figure of their departure out of Egypt ftands thus j As Man by 
 falling into the third Principle ftood with his Aftral Man in the four Elements, 
 and his ^oul in the four Forms of the firft Principle, which cither murthered them 
 at firft falling to them, or kept in rigorous Vaflalage till laying off the Body. 
 
 f. Out of which, aferies of Miracles only could deliver : So Man can no more 
 ranfomor deliver himfelf, than thcfe poor oppreflcd ones could by their own 
 Power call down the Ten Plagues,guide their wav,and divide the Sea and fordnn. 
 
 6. Ai.d the fpoiling the Egyptians by borrowing and bringing awav their Jewels, 
 fhews that God's Children fhall carry outof the place of thca* Captivity i/ndcr the 
 firft and third Principles, a Soulard Spirit wholly religned to God, lignified by the 
 Jewels of Gold, and the uintcflenceor Divine Tinoure of the Humanity figni- 
 ficd bv Jewels of Silver, the Seventh or Ljinar Property. 
 
 7. And that Mi^s the Son of Amrxm of the Tribeof Lfvi,one of their Brethren 
 (houldbechcir Deliverer 5 hathtJwSigaificaticMi, That God raifech up in Man a 
 
 0^1 Prophet 
 
122 The lyj Theofophick^ Quefiions Anfvpered, 
 
 Prophet of his Brethren out of the four Forms of the fii ft Principle, blowing up 
 hisUjihtand Lo^cForm, which is a fifth, as a Brother to the four, who becomes 
 a Leader, a Dehvcrer as was Mofen. 
 
 8 And whereas the Red Sea was no other of its own Nature but a hindrance 
 to them, yet by Miracle became Defenfive and Inftrumental to their lafety, by 
 overwhelming their Enemy Pharoah, &c. hath this meaning, thar Man's fragil fleet- 
 ing , earthy Life flia:l be diiven out of the wav , as was the Red Sea into two 
 Parts/ignifying the parting of Man's Aftral Spirit from his Elementary Body,giving 
 open paffage towards Canaan. 
 
 9. And whereas the Sea was on each fide a Wall to them, andfuch a defence as 
 over whelmed their Enemies , it {hews that their inward and outward Enemies 
 can follow us no farther than to the dividing of our Aftral and Elementary Man, 
 but are there ftop'd and over-whelm'd. 
 
 10 Spiritually alfo was the Sea and Cloud a figure of the Baptifm , and we 
 (that is) our firft Principle is Buried with him in Baptifm , in and by the Spirit of 
 Holinels and Love. 
 
 Q. 98. Why muft Moies remain Forty Days upon Mount Sinu j when God gave him 
 the Law} 
 
 A. r. To fignifie a certain Proportion of time, wherein ^^4>» was in the tryal 
 
 or Vroha^ and the which Mount Sinai was a figure of Bondage, in which Adam 
 
 I. enthralld himfelf and us all: which was often repeated ; As, (i.) By Afo/ejre- 
 
 2. 3. maining once and the fecond time forty days in the fame Mount. (3.) It rained 
 
 4. forty days, then came the Deluge. (4.) E\au lived 40 years , then Married two 
 
 $. 6, Evil Women, (y.) I\raeis forty Journeys in the Wildernefs. (5.) Their being 
 
 7. forty years there. (7 ) Goliah's challenging the Hoft oflfrael forty days,and then 
 
 8. p. kiird. (8.) E/L'/j's fafting forty days. (9.) Chrift fafted forty days and was then 
 
 10. II. tempted. (10.) Was forty hours in the Grave. And, (11.) Was forty days on 
 
 Earth after His Refurreftion. 
 
 2. This forty days ftay of Mofes once and again on Mount Sinai the Mount of 
 Bondage, as the Apoftle conftrueth, ihcws us that the whole time of Man's Life is a 
 time of Straits and Thraldom. 
 
 3. And whereas Afo/^j was twice on that Mount, and each time forty days, and 
 did neither Eat nor Drink, it (hews that Mankind was doubly diftreft ; that is, in 
 his Soul by the four Anguifhes of the firft Principle, and thereby is kept as Cain 
 laid, left whofoever that meets him fliould kill him, (vii-) in fear of Eternal Sepa- 
 ration from God, it's true Life. 
 
 4. And by the fecond time of Mofes remaining forty days on the Mount,is pointed 
 us how alfo Man's Body isimpofed on, influenced by, compofed of, and fubjeded 
 unto the four Elements j that is,to its rigorous heat and extrcam cold, opprcfllng 
 and fwaying it to Pain, Sorrow, Sicknefs, and Mortality. 
 
 5. So that hereby both Soul and Body arc excluded the true Food, and detained 
 in a place of Abftinence and Deprivation from the Paradilical Eating and Drinking, 
 Yfhncof Mofes fafting was a Reprefentation. 
 
 Q. 9 p. What is the Law in one Total Sum ? 
 
 A. I. The Lord Jefus teaching which is the Firft and great Commandment,faith, 
 thou Jhalt love the Lord thy God with all thy hearty with all thy might , and with all thy 
 ftrength ; and that the Second was like to it. Thou Jhalt love thy Neighbour as thy felfi 
 and thiit 9n tbefe wo Hng dU thf l<nf and the Prophets : Agaia renewech it, giving the 
 
 New 
 
The 177 *theofophick^Queflions Anfrfieyed. 123 
 
 New Commandment, that^oM love one another -, and thzt foJhaU all men {now jou 
 are my Difciples. 
 
 2. And our Apoftle faith, Love U the fulfiCing of the Ltw. But feeing the Law ^q„^ 12.10I 
 was given becaufe of Tranfgreflion ; therefore to the rcftoring that Love which is 
 
 the fulfilling of the Law, it t> neceflary wc know what kind of Love our Tranf- 
 grefllon dei-nved us of 5 and how, and what an ill Bargain wc made, that deprived 
 us of that Love- 
 
 3 . But to avoid Repetition of things, T refer to the 4^ th..4(Jth and 47th Anfwers j 
 for fhould 1 give my fclf liberty to wade in this fweet Rtvcr, it would be a Volume, 
 and fwell more vcep and highjtillitifllicthinrothe Ocean of Eternity.where dwells 
 that Love which cafis out Fear, for Fear hath Torment. My Soul, for ever blefs 
 the God of Love, who hath Pided and Redeemed thee. 
 
 Qi 100. What vf ere the Offerings 0^ Mofes? How win Sin hlmei out andappeafed 
 through ttefe Offerings ? 
 
 A. I. The 79th Anfwer contributes largely to the Anfwerof this, to which this (i.) 
 is rcferr'd. It is further anfwered, That the legal Sacrifices were of three grand 
 forts, v/'^. (i.) The Burnt- offerings. (2.) The Peace-cffcrings. (^.} The Sin- j. j. 3; 
 offerings anfwcring to the three Principles The firf^, or Burnt offering cofjfifled 
 of four Kinds, viz. (i.) The Herd- (r.) The Flock, fs.) The Fowls- (4.) The j. 2. 3. 4. 
 Meat- offerings 5 figuring the four Forms of the firfl Principle. [2.3 The Peace- Vj,]] 
 offering, which was only of two Kinds, vi^. (\.) The Herd, (z.) The Flocks i. 2. 
 figmfying the two Tinctures Male and Female, United by Jefus Chrifl interpofing 
 the Peace of the fecond Principle. [3.J The Sin-offering, which was only of one 
 Kind, vi^. A Bullock lignitying the third Principle, which is but one only, and that 
 a figure of the inward Spiritual Worlds, and fhould only have accompanied Man 
 asms iliadowdoth. 
 
 2. By thefe three Dif!ributions, was the whole Man, confifling of Soul, Spirit 
 and Body,offered up ; and what had he more ? It was therefore accepted, where- 
 cver heartily done , and fincerelv intended i but the bare Performances had no 
 Acceptation, as we fee by Cains off rin^ but a coming under the Lord's reprehen- 
 fion, as thevam Repetitions, and thinking to be heard for much fpeaking. 
 
 3. Such Offerings the Prophet compares to the cutting off a Dog's Head, and to 
 Swine's Blood. Sincerity without meer outfide 5'ervice and Hypocrifie is intima- 
 ted by the inwards that were ftricflly charged to be offered, but the skin was the 
 cfftrers part j only in the 5'in offering it was to be burnt as the World, thereby 
 fignified, fhall be- 
 
 4. As for Acceptance it is plain in the Epiflle to the Hebrews , That it was im- 
 pofiible the Blord of Bulls, ^V- fhould do aw 'y fin. But the Acceptation, Valuer 
 and Vertue was in the Sacrificer's Faith and Hope, Expe(flarion and Affedion to the 
 oneSacnfire, fignified by the Inccife and fwect Odors offered on the golden Al- 
 tar, v ^. Tne true High Priefl, offering up Himfelf outwardly once for all , and 
 inwardly often to every one. 
 
 Q, 1 01. What is the Ground of the PropheticdPropbefjivgs} By what Knowledge and 
 Spirit did the Prophets in the Old Tefiamtnt Propheq i 
 
 A. I. In the Old Teftament the word Prophefie is not always reftrained to fu- 
 ture Events, nor is it in the New ; for as the Prophets Exhort to prefent Duty ,De- 
 hort from prevailing Sin, and on Obedience or Rebellion prophefie Good , or de- 
 nounce EvU : So in the New Teftamcnt Prophecy, is undcrftood in the fame fence 
 
 {vi\') 
 
 [3O 
 
124 The lyj Iheofophick^Queftions Jnfwered. 
 
 (vz J.) to Exhortation and Monition, as w e read : or,e ?mir.g or Prophefying, e/*( 
 
 Alio, Hcthatprophefieth,Iechimp«ophelie according to the proper t !•'-:• of Faxch * 
 
 i. But trasUueftion imending caefly things to come, we mii!; r-. There 'are 
 
 two forts of Fairs, and two forts of true ProphctSiviif Firft, toce ci;be thefaife- 
 
 (i) Tbefirfi (i). Th-y are fuch asdo Lying Wonders, and predid Evenrsof Puh i If and Pri* 
 
 /.irf 0/ Fdlfe vate Importance, going no farther than into the imaged formed v* or.i the occult 
 
 Frcphets. qualities of Nature and outward Caufes and Confequents contradcd to wonderful 
 
 Good and Evil life?, into which Sa'-an can eafiiy infinuate himfclf. 
 (z-) The fi' h (2.) Such as 1 ave a Spirit of Prophefie , but not a Spirit of Holinefs • fuch 
 co7!d fort of wisBaUxja, and luck the Lord mentions, who (hall fay, L^rd, Ur^, mhavepra- 
 Fxlfe Pro- P^4ei in thy Nme, &c. And thefe have their Water out of the Fountain but re 
 pbets. ccive and keep it in foul Vcfleis. God is fo bountiful a Houfe- keeper,rhat his Wine 
 
 IS given running over ; fo thatfome falls into fuch Mens old Bottles. 
 i''3 .) The frft- 4- (5 •) The Children of Wifdom, tke regenerated holy ones, who live in God 
 fort of True and have their Names written in the Book of Life, having Divine fenfes opened! 
 Frcphets. Thele Prophefies accordi-.g to their proportion of Faith ; for Love and Faith be- 
 got them : They prophclre of their own Death, which comes to pals for thev die 
 daily, they are Prielis and Prophets, what they want in 'kill and Power they have 
 ri love to his Service. Thefe. as Prophets and Priefts iliall have boldnefs m the 
 day of the Lord, which they w^iz for, being Chi'dren of the day : and are true 
 Prophets, yet without that Gift of Prophecy this Quefdon levels at 5 and f« of 
 thefe it is faid, the Spirits of the Prophets are fubj'ed to the Prophets. 
 (^.) Tlfsfe- f- (4) Thofe of the Lord's Holy ones who are gifted by the Spirit of Pro- 
 cond fort of phecy, lome mere eminently, familiarly, fequently, and as it were continuallf, 
 Trui; Prophets, before whom the Doors of the fpiritiial World 1;, e Night and Day wide open. 
 
 6. They as Watchmen fee theconteft of the Properties, and what weight of fin 
 over-ballanceth the contra ponderatm^. Wreftlers ; for the Magical Power of their 
 Souls uniteth with the Univerfal as the Tmdlure of Gold doth with the Sun's 
 Tindlurie, they as evidently feethe Difpleafureofthe.Mmighty, as by Man's face 
 may his delight or diflike of any exrream occurrence be dilcemed. 
 
 7. This is 16 intimate, that the Lord faith he doth nothing, but what he teL's 
 or (hews to his Servants the Prophets. For as there is but one God, and his Spi- 
 nt IS but one, and that Man is a compleat Image of the whole Almighty God. and 
 having the Work of that one Spirit begetting in him the true Divine fecond Prin- 
 ap.e, he can as clearly (when gifted to this diftind office) hear and fee the Power 
 whence iimfelf and all things are, as a Glafscan refled a Face 5 for all lyes in 
 himlelf, though (likQHa.gar) we fee not the Fountain, till God's Angel fhew it 
 though it be fas that j in and before us. ' 
 
 For fuch a Man is as a well-tun'd Mufical Inftrument, the Sounds are all diftind 
 ready when ever the Spirit of God fliall play on it. And the fimile iutes well, for 
 Man s original Nunlbers and Meafures anfwer exadly to the Number of the Notes 
 in Mufick, which are 3 and 7, and no: one more or lefs j and this Harmony is fic- 
 mhed in the Harp, Organ, (^c. ufed in the legal Adminiftration. 
 
 9- And as Men are affeded with the elevatmg of the Airs to Delight, and with 
 the lolemnitv mto ferioufnefs, with the harftinefs into regret , and with the folid 
 compofure mto cxcefs of Melancholy , fo ought all to be with the Lord's Voice in 
 his Prophets, 
 
 ro. To fuch it is Ihewn many times what time, place, manner and other dr- 
 cumftances may fitly hide the Lord's redeemed ones, if the Decree be not gone 
 forth, for they fee where, when, and how the Deftrover comes j by which fuch 
 may efcape, who are not to witnefi hy their Blood, and be Crown'd with Mar- 
 tyrdom. 
 
 II. Some 
 
the 1 77 theofo^hkk. Quefiions Anfwered, 125 
 
 II. Some bave been Leaders, asMofes ; Deliverers and Judges, as Samuel^ Sic. 
 And as a figure of the Heavenly Worlds concurrence and afliftance to the Magi- 
 cal Vertue of the faithful Soul was the Oracle near the Mercy 5eat, the Urim and 
 Thuinmim,Epho(i,«3rc. 
 
 Some have been Prophets for more private and particular Occafionsj as 
 Agahm^ &c. 
 
 1 1. We are farther to know, he that liveth the Life of Jefus Chrift, lives at the 
 Fountain of Wiidom, having all the Principles and Properties in due fubordina- 
 tionto the Divine Life s whertby he knows God, the Creation, Heavenly, Hellifh, 
 the Out-world and Himfelf. 
 
 13. Yet: all this in part J he comprehends not that wherewith himfelf is com- 
 prehended, he leech a part of every thing, but not the whole of any part. As a 
 Mathematician hath a true difiinifl knowledge of both Globes which he can ^e- 
 Icribe and meafure, while yet he knoweth not fully that fpot of Earth whereon 
 his Feet tread. 
 
 14. And though the Natural Philofopher penetrateth much farther, and the '^ 
 Divine Philofopher deepeft of all ; yet how little a part know wc of him even of 
 things exiflent 5 how much Ids of Futurities ? 
 
 If. AndifPiWie/ heard the Angel praying, How long wilt thou not have Ccmpaf- 
 fion on Jerufalem, againft whom thou haft had Indignation thefe thretfcore ard tenyears ? 
 and if the Lord Jefus faid, of that day and hour knovfetb no man^ no not the Son 3 which 
 I fabmiflively underftand to be meant thus, (vix) 
 
 1 6. Not the Son as he is the opened Treaiure of Grace and Love of the fecond 
 Principle 5 but the Father, that is, as he is the fecret Treafure of the Jufticeand 
 Vengeance of the firft Principle. How very little and poor, is the utmoft, fain 
 Man's Race can attain ? 
 
 17 But hence we difcern that the Knowledge and Spirit whence the Prophets 
 in the Old Tedament did Prophefie Good, was by the Spirit in them opening thofc 
 things out of the fecond Principle 5 and the Spirit and Knowledge whence the Pro- 
 phets either brought Evil Denunciations, which fhould fucceed , was out of the 
 firft wrath Principle, or by which they call'd down immediate Evil, as Eliab the 
 Fire, was the fame. 
 
 18. But that it might not as a Coal bum the hand of the Bearer, it was wrapt 
 up in the Prophets holy Divine fecond Ppinciple. 
 
 1 9. For as it is hard for a Captain who hath Pcrfonal Enemies in the adverfe 
 Camp to carry on his Force vigoroufly, and at the fame time purfuing his Succefs, 
 wholly lav afide the Sentiments of all perfonal private Wrongs : fo is it hard for 
 a Prophet to bring the Turba on others, without his own entring into it, either 
 before, in, or after the ftroak. How needful is it therefore that finful men fliould 
 be inhibited to revenge themfelves ? 
 
 Q^ 102. Miat K Chrift tfwhom the Prophets Prophefed in the Old Teftamem ? The 
 Seventh grand Dift-ibution? 
 
 A. According to the conflant defign of avoiding Repetitions . the Anfwer of 
 this Queiiicn is rererr d to the review and perutal of the 75th, 8 ift, and 90th An- 
 fwers which laid tc^e^her, areacompleat Anfwer to the prefent Queftion, ac- 
 cording to what 1 have attaai'd. 
 
 Q: 103. ff'hatrvi;^ ]ohn BxptiftiChriH's forerunner} 
 
 A. I. The Lord faith of him , That among them that are Born of WoT.er; 
 
 there 
 
126 Ithe 1 77 HheofopUck. Queflionf Anfwere^, 
 
 there hath not rilena greater Prophet than ^obn the Baptift j that is, in the Fa^ 
 ther's firft Adminiftration ; ncverthelefs , he that U leaft in the l^ingdom of Godt ft 
 greater than he ; that is, in the more clear day and Manifeflation of Chrift. 
 Mai. 4. f,g. 2,- The Lord faith a'fo of him, Thh h Elias which rsof for to come ; as faith the Pro- 
 Ifai.^o. 3. Phct, I vfili fend you Elijah the Prophet, &c. And Ifaiah faith , The Foice of him that 
 crijtbinthe JVildtrnefs ^ Prepare ye the way of the Lord, &c. The fame iaith ^ohn 
 of himfe f. 
 
 Lee ic be faid, What is the Voice that crieth, and what the Wildernefs wherein 
 
 he criech ? And the Q^uedion lyetn open. 
 
 I. ?• I. The Voice IS not properly the Voice of Jefus Chrift ; for this was Pre- 
 
 a. paratoryto his comfrig. 2 Nor was it t e Voice properly of the Holy Ghoftj 
 
 3. for his Adminiftration fucceered that of ' I'nft's 3. Ncr a bare Human Voice j 
 
 for fo much Power and Convidlion was m it, that all men acknowledged him a 
 
 Prophet ; and his Baptifm not of Me i but from Heaven. 
 
 4. The Wildernefs was not of Earth, R.-cks and wild Beaftsj forfuchare not 
 prepared for Chrift : But Man ftray'd out of the Garden, is the Wildernefs here 
 n-.cant, that was cried in and unto, to rej^ents becaufe of the near approach of 
 the Kingdom of Heaven. 
 
 J". The Voice crying in the Wildernefs is the Father's drawing j as faith the Lord 
 Jcfus Chrift, Mo man ccmetb to me except the Fa her draw him. 
 
 C. Elias in the Spirit of Zeal is ^ohn the Baptift s Antitype, figuring fas did 
 ^obn the Baptift more eminently and immediate'.) j the Fathers fiery -Zeal, in 
 the Holy firft Principle j for Eliof and ^ohris Adminiftration was in the Father's 
 Property. 
 
 7. The great Confluence of all5^«rffi &c. to his Baptifm (hews theUniverfa- 
 lity of the Father's Applications, Convifti .ns and Drawings. 
 
 8. The reprehenfion of the Scribes and Phariles, calling • hem Ge«er4f/oM o/ri- 
 pers^Zic. Shews the F ather's drawings to Repe-'tance to be not only general, but 
 
 , particularly in and to his refolved and defigned Enemies. Alfo {hews the re- 
 jeftion of Man's Wifdom and outward Formality , even in the true Religious 
 Inftitutions. 
 
 9. Thus the Groans of Penitent Souls, and Impenitent Mens Gripes, the 
 Mournings of the one, and the Stings and Horrors of the other , proceed from 
 the Father's condemning Convidions j whereof 5oi?n the Baptift 's Miniftry and 
 himfelf IS the reprefentation. 
 
 Q. 104. What liind. cf Virgin was Mary (in whom God became Min) before Jhe 
 
 Conceived ? 
 
 ^« 10, The Virgin Mary'wzs of low Eftate and Degree. Daughter oi Joachim 
 and Anna, not (as fuch) wholly pure, as fome feign, but came from fain Eve. 
 Much lefs was fnc the Virgin Sophia 3 for the firft Adam had repudiated himfelf 
 andallhis from that Heavenly Virginity, and gone into Adultery,into Luft 
 
 1 1. So that of ^^yj' it may be iaid as Davit I of himfe f This is not revtaled to 
 me for any JVifdom that U in me more than in ary fiving Or as Peter faith of himfelf 
 and jFo^n, IVhylooiiye o»»j, as if by our Pouter and Holinefs we had done this, &c. 
 
 12. But though Mary before (he conceived, was in Soul and Body fuch a-r- other 
 Daughters of Exe, who by the Regeneration were in the Holy Element. Yet to 
 fay what {he came to be in,and after her conccivingj will fall under the Anf\s ers of 
 the two following Queftions. 
 
the 177 TheofophicJ^ Quefims Anfvpered. 
 
 Q^ 10 §. IVhy mud Mary he fir (i Efpoufcdor Betrothed to OW Jofeph hefcre flje Con- 
 ceived of the Holy Ghoji ? 
 
 A. r. An Efpoufal (of the fort here fignified) is a fo!emn mutual Contr2(fi be- 
 tveen two of different Sexes, exclufivc of all others ; fuch was This of the Virgin 
 to ^ojeph^ athing uluaiuiththe Jews: To which allude both the Prcphet, The 
 Lo'je of trine Efpoufils 5 and again Paul, I haveEfpoujedycu to me. 
 
 The above definition hath thefe parts j (vi^.) i. Itmuft he mutual, between 
 two. 2. Of different Sexes. ?. Exclufwe of ail others. 4. Solemn. 
 
 2. By this Efpoufal is figrified ; that the Virgin of Wifdom, the promifed Seed, 
 was Efpoufe i to Man's Soul. This Virgin Sophia, is the Tiniiure m the Holy Ele- 
 ment m Paradice ; vi^. the Kol v Ternary or Heavenly Earth. 
 
 3- As the Spirit, or (as feme ; -ave call'd it) the Soul of the Outward Vl^'orld, is 
 to This Out- world ard Elements a giving Mind, Senfe and Virtue to the Creatures; 
 Such is the pure Sophia in the Eternal Glorious World. The Soul and iti were as 
 one, but b)- the Apofta<ie became two. 
 
 4. Again, This Holy, Pure Virgin is Efpoufed to Man's Soul or Fiery Property, 
 her felf being cf the Tin(5lure of the Light World, and fo were thev of two Sexes. 
 
 J. Alfo This Efpoulal is exclufive of all others j for the Soul muft cleave to her, 
 and not joyn it felf to the firfl or third Principles. 
 
 6. And the Solemnity is no lefs than that which either enters the Soul into tVe 
 Life Eternal and Love Kingdom, which elfe is precipitated into the fierce Wra fh. 
 
 7. Now that Mary''s Efpoufal fliould precede her Conception by the Holy Ghjbfl, 
 was, 
 
 To {"hew what Infinite Grace did immediately on the heavy Fall : For Man even 
 ready to be devoured by the third Principle, and to devour himfelf by his firfl, is 
 by this Efpoufal (the Covenant of Grace^ flayed from the AbylTal Fall, which 
 ftop or betrothing mufl needs be now or never. 
 
 That it was only an Efpoufal, and that before the aftual Conception, was j to 
 fliew that Man could not be entru{led(at leafl not yet)with fo ineftimable a value. 
 
 To fignifie an intermiflion or intervention of Time or Ages, to pafs and occur 
 before performance of what had been promifed ; being, as the Apoftle phrafeth 
 it, the end 5 vi^. us upon whom the Ends of the World are come; as had faid the 
 Angel to Dxniel. 
 
 To fhew what avafl diflanceMan had removed himfelf, that his Refloration 
 muf^ be wrought by traft of time, as men creep out of Chronical Difeafes, fothat 
 the time of Eipoufal was, as faith the Apof^^e, My little Children, of whom I tnvel 
 in birth a^jinjill Chrijl be formed in you^^ till an Embrio mature to a compleatnefs, 
 or a Seed to be a Tree. 
 
 Toattefl the Genealogy of the Lord's Earthy Hum.a-ity to be ofDiviJ. For, • 
 befides the exprcfs, frequent, plain and full Tefdmonies by the Prophets and 
 Apofllcs concerning Chnfl's Lineage, both Genealogies in ALuthero, from Abraham 
 for fatisf>ing the Jews ; and in Luke^ to Adam for comfort of the Gentiles, do 
 pitch on ^ofeph^ wherein Mary is included , becaufe none married out of their 
 own Tribe, and confequently none El'poufed out of it- 
 
 The certainty of Mar/s Genealogy is demonfl;rated only by her Efpoufal with 
 ^ofeph, to keep humble that Sex, who being the divided Tinfture^were firflin the 
 Tranfgreffion. 
 
 Q. 106. How rvdi God 3 viz the JVord made FUJh ? Jf^hat hath he ajfumedfrom Man ? 
 
 R A, I. 
 
 r. 
 3- 
 
2 8 the 1 77 Theofophick, Quejlions Anf tiered, 
 
 A. I. In the 7^, Si, and 90 Anftters, and in the r 5- particulars of the aith 
 Chapter cf the little Treatifc call'd Gonfiierxiions. &:. en the Scope of Jacob Rehmen, 
 much relating to the prcfent F.nq uiry is cpened. Yet it fe;ms fit to lav farther 5 
 (t/^) I. That becaufe Man's goirg into tnc third Principle, had fubjected him to 
 the Mortal B-tlial F.elh, m the Wrath and Curie; if the Word had not aflumed 
 and been made Fle!"h, the Pki.ler had not bren as broad as the Wound. The 
 Eiemeatary parr i (vi^.) that of the four Elements, rr.u ft for ever have remained 
 Cap:i\ e \r\ Death, and p^ffrd away with ihe melting and diflblution of them, into 
 their ilLcher, without Recolledi :n or Refurrdion. 
 
 2. At the fame i.-.ftant therefore, of the Virgin Mirfs Conception, the Word 
 in or of the fecond Principle, was b/ the Vehicle or Medium of the Holy Element 
 Conceived in the Light of her Life, taking hcr's, {vl":^.) our Eternal Human Soul 
 and Spirit, or Light generated out of the Souls Ellences, and both Soul and Spiric 
 became as one in an Eternal Band with the Word, like as the Mafculine and Fe- 
 mini ne Tindures unite in ordinary Conceptions. 
 
 3. In the fame moment alio, by the genuine Right of Nature, as the Divine 
 7.z<S.it of the two Principles breath out the third Principle, attrafling the Powers 
 thereof for their manifeftation, and by the faine immutable Law, as by which 
 common Fire attraifls Air, did This Holy Divine Conception call to it the Afiral 
 Powers and Spirit, and thofe (for their AlTociaccs) brought, as their houfe and 
 clothing, the four Elements, being of the like neccflity, as the Body of a living 
 Q-eature follows the Head. 
 
 Thus the Word became Flefh, yet as incomprehenfible not only to the FlefK, 
 but a!fo to the fallen Humane Nature as the Eternal Soul is to the Altral, or as 
 the-Aftral Spirit is to the dead Earth. 
 
 4 But as truely as the Eternal Humane Soul and Spirit, the Tin»5lure, the Aftral 
 Soul, the Animal Spirits and Sences, and the Elementary Body or Bulk compofe 
 and form one Man, fo truely did the Word of the Almighty Son of God the Vir- 
 gin of Gods Wifdom: the difappeared Image of the Heavenly Humanity alTume 
 and unite with Mans Humane Soul, Spirit, and Tinfture, enter alfo into the 
 Allral Vigor and Powers, alfo enter and aflame the Elementary Flefh, and con- 
 fecrat. circumdfe and hallow them j and thus become one pcrfeft complcac per- 
 fon God and Man. 
 
 f. Thede:ay of the Lungs is hard to be reftored, becaufe applications thither 
 are obftrufted, their Porter fo curioufly guards the entrance, as that Air only may 
 have admifTion ; wherefore the Wall is fometimes broken by Infcition to fend in- 
 Je^ions to the part impaired, tho' with great haz ird. 
 
 But our Almighty Reftorer hath entred the whole Man: every crevice and fecret 
 cf Soul and Bod'/ is all Superficies, an open Field at Noon day to the Omnifcience 
 of gracious Love. 
 
 6. When my dull Spirits a little penetrate this incomprehenfible condefcention, 
 my powers yield up themfelves proftrate, tremble and flame, my Soul finds 
 himfelfas one li.ing among the dead; it hath fome thing to fay and do which it 
 wants apt Organs to exprefs and profecute. And if my obfcure Soul find him- 
 felf uncq-;ally yoa'<cd, w!.at a fcoopdid Infini'e Goodnefs make to bear our griefs 
 and take on him the chaftifemeat ofourp;ace, be as a Lamb dumb before the 
 Sheirers. Yea under the Msrci'.e's Murcherers and Tormentors pour out his 
 Soul ' He h:d not his fwiet Face from Ihame and fpitting, that by his ftripes we 
 his crael Enemies might be healed. 
 
 Q. I Q7. i^^hereforc vfould God become Min ? couli be not fo'give MAn his Sins vsltb- 
 cjit hiccming Mxrt ? 
 
 A. The 
 
the I'-j'j Theofvphick^Qjicftions jinfircred, 
 
 A. The Minds of Men have been verv apt to err about the Dodrinc of forgiving 
 fin, thinking it to be like verbal Remifllons among Men, or at a Bar of Judgment. 
 
 1. bneparty pretend pofleifionofihe Keys of the Kingdom of Heaven by fuc- 
 cefllon to Fefer, who himfelf had no promifc of them but as he was one of the A- 
 poldcs, which when it was performed was ts him and the reft alike: Yet ftill 
 that Party plead prcfcription, and faying a form of worc^s like a Charm, great 
 finncrs arc told they are pardoned, yet probably by fuch who arc often greater fin- 
 rers than themfelves. 
 
 2. Another party lefsgrofs in words,yet nolefs remifs in Praftice and Conver- 
 fationexpe^flpardon ofanAgeof fins, by a Death-bed pretended fbrrow, and 
 words of hope and confidence in the Merit of the Lord Jcfus without, any confor- 
 mity all their Life to his Death and Rcrurrcction. 
 
 3 . Had the putting finful Man into a BleiTed ftate been fo eafie j Would the on- 
 ly begotten Son of God have taken our diforder'd Souls and vi!c beftial Bodies, 
 born the Curfe, fulfilled all Righteoufnefs, cncountred and been flain by Death, 
 ft Ihameful death, pafled through a Sea of ftrcights, grief and pain, exerted a Se- 
 ries of miraculous power? No, No. 
 
 4. Man was eftranged from God, had loft hi^ noble Image, was partly a Devil, 
 and partly a Eeaft, it was then abfolutely neceflary he ( who alone was mighty 
 to fave ) fliould do all he did : Or Man was pad any help, and all hope of Refto- 
 ration and Pardon- 
 
 f. Therefore did God become Man, the Word was made Flefli to appeafe the 
 wrath of the forms of the firfi principle, by inkindJing Divine Light in them, 
 therewith alfo was Mans Spirit Cwhich was like a Phantafm, or like a foolifh Night 
 Fire ) inflamed with Sacred Love, and Mans Aftral and Elementary parts were 
 Tmdlur'd into a due Subjeftion to his more noble part as they to the Divine. 
 
 6. Thus the great Captain entred through Death to break the Gates of it, re- 
 ftoringthe Virgin Image in our Humanity ; of himfelf he fatth, fohn 17. i^. And 
 for their fakes fanftifie I my felf, that they alfo may be fandified. 
 
 The pardon of fin produceth a mortifying of fcif, a rifir.g in a new Life, a fa- 
 crificing every Luft, a Love fickncfs to the Lord, a War with the Enemies, a Heart 
 broken and melted, a new tender one receiv'd, this is true Gofpel forgivenefs. 
 
 Q. 1 08. Horv Wii the uniting cfthe Deity ind Huminity in this becoming Miti ? 
 
 A. I. Gcd Created /liiw an Image of the whole three prindp^.es, both firft 
 and third, fully illuftrated by the holy fecond principle, yet was his very third 
 principle of the holy Paradifical Element wherein was the pure, modcft, chaile 
 Virgin of Divine Wifdom vouchfafed to Manas his Bride. 
 
 But neither is the Virgin, holy Element nor Paradife God, but the Virgin is the 
 Tinfture of the Light, and the holy Element theFlelhand Blood of Chrift, whence 
 was Aiim and the Angels. 
 
 2. Thete things foreknown, way is made to anfwer the Divine fecret fought af- 
 ter in this Queftion, and rcquirech the Eyes of all the three principles as they 
 ftandin the Spiritual World: which are open in fome meafure in all the humble 
 Holy Ones, but to others (tho great Proficients in Knowlc;'gej if 01 0\A AUm 
 only J I am dumb, and theli: things are idle Speculations ; they are lockt, bolted, 
 fealed. 
 
 3. But to the Children of the Kingdom it is anfwer'd. The Deity united it felf 
 to the Humanity in the holy part of the Humanity in every of the three princip'es, 
 (that is) in the holy Element, where his third principle in his Creation flood 
 ^fe could he not have rul'd over the ftderial, had he not bsen m their Root i for 
 
 R I they 
 
I j the 1 77 Theofophick^ Qjieftions Anfvpered, 
 
 they but Imaged the powers of the holy Element, and Eternal Nature^ or great 
 Myflery 
 
 4. Wc are not to be fo ignorant as to fuppo(^ the Deity toek into union our 
 Eeftial part ; for we fee in iranf nutation of Metals the drofs or ruft is not affciflcd 
 with the Tinfture. The regenerate new Man feels while we are prcfent in the 
 Body we are abfent from the Lord. 
 
 r- The Infinite Deity or Heart of God the fecond principle of Love createth no- 
 thing, being himfelf the end of nature, ( 'vi^.) as out of himfclf; for he is the 
 perfcfl: Summit of all, yet doth comprehend all, penetrate all, only the perverfe 
 Mill blindfolds it felf. 
 
 6. But tho' the holy Love principle or Deity createth nothing : As neither doth 
 the outward Sun generate anyfubflance out of its own pure Body but furchereth 
 pre-exiflent Matter. Yet, becaufe Man had efiranged himfelf both from ?h9 
 holy Element and Virgin of purity, who was his Irr;age, being the Tmdure of the 
 Light, as himfelf was the exprefs Image of the Father 5 therefore did the for ever 
 Bleffed Deity (totheEtemal Admiration of humane Nature, and of the Angeli- 
 cal World ) Unite himfelf in the holy Element ( which is his Heavenly Flefh and 
 Blood) and in the Virgin of Wifdom ftheSpoufe of theSoul j unto miferable, 
 fal!en, blind, diftreifed Humane Nature. 
 
 ?• Hereby meekening the rage and diforder of the darkned Soul, illuminating 
 the unfetled Spirit and Underftanding, and Tinchiring the very Siderial Scul, or 
 Aftral Spirit, or Man : Extending alfo his Abvfs of Infinite Grace to the very Ele- 
 mentary Body. As Aaron s precious Oyl ran down to the Hem of his Vefture. 
 
 <^. 109. Houfi did Chriji become Born of Mary ta this TVorli^ without prfjudice to her 
 Virginity ? Hon> could Jhe after the Birth remain fiill a Virgin ? 
 
 A. I. This pure Virgin Conception may fiiew all who are not wilfully blind, 
 what Adam's exchange of pure Virgin Love and Modefty for Lull ( in the divided 
 properties ) was, 
 
 I refer to the 5:4. 61,62, 6^, and 6s- Anfwers, ftudioufly Ihunning recitals of 
 things written in any of them, how pertinent focver hereunto- 
 
 z. The Virginity of Mary remained intire after the Conception and Birth of the 
 
 I. Lord; i. For, it may be ccnfidered that this moft admirable condefcention, 
 
 was a work begun and perfedled by Infinite Divine Love on ' the one part, and 
 
 holy awe and profound humility on the orher ; more above wanton Lufl, than 
 
 do the Coeleftial Rays excel the foul Kitchen Fire, in purity. 
 
 3. Obfcurely figured by feme eminently holy Men, who were the Children of 
 
 Old Age, fuch as ifaac and others a'^ter long barrennefs- So was ^ofeph given to 
 
 Rachel, and othe.'S after Wreftlirg wich God by Praver, as Samuel to Minna. And 
 
 ^obn theBaptift given to Elix_abeth whofeemed to be proverbiallv call'd Barren. 
 
 Now in the holy Parents of fuch the wantonnelsof Fielbly Luft was withered, 
 
 which in theVircinMiry had not been excited. 
 
 2- 4. Let it be confidered, that theaccefs of Increafeof Homogeneous Vertueand 
 
 Power doth not nor can weaken, impair or lefifen the vigour of the property it 
 
 (i.^ hath 5 a?, ( i- ) In a Houfe where burns a comm.on Fire, the hot Sun and ?ea- 
 
 fon makesthe heat more ardent, tho' that Fire lefs penetrating and fcaldirg. Or, 
 
 (2.) Into a Room where burns a blinking Tandle, or other fmall Light, a 
 
 Beam of the Sun entring makes the place more luftroiis, tho' that fainc Lijiht, 
 
 v3') lefsluminous^ And, 3. Pure Water poured into Water fomewhat foul, maxes 
 
 it not lefs, but more pure. 
 
 5. Thusthehply Element feeding the Life of Afrfr/ej regenerated Soul, and in 
 
 the 
 
2>5tf 1 77 '^heofophick Quefliom Jnfwered. 1 3 1 
 
 the fame pure Element the Virgin of Gods Wifdom being the Tinfture^f the 
 Light and Spoufe of Jefus Chnft. In the fame pure Element with that pure Vir- 
 ginity of Gods Wiidom the Infini'c holy fecond principle the Son of God took for 
 an Eternal propriety the EITences of Marie r Humanity, and did (of all) form * 
 
 one Divine and Humane Holy One, Holy Thing, Holy Child, O'c. 
 
 And ail this could no morecierraft or impeacli her Virginity than the Elixir put 
 into common Wine or Water, can debafe and debilitate it, and decline it towards 
 the difefteetn and ineficacy of common cold Water. 
 
 Q:. 1 10. fVhy did Chriff walk «»* cottverfe Thirty ye its upon the Earth before he took or 
 entred^upon his Office'* JVhy did he increak in Age and Favour vfiih God andAfan, fee- 
 ing he is God himfilf 3 and needed no grevoing or increa/ing ? 
 
 A. I. Infinite Wifdom faw Thirty years neither more nor lefs than necefTary ; 
 wherein compleat obedience might adually be rendered by the fecond ^d^m to 
 all rhe parts of the Righteous Law breken by the fir ft, and all this before the Lord 
 took his Office. 
 
 z. For in thefe Thirty years the ten forms of Fire in the a(flive I ife fignified by rU, Jrt^fir 
 ti\e ten Generations begmmngirti'er. and ending in Abrahim had their perfeft r frlii 
 work, three times 3 becaufe as Man had miferably e" ranged his Life forms by T i-«.f 
 aiftualTranfgrcffion in e\ery of the three principles: So accordingly did the Son * 
 
 of God ( who was now allb the Son of Man) gradoufly travel with his ( which 
 -were our Lifes forms ) and in and through all the three principles by the feveral 
 fteps of the ten forms ot Fire in the aftive Life. 
 
 3. Bringing thereby thefirft, fecond, and third principles which were ftray'd 
 from the will of the hberty ( as the nrft ofthe ten was figured by Sem) and in- 
 troduced the Humanity through the deTirirg. anguiih, and all the reft into t're 
 tenth (that is) mtothe Holy FlcHi and Paradifical or Angelical World figured by 
 Abraham. 
 
 4. Thus ^ofeph theType of this Glorious Thirty years, ( wherein were fulfil- Oen. 41. 4^0 
 led allRighteoufnefs) endured Eondsge, andaSeries of Sorrow, and when he 
 
 was Thirty years old ftood before Pharaoh, and was put into Oifice next un'o 
 him. 
 
 j^Pivzialfo another Type of this, after paffing many tiring hardfhips andal- 2 Sam. y. y, 
 moft invincible difficulties and hazards, was at the fame Age of Thirty years 
 Crowned King. ' ' 
 
 This IS reprefented again by David's Thirty Worthies, and three more Honour- 
 able than the reft figure the years after the Lord took his Office. 
 
 6. Noih'sArk and i-o/mons Temple, were each Thirty Cubits high pointing us Gm 6 if 
 thefe Thirty years. iKi ' 6 3 
 
 NowforanCwer to the fecond part of the Queftion, why Chrift did increafe ^"^^ ' ' 
 in Age ar.d Favour with God and Man, ^-■c. 
 
 7. This fignifies and points out to us his p;^ocefs and paffing from one part of the 
 Law of Righteoufnefs which he fulfilled, into another to fujfil tl^ati as the Ark 
 was gradually Built, and the Temple eredled Cubit after Cubit. 
 
 8. fofsph and David had firft a youthful privacy, and then fevere figures given 
 them to bear : fometimcs to be as it were given up and loft, and agoin, paffing 
 that, almoll fwallovted up of another. Thus alfo is the Chriftian taught to add 
 unto ^aith, Patience, Expeiiencc, e^c 
 
 9- The Lords procels from ft.ue to ftate is the Epitcmy of the Birth of the Eter- 
 nal Powers j ths liberty of the will flowech into a definng, thence into fharp ac- 
 tj aiting, thence into anguifh, thence into the Eternal Nature, (ji'c, through all 
 the torms of fue to the loch, or Crown and punv'tutnof *(>/. 10, 
 
l^z The ijj Fhilofophick, Queftions Anfwered. 
 
 TO. As out of the Anguifhes of the firft principle, is g;nerated the love and yoy 
 oftheiecond which the Chriftian feels, and the learchmg mmd fees in every (ve- 
 - ry ) outward power. 
 
 Now for that the fubfequent Queftions w ill lead to inquire into the admirable 
 procefs of the Lords humblirg and emptying himfeit. What is written may 
 luffice to this anfu er. 
 
 Q. iir. W>:.y did Chrift (uffa bimfdfto he Bjpt'.i'dhy John w»t K'jfer, tthereAt 
 he himfelf tcvm both the Bittifm And Biptii'-r rehicb focuU Bjptiie with the Holy 
 Ghoft } 
 
 A. ThisQueRion made, ^otn the Baptift, a4ding, I have need to be Baptized 
 of thee, to which the Lc-d anfwered. Suffer it to be fo now, for thus it becometh 
 us to fulfil all Righteoufnefs; for the Lord ofthe Law by taking Mans fallen Na- 
 ture on him, having fo far made himfelf fubjcd to it as that he muft fulfil it, and 
 that thereby he might introduce into the Humanity a fuitablewill of walking a- 
 greeably to it, found Baptifm part of that Righteoufnefs. 
 
 2. And yet in Mo^es according to the Letter, yea until f o^nisno mention of it 
 iQor. ro. 2 in exprefs words, only the Apoftle makes this^Baptifm to be meant by their paf- 
 
 ling through the Red Sea, and under the Cloud. 
 
 3. Chrift Jefus by taking on him fallen Mans Nature, took on him that which 
 flood and confifled in and of all the three principles, and every of the three prin- 
 ciples in the fain Aiim were depraved ftandirg in need of Baptifm. 
 
 . , ^ 4. The firft principle or Soul fJood in need ofthe Baptifm of Repentance from 
 
 ,3 »^ '• "T* Citiia works 5 for Mans Soul had ftray'd, imaging in it the dead Out'buth which 
 Acis 1 3- 1 4- IS dead to it. 
 
 The fecond needed the Baptifm ofthe Holy Ghoft working Faith in or towards 
 Gcd, which was it ^ohn meant, when he faid I have need to be Baptized of thee. 
 
 The third or Af^ral and Elementary ^Tan ofthe Out- birth, needed the outward 
 Baptifm, which outward is as a Medium to the other. 
 Rih 6 2. ">' And we find all three in one Breath, orderly by the Author to the Hebrews^ 
 
 vi^. not laying again, 6^t. (1) Repentance from dead Works- (2.) Faith to- 
 wards God, ^3-) The Dodrine of Baptifms j thus ftard the principles in the re- 
 generate Man. 
 
 6. And as the Sea was the Inftrument to cover the Enemy for his def?ru(fl:ion, 
 and tlie Cloud cover "d the Ilriclites for their defence ; fo the outward Baptifm 
 fliews us the burying of the old Man, and the wafhing and ai ifing of the new 
 Man. 
 
 -• In the firft fence we are defended from the opprefTmg diforders ofthe old 
 Man {hut. -dp m the firft principle, and in the other we arc reftorcd by the riiirg of 
 the fecond principle in the new Man, which is the firft Refurreftion j teaching the 
 Song of M<)lcs cind of the Lamb. 
 
 8. And tho' the (iderial Man comprehend not what is done to it, yet feeing it 
 (hared in the difobedience, it is buried by the Baptifm of Water; Seeing alio ic 
 ihall {hare in the Rerurre(flion and Eternal Salvation, it muft be waihed in Bap- 
 tifm. 
 
 9. Thus fee we why Chrift fuftered himfelf to be Baptized with Water, as in the 
 <^ueftionis demanded, aUb why all his Servants under the Evangelical Adnnni- 
 ftration are to do it, not only as a Litteral, but aUb as a Foundation Duty. 
 
 0^112. 
 
the 1 77 theofophkk, Quefliom Anfwered* 135 
 
 ^ iTi. Jf^erefore mufl Chrijl after hh Baptifm be tcmptei Forty daysintheWilier- 
 tefi ? Whit doth icmeinthxt xGoi-mnnjhouU be tanpisd.} And. vehj mujl the D^vil 
 tsmpt him before he begin his JVorfis of JVoni.'r ? 
 
 A. I. AUm was tempted and fell in ir, and his fall open'd a Door in the Hu- 
 mane Nature, through which the Tetiptcr entreth j for hisfxpfl: principle is drawn 
 by the Forms ( whereof it is compounded ) i.ito anaJ/erfc willagam'l the meek- 
 nels and refignatiDn, fo that the Tempter entring the breach widens it : And the 
 third principle.which Man Imagcth in hia Soul, isthe Kingdom whereof the Prince 
 of Darknefs is a God. 
 
 2. The D;vil ufeih the pafTive powers of c':e out- world, in themfelves pood, 
 to his direful Machinations and other powers, which by their being feparate ( and 
 in thatrcfped) inthemfelvesevi!, are as Tools ready made, wherewith to exer- 
 cife C as far as his Chain reacheth ) fatal defigns, co bring Tragedies on Places 
 and Perfons. 
 
 3. And all Men whofe Intellcfts ( the remains of their fecond principle ) are 
 confin'd in the limits either, of their diforder'd firft or third principles, how poli- 
 tick, fpsculatively penetrating, feemingly wife, or rigoroufly fuperftitious foever, 
 are all yet VafTals, Drudges and Ear- bor'd Slaves to the wicked one at his will . 
 
 4. But where ingenious Nature fimply follows its O'^n dilates, asundebauch- 
 ed Childhood or Youth, that Intelled is little ferviceable to the Hellilh powers, 
 even as the out ward Sun and Moo -1 are little ufcfu I to them. Tho' at the fame 
 time the Spring that feeds that ingenuity derives from the firft, not from the 
 new Man and fecond AUm or Regeneration, nor is ics Life from the Divine Light. 
 
 f. It is alfo too manifeft that the Children of the da>', in whom Chrift is form- 
 ed, being immur'd in BcftialFIeih, propagated by Apoftate iinful Man and Wo- 
 man, and having the Tin«5lure of their Souls i npaired, lye open to the Tempter, 
 and have great necefllty of Divine aid, continually to humble themfelves, pray, 
 faft, watch, fighr, ftrive, wreflle and ufc all diligence, left they enter into Temp- 
 tation. 
 
 6. Now the Lord Jefus taking the Humane Nature on him, did undergo the 
 evil, and bear the load of Temptation, being one eminent part of his procefs for 
 us J but the Tempter, not feeing the purity of his Conception ; being quite ano- 
 ther principle, too deep by far for him, might conceive hopeof hke fuccefs as he 
 had againft Eve., who was a kind of Virgin, and the Lord being made of a Virgin : 
 But the Lord faith, the Tempter cometh, but hath nothin,^ in me. 
 
 7- Now that the procefs of Temptation Qiould fucceedthe Baptifmof the Lord, 
 teacheth us, that the New Man's Advances in the Way of Obedience, is a time of 
 holy fear, care and humbling the Soul, it being the more not the lefs liable to va- hS, i. i8. 
 rious, multiplyed, terrible Temptations, and m thar the Lord was tempted he is 
 able to fuccour them that are Tempted. 
 
 8. Why the Temptation la(!ed forty days is referred to the 78 Anfwer. Alfo 
 why a God- Man (hould be Tempted is fli;wn above. 
 
 HisTcmprationmuftneedsbeof the Devil, or otherwife as from without, his 
 Divinity and Purity exempting him from fuch variety, as v/e poor miferable Crea- 
 tures are furcharged with from within our Souls and outward Man, and Objefts 
 of our Sences are as fo many Snares, Serpents and Devils in us, about us, and 
 wairing way- laying us. 
 
 9. And laftly, that all this muft precede his work:ng of Wonders and Miracles, 
 t«a:hes us themechod of the Eternal World, alfo is manifeft in all Created Exif- 
 ts.icies, vii. Thatfrgmthe an^uifli^ofchefir.lfgjr fynnsflio'ild refult the glo- 
 ry 
 
i|^ the I'jf theofophick^QuefiicnsAnfvpered, 
 
 ry, of the fecond Principle, or other three Properties. But I clofe here \ becaufe 
 (if God will) that I hve to meet with more of the dear, precious, golden, in- 
 eflimable Contemplation of tr.e Frocels of Chrift, it may tall under the 117 
 C^eftion. 
 
 Q:_ 113. Hotfi ve^ Chrlfi in Heiven and dfo on Earth both at cnce ? 
 
 ji. I. Men may not think Heaven and this World to be fo revcr'd,as that Heaven 
 Cannot he faid to be here, till the prefent World pafs away ; for though this World 
 cannot be in Heaven by rcafon of its Impurity, yet Heaven is in this World, for 
 ft comprehends it, and u the whole feccnd Principle j where- ever the Infiiitc 
 God is in his Love, there is Heaven. 
 
 2. This underftood, it muft be acknowledged Heaven is in every Heart that loves 
 God, but every Child of God is not yet in Heaven ; for they are fo prefent in the 
 Body, as that they are abfent from the Lord : that is , their love, &c. hath an 
 allay of Drofs 
 
 5. But the Lord Jefus Chrift, and alfo the firft Adam before his Fall, were as 
 Men, or in their Humanity iij Heaven, fbr their love was perfed, anditmuftbe 
 noted, that the Lord faith not the Son cfGod^ but the Son of Man which « inhieavsn. 
 I farther refer this Anfwer to the 77th and 108th Anfwers. 
 
 Q;, 1 14. lyhy did Chrift upon Earth teach before the People concerning the J^irtgdom 
 tf Heaven in Similitudes or Parables ? 
 
 Mat.T^, 54, A. I. We read, AH thefe things (pa\e he to the multitude in Pxriilesy andvoithout 
 
 (i.) A Parable fpxlishs not unto them, (r.) Adding, that it might be fulfilled^ 8cc. IwiU 
 
 Pjal. 78-2. open my mouth in Parables , feeing therefore the Text gives that for a Reafon, muft 
 
 we not receive it as fuch ? 
 
 (2,) The fecond is, The Reafon the Lord Himfelf gives His Difciples, To you it k 
 
 Mat. 13. IT. given to ({norv the Myfieries of the f^ingiom 3 but to them it is not given. 
 
 (3.) The Text alfo gives (vl\^.) with many other Parables^ See. as they were able to hear it^ 
 
 Mirli 4. 24. The fourth is drawn from the Lord's w arring and inhibition ; Gift not Pearls 
 (4.) before Svfine, nor Holy things to Dogs^of whom it is faid l>y the Lord,! fpea{ to them,8cc> 
 Mat. 7. 6. becauft they feeing fee not, and hearing thfy hen not, nor di they mderftani. Of theni 
 Mat. 13.13. alfo it is fafd, Make the hearts of this People fat, mai^e their Eyes heaiy, &c, 
 ASfs 2^.27; z. Summarily then, the Children by means of their wcaknefe were not able 
 Ifai. 6. 10. to hear it otherwife than in Parables, though to them apart they were open'dj 
 and the Multitude , by reafon of their Wickednefs, were not worthy to heir it 
 otherwife ; becaufe the proud Rejeftersof God wereiiwardiy devilifli. and out- 
 wardly bruitiih, and are cali'd Dogs and Swine , to whom the Childrens Bread 
 might not be given j for God refill eth the Proud. 
 (rO 3. Becaufe Man was fallen into the third Principle, over which he (hould have 
 
 been Ruler, fo that the regenerate themfelves were outwardly bruiti{h,and in their 
 inward and beftpart were as young Children ; to them the Gracious Lord vouch- 
 jfafcd to bow down, and as it were Ufp, and to feed thcTj with Milk. 
 
 4. For as much now as Man was gone out of the Unity into the Multiplicity, 
 God of infinite Bowels follows him into it, and there teacheth him by the Earth, 
 Corn, Fruits, Stones, Thorns, Sheep , Fowls, Ants, &c. Making them fpcak to 
 him, purfue, convince and judge him, bv the Good and Obedience of the very Oxe 
 and Afs, gratefulnefs of the Earth for Ram, and Bounty of Heaven in the Seafons, 
 and when nothing will do, he makes the Stone cry out of the Wall, and Beam out 
 ofthc Timber to anfwer, leaving fuch, not only without excufc, but accufed by 
 
 the 
 
The ijy theofophic^QueftionsAnfrvered. 135' 
 
 the whole Creation. Ncverthelcfs, by thefe Parabolical Applications, call'd the 
 fooliflinefs of Preaching, was Power found to favc them that Believe. 
 
 Q. 115". ff^hy httth not Chriji himfelf defcribed hk Gojpel with Letters in Writings hta 
 cnly taught and left it aftert/Ards to hk Apojiles to write down ? 
 
 A. It may be fuppofed and argued, who fo fufficient as the Omnipotence of the 
 Son of God ? Who could lb exaftly difcover the Myftcries therein, as the Author 
 thereof ? Who could fo challenge and command Belief, as he who is Truth it felf ? 
 with the like reafonings. 
 
 T. But we muft know , that the Three glorious Perfons, have Three diftinft 
 Operations, vi^. The Almighty Father, or Infinite firft Principle doth Eternally 
 beget and generate as his Love, Delight or Heart, the Eternal Son whom he giveth. 
 The Almighty Son or Infinite fecond Principle is Eternally begotten every where 
 in the Abyfs; giving Himfelf,who is the Light of Divine Life.having Life in Himfelf, 
 is Himfelf the Gofpel written in the Heart3re are manifeftly declared to be the Epi(tle of ^ ^^^' 3* 3* 
 Chrijf. The Almighty Spirit, Holy Ghoft, or Infinite third Principle , doth Eter- 
 nally proceed from the Father and Son, and Eternally publi'h, propagate, figure, 
 declare, image and maniteft the firft Principle and the fecond j alfo the firft in the 
 fecond infinitely, through the whole Abyfs. 
 
 2. Thus was the carrying on, pubHQiing abroad , orprofpering this wonderful 
 Work of the Arm of the Lord to reftore loft Man, being like making dry Bones 
 live, the proper operation of the third, not of the fecond Perfon. Therefore faich 
 thtLcrdtotheDikipks.l^hat Itellyouinthe ear, preach you on the hoitfe tops. Again, 
 He that believeih, the wcrlis that I dojhall he do, and greater nforlis^ See. And faith, the j^fxt, ro. 27, 
 Spirit when he cometb Jhall convince the World,Sic. ^ohn 14. 12. 
 
 5. Thus ^fcr^xfr/jm figured the Father's property or operation, giving his Son a 
 Sacrifice, Ifjac the Son's property giving himfelf j but facob that of the Holy Ghoft 
 multiplying firft into 1 1 Branches, then became as the Stars,and the Evil Seed only 
 profetTingare like as the fand for multitude, fand for their earthinefs. 
 
 4. Thus as the Lord faith, r^e Father hath bom witnefsofmr; And again, fpeakfng fohn^. 17^ 
 of the Holy Ghoft faith, jcr he fhatl talie of mine, and give it unto you j mtfuing Je- 
 rufalem only, but the whole World with his Votfrize. 
 
 Q. 1 1 ^. IVhy muft it he the very Hi^h Priefts and Scribes or Scripture learned (who 
 taught the Pi opl) that muft fptali a^:ainft or contradiH Chrift ; ani would readily mocl^ 
 him, and condemn him continually to Death ? IVhy mujl not the worldly Magiftracy do it or 
 the common People ? fVhat doth that ftgnifie ? 
 
 A. [. The worldly Magiftracy expe<5l Civil Duty and Obedience j their gran- 
 deur is their Idol, and having the outward Obeyfance and worldly Advantage, 
 it fufficcth. 
 
 2. The common People expeft moral Juftice and common HoneHy, and find- 
 ing that, are quiet j efpecially if no bait of Profit by Treachery offer ro accrue 
 to them. 
 
 2. Now Chrift's Difdples in imitation of their Lord (whofe Kingdom was not 
 of this World) do fubmit to Magiflracyin all civil Concerns, grudge chem no: 
 Civil Honour- and all the Profits they can reafonably challenge, and all this for 
 Confcience fak". 
 
 4 Alfo to the common people, they give readily what commutative Juftice . ^ 
 guides to, and have a propenfcne'is to more, (vi\.) to be Good as well as J < ft, 
 to give and forgive, wherewith the common people arc not only fati^fied, but 
 
 S (though 
 
1^6 The I J J 7heofophick^Quej]ions Jnfmred: 
 
 (chough in their tempers brutilh and dogged) are often obhged to Peace and 
 Gratitude. And as for Profit by abufingChnlVs Followers ? there is ulually Ik- 
 tle ; for the Crofs and Poverty is their portion here, as it was their Lord's, and his 
 firft and eminent Followers. 
 
 f . Therefore though Herod on the Wife- mens Enquiry was by miftake afraid of 
 Chrif^, left the new- born King (hould fupplant him of his Regality, the latcer He- 
 ro J and his Men of War fct the Lord at nought ; and what the con^mon people did 
 in their Acclamations againi Chrift, was by the incitement of the Pricfts. ^c. 
 
 6. Now why the High Priefs and Saibcs or Scripture- learned were Chrifl's 
 cruel Perfecutors, was grounded on , and proceeded from the following Maxims 
 ofier'd to Ccnlideration. 
 
 (i.) The nearer one approachcth a much defircd Objed , the niore hot and fliarp 
 
 is the Deiire. 
 (2.) He of two Rivals for one excellent thing that mifleth it utterly j his Defpera- 
 
 tion is Anguiih at his own falling fliort,and Envy at the fucceis of the other. 
 (3.) The contrariety of Darknefs to Light, moves the Workers Hate of being 
 
 detcfted. 
 C4 ) The Expulfion and final lofs of the pofTelTion of an Ineflimable Good , is the 
 
 highcft provocation to Rage. 
 
 7. Thefe things duly weighed, fliew why the High Priefts and Scripture- learned 
 were the Lord's implacable Enemies, (harpefl, hocteft and mofl tunous Perfecu- 
 tors, even to Death. 
 
 8. FromCaijT, the fiift Falfe cruel Worfhippcr till then , Chrift as Chrift,Truth 
 and Integrity met no fuch Advcrlaries (among Mankind) as the Apoflatcs , pre- 
 tending to the true Worlhip, and from that day till now, none fo real haters of 
 the humSle Children of the diy, as the Bhnd Zealots, making themfelves believe 
 they are doing God Service, by dtftiOying thole who bear the moft exprefs Cha- 
 raders of His Di\ me Image. They Kifs and Bstray, and are mufier'd by the Craft 
 and Malice of the fallen Angels, and make up the Antichrifl : concerning whom, 
 I may not here enlarge, nor charader him 3 becaufe whoever God ihall ufe to an- 
 fwcr the 1 61 Queftion, will meet it as the only Enquiry there made. 
 
 Q. 117. Why mufi there he fuch a rexy and Procefs cbfervei towards Chrijl ^ with 
 Moc^ingS: Rf preaching, Verijioriy or Scorn and Scourging before hh PaJJion ? ^^7 did God 
 fuffer that to be /« done ? 
 
 A. In regard none of the Queflions paft nor behind lead to the opening the 
 whole Procefs of Chrift as doth this , I m.ay be permitted to digrefs by way of 
 Retrofped from the preient part of the Prccefs, this C^utftion learcheth a'rer: 
 yet not fo far bsrrk as the Conception and Incarnation whereof ^acobBehmen's 
 Bock of tie Incarnation difcourfethj as doth the nft Chapter of the Confide- 
 rarions of, O^c. But what is here intended, is only the Myfterics of His Infancy, 
 CircL miifion, and Flight into E^£.)/'^ 2 Of Hii Youth- 3. Of His Thirty Years 
 Privacy, and t'nen co.me to the preient Difq-iifition. 
 
 1 'The M; llery of his Infancy, Circumcifion and Flight, wherein we muft fee 
 his Sufferings. 
 
 I. Privvively. i. His diverting, Self- emptying, deep humbling and becoming 
 only as an Objeift of. Compaflion, Pity and Charity, as are Infants i fi^tr'd by 
 Ifaic, who went as his Father v< illed by Submiflion, not by Choice. 
 (i) 2. Pis proce^cirg into a ftcte of Ignorance or Nefcience to be guided and 
 
 guarded by others, who weretomonifh His Danger and prevent it troni Hzrod. 
 Particularly he was, i. as wholly unknpwing in the firfl Principle, w^. The Jea- 
 
 loufie 
 
The I'iJ 7heofophicJ{_ Queftions Anfvpered. 1 3 7 
 
 loufie, Subtlety, and Cruelty of Herod^ and to ward that ftroke, is fully refigned 
 to the Father, by the miniftration of Angels. 2. He was as wholly ignorant in 
 the third Prinaple, vi"^. Whither to fly, and how to be furnillied for the Charge 
 incident to a NecelTary Flight, and conRrained Exile ; unto which the Prcfcnts of 
 the Eaftern M^gi feem to furnifli fofeph and the Virgin. 
 
 :i- Pofitivefy. His becoming Wretched, i. By taking on him our naked, help- 2. (1.) 
 lefs, fhiftlefs ftate ; for Man's Fall renders his Offspring the Epitome of Mifery 
 and Nakednels, mere than the reft of the Creatures, who all bring their Cloth- 
 ing with them. 2. Wretched bv Suffering, as was the Circumcirion,requiring Pa- 
 tience, and the Danger in the Flight, requiring Refignation. 
 
 4. Thus this Child- like ftate, as it confilts of Simplicity, Humility, Innoccncy 
 and unl'potted Purity , is the abfolute Univerfal Refuge and Retreat of all th^at 
 enter the Kingdom of God 3 as the Lord faith , Except ye he converted and become at 
 little Children, ye JhxU not enttr^ 8cc. For the top of the Gate entring into Glory, is fo 
 low, that only the humble ftoop fo low, kneel, creep and enter, and none elfe. 
 
 y. We fee a Child, aftranger to the griping Cove:oufnefs, Pride, Envy and 
 Rage of the firft Principle : So is the trucly new-born Chriflian. Itis alfocare- 
 lefsof heaping up 5 the Infant wills no more than the wants of Nature, aban- 
 doning fuperfljity. A Child takes no hurtful ImprefTions into the Mind, to en- 
 rage the Padions through the Doors of the Sencesj but when the Countenance of 
 things fmile or frown, their AfFeitions of likmg or diflik;, are difengaged and dead 
 to them as foon as removed. 
 
 6 Thus are vve taught to be, to praife and difpraife, to flattery and contempt j 
 for the one muft be as a Song to a Child, at once ended and forgotten, the other 
 as the fnarling of Dogs in an outer Court, which concern us not 5 for neither the 
 Wrath of thefirfl fierce hcUilli Forms , nor the lying Cheats of the third Piinci- 
 ple arc lefs dangerous where prevalent, than Fire or Water getting mafiery. 
 
 7- Thus is the Infancy of this bleffed Babe , fuch a Mvftery as teachech Divine 
 living Doftrine, and is the impregnable Fort or Bulwark which Hell hath ever in 
 vain befiegcdj for while we keep faithful to this ho'y integrity , our peace is 
 perfeft. 
 
 8. The fecond Mvfterv is that of hisvounger Years, or Youth; wherein we be- M) fiery 2. 
 hold and learn his Patience and Subjctflion or O'^jdience. The true root of i'a- 
 tience, is Humility J the root of right Subjcftion, is Reverence 5 and of Obedience, 
 is Love. 
 
 9- Here may be noted, that never was Su' jcdion. Patience, Humility and 
 Obedience to Parents, and all placed over us, enforced by any fo cogent and irre- 
 fragable ArgumeRt, as it IS by this Su'->je<flion of the lord JelusChrift to thenij ^^.^Ug j, ^i. 
 Even to^ofeph, nootherwife His Parent than by Eipcufai to Mjry : and that not 
 for a fhort time, but a Trad of mar.y Ycat s, e\ en after His being among the Do- 
 ftors about the Bufinefs of the Almighty Father. 
 
 10. In admira'ion of this Condefcention behold here ! Oh my Soul , the only 
 Son of the only God, the Soveraign of all Worlds ; that He might pluck thee as 
 a Firebrand out of the Fire of thine own kindling ; content to burn HiTifelf, that 
 He might Redeem thee from dark Chains of Everlaft ng VafTa'agc . b".came Him- 
 fclf a Servant fubjed to His Inferior Subjefts, becaufe Man revolted from his Obe- 
 dience to God ; God obediently fu^jedcd Himfelf to Man. The ^Vlfdom of God 
 learat Obedience by the things which he fuffer'd . 
 
 1 1. Doth my Soul beg to know His fwec. Name ? Where dwells He, and who 
 or what is He like ? 1 am told He was like a Servant . no Thing Creature,or World , 
 may be liken'dto Him ; but that His dwelling is wi'-h the humble, many times in 
 old Cottages and ftrong Prifons. And that one of His great Names is but a Mono- 
 fy liable vii, LOVE, S 2 12. A 
 
138 'Xhe ij'j 1heofophick,Quejlions Anfvpered. 
 
 1 2. A Name that calls for Love,and commands Obedience for the delight found 
 in Love. That Hear c therefore that reading and meditating this nnd weeps not, 
 the heart that groans not, bleeds not, melts not, breaks not, flamfsnot, is not 
 the Heart of a true Man, but of a Beaft or a Devil Metamorphos'd into Human 
 Ihape. 
 '^^7 l- 13. The third Myftery is of His Thirty Years privacy, the Types of which are 
 
 in the i lo-h Anfwer 3 and in the firft part of that Anfwer is the Ground why 
 Thirty Years was the due proportion of time for compieating adual Righte- 
 oufncfs 
 
 14. Elfe ir may feem marvellous, that He who was the Light of this and all 
 WorlJs, could wich-hold any of His infinite diffufive Vertue : Alio, that feeing 
 He was only the faving Light and Fountain of Salvation without whom the World 
 p:rifljeth , fhould conceal His Glory ; His Omnipotence not being obnoxious 
 to the Contagion of Sinners with whom He might converfc , which our impotence 
 expofeth us to. 
 
 15. May we not on this occafion be warn'd to put a ftrong bridle and reflraint 
 on our Tongues (the Herald of our impetuous Lufts^ in our Applications to 
 others } knowing how often it wounds us and others, and inverts the End for 
 which it was vouchfafed us, 
 
 17. May I not hence alfo convince my felf,that very much of my Work is within 
 rather than abroad, and that Gods Holy Work with us is entirely within Men? 
 for the beftial part of us is the Monftrous Image, got by departure from God, 
 foahenated, that all Communications and Approaches toitmuftbe Image-like, 
 ifintelligibleto us fain Men. 
 
 17. Ard whereas the I )ivine Work is agitated in Man's fuperior part,it caufeth 
 a departure from the brutifli Man 5 therefore was this of our Lord's moft inwardly 
 a Sacred filence, privacy or fecrefie for fo great a part of his Pdgrimagein Flefh on 
 Earth, wherein he was literally fcparate from Sinners. 
 
 18. How crofs to this is the precipitance of our rufhing to fpeak our fappofcd 
 Knowledge, and of unmortified Mens hypocritical Stage Plays in PulpitSjand other 
 publick Oratories ? 
 
 19. How oppofite to this is our n<;edlefs aflbciating (for Curiofity) with Com- 
 pany to whom we cannot do, and from whom we may not hope for Good? 
 
 20. How diametrically thwart to this , is that River ofThouglits, likefwarms 
 of Locufts, which are uncontroulably allow'd to confume our precious Fruit, and 
 thefe Thoughts are moftly generated in the llinking Lakes of ditcompofing con- 
 verfe with beflial psople- 
 
 II, Chrift's fu eating Blood in his Agony was, when his Sufferings came to the 
 breaking of the fourth Form, which is the Fire ; for then did the other Forms fe- 
 verally grow prevalent , furrounding him with Death : that ftate being fuch as 
 Men mean when they fay the Heart is broken ; for in the Heart is the Fire- life. All 
 which did our dear Lord bear j bccaufe >^^.z/« had enkindled in himfelf a Fire, 
 which (had not Gracious Love even then interpofed and been infpoken^ had foon 
 devour'd him. 
 
 21. The Lord was betray 'd by ^udas , his pretended Friend and Servant ; for 
 fuch feemed the Serpent to Eve, and by a Kiis, a fatal falfe Friendihip of Eve to 
 Aldm J thus we ftill fall by miftaking Enmity for Friendihip, pcriftiing for want 
 of Knowledge. 
 
 (3.) 23 Our Saviour was apprehended and bound j for Adam (ourUndoer) going 
 
 out of the Liberty, was bound by the prevailing Anguiflies of the fir fl Principle, 
 * and Mortality of the third Principle. 
 (4-) 24. Jefus the Eternal Light was thus dealt with by Night j becaufe Mm went 
 
 out 
 
The 177 TheofophicIiQueftfons Anfivered. 13P 
 
 out of the Eternal Day into Eternal Darkncfs 3 therefore was the Lord carritd to 
 the Murthercrs bv Niehc. , % 
 
 2f. Our King the Lord of 'llory, was mocked, reproached, derided and fcom'd ^''^ 
 by vile Men ; becaufe Adan had introduced fuch odious {hanr.e, as made him the 
 fcom of the D;vils. 
 
 26. Tnc Prince of our Peace was fcourged, though the Innocent Lamb of God ; C» J 
 for Adam awakening ail the Properties, made ro: on'.y the EiTtnces to be inwardly 
 Raging, but his outward Body (as tharof the Beaft) to be iubjcifted to the Whip 5 
 whidi the gracious Lord re^iis'd not to er.dure for us- 
 
 27. The 5on of God, '.'eir of all Things, and Kirg of Immortality was Crown'd (70 
 as if he had been a falie King with Thorns ; bccaufe Aiim would in his Pride be 
 
 like God. and wear this Worlds Crown. 
 
 z%. And as all theic were bu: Fore-runners or Entranceof Adim on the borders (*•/ 
 cf EvcrlaftiHg Deflrudion, whereinro he ua? plunging his whole Man and Po- 
 fteriryj fo a!l thefe thirgs were done ro the fecond Adam^ and meekly endur'd 
 by Him betbrc His PaiTion. _ , , 
 
 29. And ail this was to make a plain and terrible Demonftration to all Mankind, v^O 
 that Smunrepentedof, becomes a SubfJance ; crying for all inward and ouc\%'ard 
 Vengeance for ever. See 25 Chap, of the Tiiree Principles. 
 
 <^ 1 18. If^y miifi fh -jery Tachers of the Litw bring Chrt/i to the ^udzmtm, ini 
 jet mufi be put to Deuth bj the HeMbeniJh MagiftrAcj ? }f^iit doib tkstfignifie ? 
 
 A. r. T.hat fo it was, appears : Now to anfwer-whv it wa? fo 3 Let it be noted, 
 that Perfecutions proceed not out of the fecond Principle, for in that all are Uni- 
 ted ir\ Love and ^ieckne^s, nor out of the third, wherein Ci\al Magifeacy f!and- 
 eth J for that of i:sown Nature (if not unwarily heated) perfecuteth none : as 
 is found in Chiiltian Repubiicks , who ha\e no opprefCve mrereft to advance or 
 fupport, Perfecunon introduced! not its fting. 
 
 2. Nor m fuch only, but in the N'ahometan Monarchies, h not Religion as fuch 
 perfecuted, but Conqucfts made for the ereaming their poor outward Mom.en- 
 tary Power. And this is found not wily among the Turks, bu: Perftans , under 
 whom tr.e Chnftars crpy the rich and large Country of Gtvr^a^ and thofc Chri- 
 ftians not ieven'd and perverted with Idolatry. 
 
 3. But Perfecunon Hands rooted in the firft Principle , in which it ]& apparent 
 how Brethren in Profeilion betray Brethren in Truth and in Deed , becaufe they 
 allconiftof the felf- fame four Forms and parraftinder oniy in :he Fourth; for 
 the Children of tne dav only eencrate out of their Fire-i:i'. ir»2 E:ernal Light, and 
 the other proceed no far'her than the Fire ,; ger.eraring no other Light than a falfe 
 cme (v/> ) as may conhfl w ith the felfc Maxims of the third Principle, a Serpen- 
 tine Wildom. 
 
 4. Thence is it that from the natura' ftrife of thofe divided Properties and Rage 
 of the Fire proceeds the cruel Perfecutions ; the; efore the High Priefh and Teachers 
 of the Law with t e unbelieving Jev^s were the Lord's bitter Enemies. As was 
 Ciin the falfe Sarrificer to A'-d ; for that^pf/bv eriindline therrae Light, facri- 
 ficed his own .^nerrions. Will and Heart, which Cxin rcfers-ed, and fo his offenng 
 was lame and di resarded. 
 
 5- Nor may i: feem ftrange that the Teacher? of the Law fliould be at Enmity 
 againil the Fulfiikr of it ; for they wereonly Mini'' ers of the Letter and the Letter 
 killeth. Thus Antichjift who fuccceds the Jewiih Pncfts m killing Chn!^ in his 
 Members,would bind the Children whom God hath made free, but cannot. 
 
 6, J)x\isifim4€L che Soa of the Bondwomaa pcrfccutesljM^] acd would have 
 
 beeo 
 
thit 
 
 1 4 <3 . - the 177 theofophick. Queftions Anfvpered. 
 
 been the Heir. Thefe if they can acquire Power ia the third Principle deHrcv the 
 Sons of the freeV/oman: if they cannot, they call the Cn il or Milrary Aflilhnts 
 whom they mif- inform as Human did , then flir up fuch a Fox as H ro:l^ w hofe 
 jealoufie of lofing, what the Lord would not foul His fingers with, picmpts him 
 to Cruelty. 
 
 But more particular might I have been here, would it not anticipate what will 
 fall under the 154 Queftion concerning the titular Chriflian, and c e 161 Que- 
 ftion concerning Antichrift, by whomfoever God (hall open their AnfwerS; whi.h 
 is therefore here forborn. 
 
 . up. JVhy mufiChrifi fuffer and. He} WofGoito do it for fuch a revenge faf^e, 
 he might attone and reconcile er appeafe himfelf? Could he not other vrife forgive SiK> 
 
 A. I have no reafon to vary my often mention'd defign of declining Repetiticms \ 
 therefore muft refer the Solution of this to the 107 Anlwcr. 
 
 Qi_ 1 20. Whdt U the figure of the two Murtherers rohich hanged on a Crofs on each 
 fde cfChrifl ? And why miiji Chrift die on A wooden Crofs and not other wife ? 
 
 A. Adams terrible Fall was accompanied with dividing the Tir(5lures, as is ma- 
 nifcft in the 43d Anfwer, which brake and parted him into a Woman, as is {l;ew'd 
 in the i^jth Anfwer. And Cas more links of that heavy chain j foUow'd the ex- 
 tremities of Heat and Cold, as appears in the 5'och Anfwer, a-recable to the fcpa- 
 rarePropertiesintheTreeof Good and Evil, cifcovcr'd in the jyth AnlVver. All 
 whichis made more obvious in the Birth ofc^/wand Abel: to every of which 
 Anfwcrs, for laying open the thing fought in the firft part of this C^uellion, I re- 
 fer my felf. 
 
 r ■ Ye: farther for Anfwer we muft know, that Adam when fallen hung between 
 the er.raged Properties of the firft Principle and the third Principle, as it were lean- 
 ing on both, ufing the Out-birth to mecken the exrorting Provocations of the 
 four Angi iil-.es. And having loft the Divine Vifion , had his doleful abode be- 
 twixt Hell and this World : which is the thing figur'd by the two Thieves ; the 
 one whereof was forgiven. 
 
 2. Thus i-- it that Publicans and Sinners, fignified by thofe of the third Prin- 
 ciple, enter tnc'Kingdom of Heaven before the Scribes and Pharifees. who fas in 
 the 1 1 8ch Queftion is clear'd) do f^and in t"he Zeal and Wrath of the firft Principle 
 to perfecute and worry them in whofe Hearts the Day-Star or fecond Principle 
 is rifcn. 
 
 3 . Now that the Lord did die on a wooden Crofs and not other wie. was , That 
 as the Civil Magiftrate is God's Ordinance for Execution of vindidive Jurftice j as 
 being of the third Principle, which third is the Inftrument or Figure of the firft and 
 fecond, as is evidenced in the firft part of the 1 1 8th Anfwer. JSo the wood of the 
 Crofs was of a Plant of the fame I'rinciple, by Eating the Good and Evil Fruit 
 whereof Adam fell thereinto. 
 
 4. Therefore was it prrper to bethebicter and Bleflcd, or Evil and Good In- 
 ftrument, framed for the Lord's fufFcring Death, whereon in him hung all the 
 three Principles, who, though he was Lord of Glcry, yet like a patient Lamb for 
 the Slaughter, bare this unexpreffible Anguifli,as if himfeif had been a TranfgrefTor, 
 to the pouring out of his Soul to the Death. 
 
 Qi I i I . How did Chrifljlay Death en the Crofs ? J/oiv cme tbit to fafs ? 
 
 A> I. That 
 
Ihe I'j'j Theofophick^Quefliom Anfvpered, f^I 
 
 A. 1. ThatChrift the Son of the Bleffed God fhould li'ie, offends the Turks 
 and Pagans. That He lived fo humbly , and died lo contemptibly offended the 
 Jews J but the Froud lives of us Profeflcrs ofthtNameof Oiri^ ^wcin themean 
 time believing Him fo meek and lowly a Mafterj nit ft needs cflfend not only Jews 
 and Turks, butChriRianity it fe'.f, and above ail the Holy God. 
 
 2. what confidcration can tread down Mans lofcinefs, i^ the looking on our 
 crucified Jefus will not- Who can chu e but (i .finitely rather than l^;owj^, concern- 
 ing Lti\iirui) fay, Let us go, that rve msy die with him} No lefs than thui to do, 
 can fccure us againft cbe fecond Death ; for he that isdead is free from Sin. Where- 
 fore faith the Apofte, fpeakir.g of this Death, I die daily. 
 
 3. Chrift did flay Death on the <■ rois wiih his Dying, by laving off tb-* filthy 
 Garments AdimhzA. wove hi:nreifmto, that is, carrying the Monftrofity where- 
 with the Souls EfTences were charged xlog'd and immured as a S^nCrifice into Deathf 
 and through or out of Death again into the Liberty of Immortality ; as the burnt 
 Sacrifijes precipitating their dai k Matter arcfe into a Radiant luftrous flame. 
 
 4. AdAin made himfelf and us jaflly De: lorsto Dcach, but the Lord not only 
 difcharged, but brought Death into his Debt , as at large might be fhcA^n. He 
 difarm'd it and takes away his Dominion , fo that he reigneth over it : thus hatU 
 this Rofe of Sharon perfum'd our Graves- 
 
 •). It is in the Anfwer faid we may as eafily return the Sun backward over 
 us, as change Nature's regular Motions of proceeding from a Seed to a Root, then 
 a Fruit, and then a Seed, which Seed muft firil die before it multiply. 
 
 6. Wherefore it was that fain M;m's monftrous Im.age was ncccfTarily lead into 
 Death, and the monflrofity left there before the new Image was raifed ; for the 
 new arileth by the falling off of the old, as faith the Lord, a grain of Wheat brir^- ^oh- 12. 24." 
 eth not forth much Frui: except it die, but abidetb aloKe. Thus came Death to be flam 
 by the Death of the Lord of life, 
 
 C^ 1 22. Why muji Chrift he naiCd to the Crofs ? Ani why mvft hit fide be opend with ' 
 a Speir out of which Blood and Water ran ? How do thefejignifie in the Figure. 
 
 A I. Chrift Icing nail'd to the Crofs (a Plant or Produd of the third Pfinci- 
 ple) fhews us how we are fixed to the loading burthenfom part of that Principle, 
 whence we cannot dif engage or free our felves, though being over- leaden there- 
 with we fhould greatly defire it, but muft patiently wait the whole time of our . 
 life till God ihall do it. 
 
 2. And as Chrift refufed not His Crofs, no not the carrying it, though the Bur- 
 then exceeded the f?rength of His afflifted wounded Body ; for that one was corn- 
 pclled to help h;m to bear it 3 thus neither fliould fain Man refufe his own, nor . 
 help to bear another's Burthen. 
 
 3. And as Chrifi refufed neither to be nail'd to it, nor did remove His bleffed 
 Body from it, but thereon meekly poured out His very Soul, and breathed out ' 
 His "Spirit, end was taken off by others 5 fo will the regenerate Man fpend and be 
 fpent for his God. 
 
 4. And as GUI of ^i<zw's Side f being rent open j wentout a Female Property, 
 which Wound (otherwife incurable) was repaired by the piercing Jefus holy In- 
 nocent Side } becaufe as the feparating the Female from the Male Property intro- 
 duced fo great an Evil, the Confequence whereof was Defilement, Mifery, La- 
 mentation and Wo. 
 
 5 . *^o the piercicg the lord's Side was the opening the Divine Fountain, whence 
 iffucd Blocd and Water, that is the Virgin Tindurc of ^oul and Spirit, the holjr 
 Fiycand light,, the firft and fecond Principles in Infeparablc Harmony , which 
 
 introducea 
 
i^i The I'jj Theofophick^Queflions Anfivered, 
 
 introduced that Good, vi^. the bringing fcrth R-g-itcoufnefs, Salvation and facred 
 Love wherein coniifts the pore Heavenly Virgin Image (that out of which Adam 
 departed and died, or difappeared to hirr) the Bride of Chrift, and Joy ard De- 
 light of the Eternal World and General AfTrmbly and Church of the Firft- bom. 
 
 • Q_ lij. Why mufi Chrift be reproached on the Crofs ? 
 
 A. I. One accounted it the Complement of Mifery, when a Captive in much 
 Torment beg d his fevere Governefs (whofe Slave he was, in old Rome) for Eafe 
 or foiTie Mitigation, who was fo wholly regardlcfs as to be all the while Painting 
 her Face: a Scene calculated very fitly toihe prefent Mother of Harlots in Komc 
 Antichriftian. 
 
 X. But wha! is the anguiQi and torture all Creatures are capable of, ^if com- 
 pared with thisfupcr abundant grief fcrrow and load, the weight of a world of 
 Sin preiTed oar Lord with. To all which that ('no part might be exempted) was 
 added, that His blefL-d Eyes where Love and Mercy fate Triumphant, and His 
 Prayer-hearing Ears muit fee the fcornful gefturcs of Prophar.e Heads, wagging 
 at Him in 5corn, not bowirg to Worfhip Him, and hear the Taunts of vile and 
 blafph-emous 5pcdators: the very PafTers by, and a This"" under Execution joyn- 
 ing to aggravate it. So was the n of tjiiib^ fulfill'd i':\ the 27 Matihew. 
 
 3. And what l"hall we fay , was not t'-e Cup bitter enough till cruel Mockings 
 were wrung into it? but thus it was. t'.at as Adam by the lots of his Inn-cence, 
 purity and brightnefs, fell into guilt, fii:hir.efs andfccrnj repro-ichedby the De- 
 vils, by the firit and thira Principles, by the "mofC^is, his own and the reft of 
 his finful Poiterity, by every Eifence, whence he fell, and every icparatc unclean 
 Property into which he fell. 
 
 All this did He who hid not His Face from Shame and Spitting, receive as if it 
 had been His own Due, and His own Procurement. 
 
 4. And into this Shame, Mocking and Reproach muft every Child of the Rege- 
 neration fubmiflively enter, and accompt it their peculiar Privilege to fuffer their 
 own Shame by the Lord's defignacion, we fuffer rightecufly yet the Lord calls if. 
 a fufTering for H-m. 
 
 $. His reproach was Aforej- Riches and the Apoflles Joy, His Chains are all pure 
 Gold, but ail the Lord's Children mufl remember t^at their Crofs is fully as long 
 as thetnfelvfSi being the Pi incipleanto which.thcy fell, and thar the\ arenail'dt^ 
 it. But though the Lord's Crown were Taorns, there is at the End of our light 
 and momentary AfHidions and Crofs, a Crown of Righteoufnefs, and Eternal 
 weight of Glory, coming by the mcer, free Gift of gracious Love. 
 
 Q:_ 124. Whether wa alfo the Divine Power in the Blood, which Chrift Jhti or pourti 
 into the Earth? - . ir^- ■ 
 
 Q;^! ay . tVhy did the Eirth tremble when Chrift hungon the Crofs ? 
 
 A. The latter of thefe Quef^ions depends on the opening of the former , fotI«t 
 one Anfwer will fuffice to both. 
 
 1. The whole fcope of the Gofpel teacheth us, that Chrift was truly God and , 
 truly man J for that the Deity gracioufl/ United it Self to the Humanity in thcla- 
 carnationof theLorJ Jefus. .... 
 
 2. We arc alfo to know, that though God may be difHnguifl-.ed as into three, 
 yet not at all divided : Seeing therefore that God affiiincd the Hurranitv and be- 
 came Man j we may not after that Unity, civile Him from that Humanity which 
 He Uflit^ himleif wich, though we diihnguiih the Deity from the Humanity j left 
 
 we 
 
*The r-jj Theofophick^QueflionsAnfvperecl. 143 
 
 we fcem todividc Him from Himielf- What therefore Godhach jojned together, let 
 no man put afunier. 
 
 9. By the 'ncarration of the Lord JcfusChrift He Himfelf. whois God Bkfled 
 for ever, becarrc a God-N'an. in an inleparable indiflT U b.t Unu n A d (a little to 
 digrels) the Human Nature of us poor Me i is to lho,igl/ ail'ed, clpoutei or be- 
 troathed and adapted oy the lame Incarnatmn, rharit ismcft Mp:ndioi.s, admi- 
 rable and raviihing. Hjwcanapoor Earthen Vcirei bear the ftricus contempla- 
 ting of it ? 
 
 4. For were Man fenfible how near God is to us (who as of our fel\ es are 
 wretchedreis and vanity in the abftradl) ic muftbe \A,ith the re e crate Children 
 as it was with the Women departing quickly ircm the Se->u"chic uich Fear and 
 great Joy, and with others as with the Scukiers, thev would ' e as dead Men. 
 
 $. But the third principle is an Ecipfe to the proffe(5l of the Soul awakened by 
 the 'un of Righteoufnels, and an allay to their holy aft'-ifting Med'.tanons, and is 
 alfo a mitigation and flattering gilded Dream to the wiUu g.y deluded Cap- 
 tives. 
 
 6. And now to ftep back to our Work, we muft 'av, that the Humane Soul of 
 the Lord Jeius b:ing ot Divine Conception was inleparable from his Deity j 
 therefore tiie Blood he (hed for us Sinners had Divine power in it ■■, for that Souls 
 Mafculine '■eed was out of the fountain Spirits, pure beie'reGod,as of the Eternal 
 Divine fubftance of the Holy Ghoft. 
 
 7- And as Fi:e kindleth combufhble Matter ; So was the Feminine Seed he re- 
 ceiv'd from the Virgin A/U7 f which was a ii« our Sou; according to which he is 
 ourFlcfh and Blood, and our Brot! er) united and incoiporared with the Divine 
 fubftance,makirg one Heavenly Humanicy in an indiff lub e Band. 
 
 8. Thus as a Child re;eive'h a Scul from the Souls of Father and Mother, (b 
 this Heavenly Humane Soul of t! e Lord Jefus, d\* elling in his holy precious Blood, 
 was one and buc one received fro n the Holy Ghoft and the Virgin AUiy. There- 
 fore was it that: when the Lord did ihed his Blood for Mankind he is truly faid to 
 pour out his Soul ; that iJlood being the Chariot of his Soul. Alfo out of his lide 
 pierced by the Spear, came Wa'er, the ^^ignitier and Chariot of his meek, pure. 
 Spirit of dear love and punty, as the Blcoa of the Soul united unto the infinite 
 Spirit of Love. 
 
 9. When therefore this Water and this Blood fell to the Earth, the Divine 
 power being in and with it, caufed the Earch to tremble, the Rocks to rend from 
 their dark Coagulation, the Graves as Prisons to open. For the captivating 
 power which the Salitrer from the FjU of the -Angels ful'tained, and was in.'aJed 
 withal, caufing rocky cca^u.ation. and t'-e Curie and Death by the Fall of Man, 
 cafting the Earth into a deadly flupv.r and fteriltty j was as it were diimay'd, bro- 
 ken, enfeebled by the holy powers co rung on it- 
 
 10. This could not be concealed, but zsf^rd^n fled from Elite's Mantle, the 
 Graves ceafed to he Prifons, opening their Doors, the Jovnts a.^d cement of the 
 Rocks were loof^d, aad they clave afunder, and the drowfie Earth awakened and 
 trembled 
 
 11. For as the wi ath had ftiut up the Divire power in the Creation, in D.-ath, 
 inan inadivity or obfcurity : So the Divine Love hath by his Conqaeft over Death 
 on the Crofs, with irrefiftible Might and Puiflance, opened the Dor rs, broke the 
 Chains, and proclaimed the acceptable year, leading Captivity Captive. 
 
 Ql 126, ffljAt did the Dxrknefs fgnifei which tt that time ume over all Hd^ 
 titre ? 
 
 T A. i. 
 
144 ^^^ 1 77 "theofophickQuefiions Anfvcered, 
 
 A. I. The Root of iive of the other feven Planets is the Sun, but Siturn hath a 
 diftinfl Centre. Now the Sun is out of the Magical Spiritual Fire and Light W^orld, 
 and that Worlds Fountain is the incomprehenfibie po-.ver of the fathers property, 
 and the iraccefTible Light of the Sons property. And the Spiritual World is fi- 
 gured, i-naged, reprelented, aduated and expreffcd by the Sun and Saturn: Li- 
 pecially by the Sun as it were by a Nature God. 
 
 2. And theretore as if you ilop the Efflux of a Fountain the fiream ccafethj 
 oriftheSapbeobftrufted, the Fruit foon feels thedefe«5f, or if you withdraw the 
 Face from before a Looking glafs, the Glafs retains not, but lofsth it. Thus was ic 
 thatthe Out-birth of the third principle was over-catt, ceafin° its Luftre at the 
 inftantof the Lords Paflion. 
 
 (i.) 3- Thethings iignined by it were, (i.) That as ^i^Jw departed out oftheErer- 
 nal day into the tempo: aryDarknefSj To did temporary Darknefs here ihouder 
 out or exclude the day. 
 
 (2-) And as Aij.id Exchang'd a bleffed repofe, exaft order, perfefl peace , and 
 
 fweet reft for a Rate of Enmity, Horror, Torment and Death: So now did the 
 Lord enter into that Death, Enmity , isTc. to pais us through mto Ia^q and 
 Reft. 
 
 (3) Agiina^ AUm went out of the holv firft and fecond principles in to the Befti- 
 al, teparate, prophane Out- birth : fo did the fame Our- birth pafsnov;' into Death 
 and impotence, difcovering it lelf thereby to be only a iTiadow, t'leirOr'cr and 
 Beauty borrow'd and dependant wholly on the Internal World, and that no 
 Creature, World or Angel hath a Self fufiiciency, fo leaft of all hath thi?, which 
 is but a Piduxe of Eternal things- 
 
 (4.) It alfo lignified the wrath of the fir/l principle invading the fecond or out- 
 
 breathed holy Life, prevailing to the (hutting up the Eye of the third principle. 
 Yet that after three hours, (vi!(;) from the fixch to the ninth, {vi^.) after a three- 
 fold domiiiation in and over the fain Humanity ; the Soul, the Spirit, and the 
 Afiral or Elementary Man, making the Divine Man cry out and p ead, that it alio 
 mightnotbeforfakensftraightway upon a fecond cry and a refignarijn made5(i'/^.) 
 the fecond principles out-breath'd Lmage entreth Death andftrook it dead 3 then 
 the Internal Light figur'd by the outu ard rifeth again. 
 
 Q. 127. Tf^hydd-iChrifi in hh Death commend his SiuUnto hii Fathers Hand} What 
 is the Hand of Gad ? 
 
 A. r. A5 previous to this Anfwer it muft be erquir'd, i.Whatmay beunderflood 
 bySoulsin f e.ieral ? then what by this moft ho.y ore. 2. What \aiious accepta- 
 tion we read concerning the Hands of God ? And come to t'e dir?(5l Anlwer. 
 iThef.s.2^. I. Souls in general aie, (i.) Sometimes intending the Eternal Soul, diflir(5t 
 •from 'Spirit and Body. . 
 
 (i ) SoT^ecimes it means the Body, di!lin6l from both Soul and Spirit. 
 
 (3) Sometimes it's under flood of the Soul and Spirit, diftinct from the 
 Body. 
 
 (4. j Sometimes it extetds to the taking in of the whole Man, as of the mofl ho- 
 ly Soul, Spirit and Body of the Lord JetusChrift, wh > yielJing uphimfelf wholly 
 UOto his Facher, was as a w hole Burnt- cfl'e ring or I aaib without fpot. 5a Jificed 
 as iheo'-e alone, oncefcr all, and fore er, mtiie lacnfice and Altar aifo, and 
 Incene, fully making Atonement and Entring once, and thenceforth Eternally 
 into U:e;Ko]y of Holies. 
 
 z. Tr.us as the true High PrieH:, he entred the moft holv place, hringing in a new 
 Priefthogdgf another Tiibe (v;i.) nQtoiLevibutoi^ndah-, alio another order, 
 
 cot 
 
7he 1 77 theofophkk^ Queflions Anfwered, i^% 
 
 t]Ot of Aaron but of yrHc'-i'^ei''cl{ ; by charg.^ of the l'rie(lpo-.d, changifp alfo the 
 Law, of dire:t ntceflicy. putting a period tofig'Jiesj as the ta-i'y bacnfice t! e 
 anni'/erl'ary cntnng of the High- ttieft into the iioly place, bat rending the 
 
 3 . Of all w ich the Epifllc to the Ughrews ( rs thai they were mofl immediately 
 conctrmecl to k.KHv ) doth copiouflv inculra*e axi convince. 
 
 1. What ma^f^e urder'^ood b^ the lanrisoftht; Fat -ei here fpokcnof- Veut. 32.27. 
 
 1. Sometimes It means his Mighty Po\*ei, in e~fhbl:.fh-en^rn, t^c. icings ik. 
 
 2. '^ome imes are lign fie by it h's inhni.eOir.nircience and C^miiprefence- 4^ 
 
 3. Sometimes arc inte;deJ his moft will and gracious ordirii.g anu provi- Fjil.^^.f, 
 dence. * ASis 4 28. 
 
 4. Sometimes it fpeaVerh hi? mc-ft loving, merciful, carcfal frefcrvatiorij and Pfal. 31. ly. 
 fhie'.dung of hit C! lildren. Deut. 33.3. 
 
 4- In reriouj; view of all which the Fathers Hands whereinto the Lord Jcfus 
 Bequeathed 1 is S' u!. Spirit anci Body, may ret onlybetalei in all thefe Accep- 
 tations but an ii fi' irely more \ a.l comprehenfi n than aa Creatuies, Saints or 
 Angels can farhom orenumer-te. 
 
 5. Now to the anlwer u le f. be it known that the dear and onU' Eternal Son 
 of the dear Eternal love of the Feather, ha>irg given h\s Dii ip'esand all his pur- 
 chasd holy ores, his eace for thci>"incr^m.parable priviitpe as the legacy o'f the 
 Prince of Peace by TeftcJ.nient: To t'^e end it mignt never be frufliared, ratified ic 
 by the D.^a:h of the Teflator, gives him'elf up wholly at once, entring intodeath 
 who himtclf was the Fountain of Life, and breathing his laff cry and groans into 
 the Bofoin or Hands of his Ever-iiving, Infinitely loving, Omnipreient Father, 
 and thus thr'^ush death re introduced iife into the Humane Nature. 
 
 6. And is it ask'd whv } It is anfwer'd. Who but the whole Father could re- 
 ceive the whole Son ? Who lefs than the Infinite Rri} principle could receive 
 the Irfinite fe^ord principle? For tho' t!;e Huraie Soul as it was deriv'd 
 from Afiry wai finite, yet as he was conceived by the lemiral fubftance of tne Ho- 
 ly Ghoftit was irfi iite, being wholly fo united to the It finity. 
 
 7. Behold, and fink down, and drown thy felf, Oh my Soul, in the fweet 
 Ocean ofthis fj ee Mafter- piece of Matchlefs love, fee the heghth, depth, length 
 and breadth / Know what paHTeth Knowledge, Conception, Comprehenhon ! 
 Make thy Heart the Footftool of it, thy Soul a Sacrifice to it, thy Spiiit the a- 
 mazed Witne s of it, thy Mind and Thoughts the Waiters on it, thy Tongue and 
 Pen the Trumpet of it. 
 
 Let Heaven ard Eanh adore it, let Time and Eternity record it, let Kell and 
 theChildren of Pnde trem.ble at it, but let the humble Man and broken Bones In- 
 herit, Inhabit and Rejoice in it for ever. 
 
 Q. 128. lil^y did feme convert and turn a^^ain when they farv what was done at the df. 
 hgofChrift'. And the W'lh- Priefls not} fVhy mvjt they be blind and hardened a^ to 
 tbkJVor'^} 
 
 A. I. By the High-Pricfts are meant him that was fuch, and thofe Rulers of 
 moftEminencc affifting and concurring with. him. This Quef^ion is double, (vf^f.) 
 Why <ome did convert > And why fuch as the High- Pn efts, <*rc. did not?' 
 
 That fom.e did as the Centurion, ^^. Mitcb. 17. f^^. fcemg- thiat' which was' 
 done feared greatly, faying, Truely this was the Son of God, Luke 23. 47, 48. And' 
 LM<[e records. That the Centurion and all the people feeing, (^'t. Glorified God, 
 and all thepeople fmote their Breafts and departed. 
 
 a. Fgr their dark Centre was terrifiied, thcnftirrcdby remorfc and compalTion 
 
 T a with 
 
> l^he 1 77 Thilofophick, Que fl ions Anfwered. 
 
 with ard unto f ^ patient and innocent a Lamb and that ftirnrg, moving On by 
 conviction to great gr:ef, forrow and moirnirg, begat love, and the love en-- 
 kind>d the holy light of t'-e f.cond Divine principlcrt whi :h number it's faid Lon- 
 ginus was, who with his Spear pierced the Lo;ds ' kfled lidc 
 
 3. But in the Hi^h Pricfts, t^c The dark Zeal Fad li've Fire, dru'^k up the 
 meek Water of Tender.-.efs and Compafllon, fo that t e Lig x could not enkin.lle, 
 but they remain'd a dark Fire. For it is maniteft hey by their imperuous Lulling, 
 proud grifping for Gran ieur and Rule, and their priping after heaping up abun- 
 dance of the outward principle ; had by Coveroufncfs like greedy C gs or iwine, 
 formed cheir very Souls according to the four Auguiflies of the fLft dark Helliih 
 ImprefTion- 
 
 4- As Antichrift alfo ( whofe Forerunners and Antitype thefe wre ) hath done 
 and ftill doth. Therefore to diftinguifh a refolv 'd hardened Per: ecutor from the 
 Creatureh Devils is thus to be done; that the perfecuting Man hath on him the 
 BeRial part 0-" the Out-birth for mitigation, which is a Door throu2,Ii w'rijh it 
 ispoflible Grace may enter, unlclsthe impardonable fin hath judicially wholly fhuc 
 him up. 
 
 5. But the mitigating third principle exceptefl, (v?tO ^he worftpart of it, the 
 Antichrifrian Spirited Man having ihut cut the fccond principle j the Evil Argels 
 and he are in one and the felf-fame principle. 
 
 6. Itisa'focer.ain thatthe Antichrift, fometimes call'd the Where, fometincs 
 Babylon, fometimes the Myftery of Iniquity aud Man of Sin, is as fuch, incur»:able 
 and irrecoverable ; for it is an Enmity againft Love and Me .knels. 
 
 The Art of i hyfickgi es that Difeafe for Incureable which is prounaed on the 
 Conflitution the Difeafe of Antichrift is fuch, and therefore Incurcable , for he 
 is compos'd of the Enmity of the four forms of the firft principle, and is Enmity 
 in the Abftract, againft the Divine Kingdom of Hutnility, Meckncls, Love, Peace, 
 and Divine Light and Joy. 
 
 Q. I z^. WhAt WAS Chrijfi going to Hell where be overcame Death and the J>e^ 
 vil ? 
 
 A. I. Great is Mans Mifery on Earth, by reafon of wilful blindneft. When we 
 hear of Chrifts goir g to He T or overcoming Death and the Dcv il there, we blindly 
 grope with our Conceits imarinirgin our Reafon a local motion to a place far 
 off But that It may be p'ainly told what Chrifts going to Hell was j it muft firft 
 3. be orderly lai'j, i. What Hell is, and where? Which is rcferr'd to the 17th. 
 2. Anfwer the 1 9, 2 o, 2 1 , 2 2, 2 3 verfes. 2. What the Conquering Captain Chrift is, 
 that Vanquifhed all the Pevils every where? It is anfwercd, It was ChriA as he 
 had made himl'elf a Creature ; for his Body as a Creature is the whole holy pure 
 Element, which compr.zeth this whole World. The holy Body hath Heavenly 
 Flefli and Blood, and Water of Eternal Life, which fecdcth the Faithful Soul ac the 
 Lords Table. 
 
 2. Andtho' it comprizeth this World, Heaven, Paradife, and the Angelical 
 World, yet is a Creature, bu'. fuch a Creatureas can be every where in the Deity j 
 for unto this Creature of Heavenly fubftantialicy hath the Almighty Son of God 
 efpoufed himfelf, as a Body to remain in Eternity (^ as in the time the Sun doth 
 unto the Moon ) as in his own Body. In every part of which Body the Trinity 
 is always manifeft. 
 
 ObjeSiion 3. But this crofteth the received Divinity, which afligns Lbiquity to 
 be the peculiar difcn^gn ©f the Creator, frgm the Creature. AUb an impofing 
 
 upon 
 
4- 
 
 the i^'^ Theofophic^OueflfonsJtjfivered. 147 
 
 upon the Senfes, that one Creature is at London and at Quinfay at the fame moment 
 of lime, a thins denied tol->e in the Sphere of an Angel ; whofe Wings arc only il- 
 luflraticns of his almoft ir ftantancous local motion ^ implying he cannot be in 
 two plaesatonce. 
 
 Anjwer 4. The leaft divifiblc Pody requires place and fpace; and magnitude is 
 the uniting of two or mo e Jivifibles. i • My Foot is not where my Head is> but I j.^ 
 am where either of the n is. z If my Head only is in the Air, my Body only in ^[ 
 the Water, my Fe*t only in the Earth under Water, yet I am in every of thefe at 
 once. 3. My Hand is at the Helm, my Eye on the Star, my Heart with my God j ,. 
 then am I at once in two Worlds 4. Again, my Elementary and Senfual Man 
 is in pain, my Sideriai Man in care, the unmortified properties of my Eternal firft 
 Principle or old Man ( or Root of the Soul) in much ftubbornnefs, anxie:y and 
 frowardr.efs, mv regenerate ne^v Man or humblcmeekened Spirit is rejoici.^g un- 
 der the Crofs in hope of Lternal Bleflrdnefs. Yet am I but one little poor Crea- 
 ture, tho' I am at once in one Vifible and three Invifible Worlds. 
 
 5". Now tho' what the new Man fees or feels, hath or hopes for, meets withre- 
 fiftance in the ur.morcifi^d part of tiie iirft principle or earthy Veflel, yet is it not 
 fo m Divine Bodies of Angels or perfeded Spirits : Who all by prevalence of their 
 coifonance a -id uf iarerrupted holy will have their Heterogeneous parts fwallow'd 
 up by their luftrous Harmony. v 
 
 6 Ailthelethtngs penetrated and pondered 5 fliall our ftraitned Souls confine 
 the Immei fe Heavenly Humani^v of the Lord Jefus Chrift? For his becoming 
 Man cr In:aration wherein he tflumcd our rarkened Souls, uniring them with 
 thcDivineVirgn of Wifiom, asone Creature in himlelf 5 did not ftraiten, leflen, 
 de. iii a X- or com ii't a Rape upon that Virginity, which is the Tinware of the ho- 
 ly ^v i. rid, according to which he was Begotten by the Holy Ghoft ; but it exalted 
 to the hi?.heft rheaffameci Soul. 
 
 7. N r was his uniting our ^'rail A flral and Elementary, and Senfual Man unto 
 the holy pure Element, any Impeachment to the holy Element, which (in the 
 inPaat of the Virgin Maries Conception ) was like aTinfturc, blelfedly put into 
 our Body in him j but it wa.<;asthe fiift Refurreilion to our impair'd, divided, 
 jfleep' , impure, mcrtai Man. 
 
 8. For thus the Soul m he Virgin was taken into the Trinity, and the Body in 
 the holy E e-nent ( w/ici is every where prcfent and evermore pure before God ) 
 was made Lord in the Heavenly World. 
 
 9. Yer is th-s whole Heavenly Man a Creature,tho' the Firft-born of every Crea- 
 ture, and is the Food cf our Souls, neither is this a confounding the Deitv with 
 the Humanity of Chrift, no more than the Appleis the Tree : Or the Jivirg Ver- 
 tue of the Sun in the whole deep is the Sun it felt. 
 
 10. Tris Virgin of Wtldom is the Image of God, the Delight of Gcd, the 
 Spoufe of Jefus Chrift and of fo high defcent as to be poflcflcd by God in the be- 
 ginning of his way, (^c. Read Frou. 8 from the i. to the 31. verfe, but yet is 
 not God or the Infinite Almighty Deity. 
 
 Thus fee we hew Chrifl was on Earth and in Heaven as Son of Man, or in his 
 Heavenly Humanity at once, and is fo ftiil, and it is his Offi:e to expel bind, van- 
 quilh and cHa-n all Devils every where and reign in the Throne of expulled Luci' 
 fery to kill Death, and take a«vay the Sting, for Hell cannot withftand him. 
 
 n. Tnisisdemonftrated by the Operative Airumt particularly by the feven 
 Regal Stars. See we not how 5* itwn, tho* moft remote, is equally potent in coagu- 
 lating petrifvi-ig, giving weight, O'c as in Lead, Stones, (s'c. as if he were at 
 the neareft dtftance. Alfo how M:rcHry in Jupiter caufcth Senfitives and Plants to 
 fprout up tall, ciTtf. And how Hm Influcnccth Men, mkI confines Plants, checks 
 
 - Oaks 
 
^jA^ the 1 77 theofophkh^ Quefims Jnfirered, 
 
 Oiks to be crooked Lnotty, d.varfy '^hmbs : And how calmly and Pronely Ve- 
 rvA influenceth eve'.y where, how the Moon afls Bodies, the Circukciciis and 
 Fli!xes ot Bis-od, and the i ices which tome ca^l the Pulfc or that Ejt menc. How 
 alio the Sun cheartuily bears witness to hirr.felf. Al thefe do vari(>uflv work 
 throughall the Creatures within their rri^iplc ( or as 'tib cerm'd, t! e bphere of 
 their a nvuy ) ail at once mail places of all kinds. 
 
 12. And ihall we f^raicen the tacred power of the Body of the Lord Jefus Chril! 
 in the holy principle, co narrower bouncs than we can do the outward Sun which 
 is h« outfide Image, wh;ch at oncedwe'lstn al the Stars and whole deep in every 
 Creature on, and rany under the Earth, a; .din ever^' pie.o^ Gras. 
 
 13. It is demomilracive m the four I-ieine-!ts} the !an e Air fills all Craries, 
 and (wi.h degrees of purity j fo doth it the deep, as alio tie other three Elements 
 
 " in ch^ Out- birch. 
 
 Only within or abwve the Firmament is another principle, underftood to be a 
 holy Birtb, of whichitweiediRreflivetofp-akhere. 
 
 14. And ihali we think the one holy pure E enent, the vertuous Eternal Mo- 
 ther of the more Impi. re, Frophaneand Morta four Elements tohavelcfs vigor 
 to operatein the holy p incip easrhe Eternal living B<xly of Chtilt, than they in 
 the drowfy Trave's of Mcrtahty. for Hrodu<flions and D-flfolutions. 
 
 Tf. Thelikemiehtbed morft.a-ed by the curuard principles of 54/, Sulphur 
 and Mercury : And how they optrace in degrees of Puiitv according to t^eir leve- 
 ral Subje<Ss. And in a word it niay bedemon'irrted in wh>Ie Nature at devery 
 Travel it ha:h : But it s be'rer co be contemplated than exp(>ftd into marsv wcrds.- 
 
 Thus the Lords celc ending to Hell tooverccm.eDeithanci al' Devils, is evident 
 not to have been a gc ing a great way ofif, (s'e. but what and how it was and is 
 eiTcced. 
 
 Q. 130. Hovpjid Chrifi i Pet. 3. 1^,10. preach to the Spirits i which in the time 
 ff Noah believed not ? 
 
 A, I. Truth hath f>upd vvorfe Entertainment than the Lords feamlefs Coat 5 
 for feme pretenders to it have rejected, what ct; er pretenders have wrefted. 
 Tiius.as N-a;^ wi^k dn*fs makes him unworthy fo makes it him unabie, to hear 
 the truth. Buttho' we arejufliv oflfenc^e* at the fictirious Purgatory which Co- 
 vetoufne s promp s to e:! of, yet we mufl tubrait to God in his Word j ail wi-.ich 
 mjgnifiech his Mercy arki Goodie's. 
 
 2, Tne Spins mentione^i by Peter were of thofe overthrown in the Deluge, 
 which tho' * one /meij:)rcrs ( exprefl/ agatnft the Text) to be the preaching 
 
 ^caligef' before the F.ood: TaeRrror and Vafiity thereof will appear, by the foMowing 
 Fa,rticular5. 
 
 3 . I This Preaf hii^-W^ tcvfpirjtss not.tp Men in the Flf.lb ; and certainly they 
 1. th^periftie^imtrat .'^Qc^-ner^ MC'! :ivir^anddv?ng.iilthc Fieili. 2. The Text 
 s. taVe« notice there were oTr' at v.' » .d but few, tovit^ (^ eight Souls) faved wiiich 
 
 hath a ierio.is cozilV' ike that of C^od ti ^owi?/? concerning Poru.ous 
 
 Nhu-js\ 3 Tt is.l< '\ s .at to death in the Fie h, but qiickinei by 
 
 3. thj, ${vrit.: B,^ -c and Tr^a hed : It is not faid tha: Spirit 
 
 byw ichChiv'. .and pr^a. xd b,utheft\ac was put to death 
 
 andq-'-icke^icd ve i „il. ^ rh;- tw*^ w-(»r-ld Imaged the firft Princi- 
 
 ple aad Reai.'}, '^m; ,>df'- %urei the iiift World. And vet Reuhen, 
 
 C tho' othev . i e \\-r . was . n--i on:V innocent of all ^ofeph^s Bre-- 
 
 thfe<iof the f^vcnry I hich T.ightopei a Door ro them, v/^. 
 
 tnftlvfii'Vy oridi^^rii^i iftjrj-.iv * c%Oifki.i>^ iaoyic ,^*aguijy iaclmetii ,co iniighten ' 
 
 the 
 
 4 
 
The I'J'J Theofophick^Queftmn Anfivered. i4f 
 
 the firfl-. Keubm is alio readie/^ t<^ reflr<f> on their fii againft fofepb in their dif- 
 trefs in E-Opt j for he was the firft Worlds figure a~ '^ofcfh was the Higure of Je- y. 
 fusChrift" S- I"^ ^^s to Spirits in ' rironno: to Me i at large, Chiift when quic- 
 kened from the dead did Preach J whic'i the lame Apcfl.e explaining accoroirg 
 tothisnaeaning t laith, i P-t:.^,6. For this caufe was the Golpel preached to 
 them that are dead, not li zing ^• 
 
 6. The -^poftlefaich hepieacheitoSpiiirs which were but fometimes difobedi- 
 e.it, alfo telling us when, (vix) in theda;sef N'^it-, while the Ark was prepa- 
 ring j implying they were not d:robe:ient at this time cf pieaching. To this Ztch. p.ii. 
 fence arc referr'd the words of die Prophefie of Zechxry. 
 
 Q^ 131. IVhitt dotb Chrifls reft in the Grave ft gni fie ; thxt he tmift Ije forty Hours ^4* 
 in the Grave ? 
 
 In the 98th. Anfwer concerning ^fc[es being Forty days on the Mount is what 
 may be the compleat Anfwer hereunto, to which this is referr'd. 
 
 <^ 132. WhymitllChrifts Grave be guxrieiwithlP'itchers} U^'utt doth that fii^rti- 
 fethattheH:gh-PTieftsfl>citUre/iftoroppe[e Gods Ftwer and Might, and vpould \tep 
 Chrift in the Grave ? 
 
 A. I. If it be clearly known what the High Priefts were, and what Figure they 
 bear, irmayallbbeknown why they would refift God and firive to keep Chrift 
 in the Grave. And what they were and figur'd i? manifeft in tie 128 Anfwer. 
 They were, as to their fi-ry Zeal, Captives in the Properties of the fii ft ^rirxiple, 
 without enk'ndling the Light of the feccnci, wiich makes Men free: Their heat 
 fas to their Law) v\ as rooted i.: Enmitv, which is the tr je ca ife of all Perftcutions. 
 
 2. Forifthe^- had been moderated by the Maxims o!- the ti-ird, as ob'iure as 
 they are : Tho' the Divine Light had been withheld, and not enkindled, yet cruel 
 Perfecution could not, would not thence naturally have proceeded. See 1 1 8 An- 
 fwer. 
 
 3. It is written, Caf^ not Pearls before Swine le^ they trample them under 
 thtir Feet, -which Swine are the Beftial Men in the third Prif.ciple. Again, Call 
 not holy things to Dogs, left they turn again and rent you. The.e are tlicy of the 
 Wrach Principle or firlt Principle, whofeRootisin the dark fisry property and 
 anguifh of that firft Principle. -So that a Hog is better than a Dog. 
 
 4. Whenever we arc fliutting out the Rebukes of God in his Providences againfl: 
 our wilful -.-ontrivancce, or the Convifliors-from his W'ord I'l cached or written, 
 or the Juil Reproofs of good or bad Men for our faults, or >he checks of our ovvn 
 Hearts, and Gods Wimefs in cur ConjcierceE; and would, by our partiality and 
 iodulgen'ctoourfelves, flatter our feives, hide our ev^ls like Aidm, kek ex- 
 cures, ftiflc, filence, extenuate., or any '.vay pailiate the ^8$tter charg^ on us. then 
 are we as thofe Watchers keeping Chrift ( as much as ia us lyes ) from chc ReiUr- 
 j-eft ion out of the Grave. 
 
 <^ 133-. IVhy did the Evangelift fay that the Angel removed the great Sfme from the 
 Door »r Mouth of the Sepulchre ? CouLd mt Chriji have rjfen elfe cut oftbs Grave i 
 
 A. I. Tbs is th^ eighth Angelical Minif ration to Chn>1 recorded by the Evan- 
 gelifts, there being ten in all T'^'t- i. To Mjr; before r4ic Conception. 2. To r. 2,. 
 JForfp^conccmm^her. 3. To cheSht pher<Js at the Nativity. 4. T-o J^^ff^ to'fl/ 3. 4. 
 firom Herod into Egypt, j. To return on liije (ieath oi Her$d. 6. T-O the Lord a ; ter 5. 6. 
 
 his 
 
l^o 7he ifi theofophtch^Quejiions Anfwered, 
 
 j^ his Fading and being Tempted. 7- Again to the Lord in his Agony in the Garden^ 
 g, ^, 8. This removing the -tone. 9 Two Aigels in the Sepulchre after his Relur- 
 jq' rcdion. JO. Two Angels at the Alcention. 
 
 2. By reafon of Mans folly and fl.>\vj.e s of Heart to be'ieve the great and im- 
 portant Dodrine of Chri^sbein-rifen, did it plea fe the Urd to condefceiid this 
 way tohe'p Mans ■nfi eli ^ , and c<>nfir;n their weak Haith. And thereforecame 
 the An^-lof rhe Lord a id rou'eJ hack rhw' Sronc, and fate upon it, and there was 
 agrearEart: quake, aid theKe peis diulliak?, andbecameas dead Men j for the 
 coun cnance of the ^npel was as I. ight' ir;g. 
 
 3. r.-icre v* a no nee.i 01 the Lords par: to roul away the Stone ; for his Hea- 
 venly holy Body ( vi hich en ; ed to i. c Apoflks the Doors being ihut } could iioc 
 bede'aired by the Scone of the epulchre. 
 
 Fr the '-heavenly Humanity *s nor include'^ nor exclufible by ary thing, but 
 pafleth unapprei ended trr'>U:.,h all t!,ings i being Lord of all, living in himlelf in 
 his ( wn holy Prin"i,ilerhe E er.-al Liberty. 
 
 4. Bjt the p or E r^hv >. hi die 1 of fa'n Adxm being Captives in the third Prin- 
 ciple have need enough of a! G<"ds gracious Condefcendings to wcik Faith, and 
 confirm our ConfiJcMce, a d rou; dour hope j for whirh^Tacious ends was the 
 glorious MelTe ger or In eii|} lb e MajeJiy lent on this Errand. But fo obftinate 
 and great is Man« harcn (sof 'eart, that all t'-.is aii wna' to lowe.l were needful 
 tofetde a Foundation f r ..is Apif^les and > artyrs to build their ad our Faith 
 upon: But for ever bhfT J'je tn; A'mghtv jjd,'.ha' a'l his gracious Pro. uiies and 
 Purpofes are abundantly la.ifieJ and o^-ened 5 for he is for ever the yea and 
 
 S- Thus, as -^iiwi i 1 the Face o*^ good and bad (v'l.) of the Holy and Hellifii 
 Worlds, fell mtoimporence into the Out birth of the third Principle. So the le- 
 cond ^^Jw by the Minikv of the glorious Amb^flador of the m ghcv power 
 •World w'lOie Counrci^a ce vasas * ightnmg, and in prefer.c: of the a^orillied 
 Soulditrs figuring t e ' el illi t rinciple, railed the rig^'- Rumane Nar re. And 
 thus alfomu^ we, if we wil ariie with our Head, be as ' afli. ^ s li.fferirg the Lord 
 to exercifc all his Rights in and on us, with a rtfigned itnce of o^r inabiaty, 
 wrctchcdnelt and vanity. 
 
 Q^ 154 ff-'l'at U thep6T»er ef Chrifif Kefurrelfion through Deat'^ ? Hew did he malie 
 i. tnumpbAnt Jhtw of Deah on his Body ? What txos it then thjt ht did with it ? 
 
 A- Tnthe4Tth Anfwerisfhew'd w^at >4rfi« was before his Fall. In the 6^xh 
 Arfwer is what Adi --'s Fall plung'd him and us mro ; ar.d in the i i i ij what the 
 death of Chrift ( and efFd: of it ) is : Every of which three Anfwcrs being duly 
 confider'd, will conduce much to the opening of this. 
 
 We come to fearch what the power of Chn<^.«! Refurreft'-^n is, w'-ereby he 
 Triumphed over all oppofite Powers and Principalities, and made a (hew thereof 
 inhisB)dy. 
 
 I. The Fall and Curfe brought wrath into >^ii»x's feveral Principles, {v \ ) the 
 four pr')perties of the firl into Enmity and Ra-,e. Alfo lb captivated, cblcured 
 and buried the Tran parcncy of his fecond Principle, that the Virgin of Divine 
 Wifdom ('totally dilappearing ) retir'd into her own !-'eaven, theiceforth he 
 became wholly impotent and utterlv dead to the Divine Migii, only the Sidcrial 
 j3/dg/^did fit as Councellor in his Earthy Reafon, whcrcjnto the Serpentine fubtil- 
 ty can familiarly infinuate. 
 
 X. But fo much of rhe Tinfture remained" in him as is infeparable from the feve- 
 ral ExiftenCies, and for the fake whereof, the very Out- birth of the Creatures 
 
 Oiajil 
 
the 177 Theofophick^ Ouefiions Jn fiver ed. r j i 
 
 fliall in their Idea's have a Refurredion, by Vertiie of the Tinclure in them. 
 
 3. His third Principle was alfo as wretched as its Capacity extended to ; for the 
 Aftral Man was under a feriesofEvil, Crols Coniundionsard Afrefts : The Ele- 
 mentary was brutilli, degenerate and like the worft of BeaPs. Where was now 
 ti.edear. firft, precious Image of Modcfty, when he was now half Devil, and 
 halfBeaft? 
 
 4. Of this fierce State and Death it is faid.O Death,! will IcThy Pf^t/'jwhich is done 
 by introducing of Life, and the Life thus enkindled is ssthe Tir dure tranfmuting 
 Metals, by feeding their hunger by fuch jartofthevertue of the Second Priftdple, 
 which the hunger longeth after, and is capable of- 
 
 5. And the Divine Love- fire begotten and arifingin the Soul, is theSotil's Re- 
 furredion, of which it is faid, Bkfedandho^} U he thiit hath part of the firji Kefurre- 
 Bicn, for of fuch the fecond Death jh ill have no Power. 
 
 6. The great Dodrine of the Refurredion hath had many Enemies (befidesthe 
 Athenians) who laught at it j for the Sadduces amor gft the Jewsbcheved it nor, 
 and too many at this day oppofe it, becaufc they mifurderfland that and othep-. 
 Divine Truths^ fo that may flill be the Lamentation, My P(otle ptnjl) ]or ream of 
 linowledge. They that faid in the Apofiles days the KefurrtHion Kpxji already, were 
 not (perhaps) aware that they overthrew the Faith of fome, ic being the fame 
 as if they had faid there was no Refurrecfion. 
 
 Obj B. Some may fay, Man having a vifible, palpable, elementary Body, and 
 an invifible, afiral Spirit or Soul Author of the live Senle?, at lead that ads the Or- 
 gans : neither of thofe parts can ihare in the Refurredicn ; fcr the Stars fhall fail 
 and the Elements diflblve. Let them tell me too. our K Jefh is Grafs, Dult we are, 
 of the Earth earthy , and like the Beaft that perjflieth. If therefore the Sydcrial 
 Root and four Elements return into their vtther, can the Produds thence, fubfift, 
 his Body being dependant on a tranfient Principle whereof 'tis compounded. With 
 what Body therefore (hall he arife ? 
 
 A. I. 8. Chrift had avifible, palpab'e Body as ours from the aftral World 
 and four Elements, though by reafon of his beins? begotten of the Holy Ghoft was 
 infinitely Superior and mWe Noble ; yet in his Refurredion was his Elementary 
 alfo raifedtc Immortality and Glory. 
 
 9- The Apoftle faith, If the Dead rife not. (i^ IhenChriff is not raifed. (2.) Tour 2 Cor. r y. 12. 
 Faith ii vain. (^.J Tt are yet inyour Sins. (^4 j Our Preaching is vain, (j.) fVe are to the End. 
 found fxlfeJVitmffes. (6.)Thofethat Jleep inChri/i are perifh^d- (7 ) Our hope is vain.* d) C^-) 
 S. IVe of aUmenarerr.nfiyniferable. But therefore that Chrift is ri fen, and become the (? J C4-J(s) 
 firfl fruits of them tbat/Jept. (6 ) (7) (8.) 
 
 A. 2. If our Body (as far degenerate as it is become) had no higher Extra- 
 dion than barely the afiral World and four Elements, it might have no other 
 Refurredion or Perpe:uity, but beastheBeaft: But how then was it to have en- 
 dured to E crnity J 1- ad not Sin broken it ? It had therefore its Root in the Eternal 
 fpirit'jal World, whereof the outward World and the Spirit thereof , (yi\) The 
 Spirit of the g,r ^- World are a figure and Re^refentation. 
 
 A- 7,. 1 1 . 1- ii. relatively Erernahheing United to the Eternal Soul joyned to the 
 Holy Body it obeyeth and beareth, ftffereth and doth the Holy Will of God, as the 
 Souls Inftru - ent and Com.panion- And the wicked Souls direful confedera'-e in 
 all their back Machination?, heaftly felfilTi Maxims and fordid Prcftitutions ; and 
 therefore in both miift have a Refurredion to receive accorcing to their Works. 
 
 12. But th;B>f'ies of wicked People areas a ready prepared Engine, uiiofe 
 every part is curioufly compol'ed by Exquifite fymmetry,liberal!y oyAi to whirl as 
 an Autmata down a fteep- M'^untain : w hi I'll the Bodies of holy Souls are as a 
 Bullock unaccuflomed to the Yoak, or a lazy Afe to llruggle through a narrow 
 
 U deep 
 
I j2 *Ihe 177 7heofophtck^Quejiions Anfwered; 
 
 (Jeep way, wi:h a leaden lead, up a weary heighih. So that lock how much of 
 extraordinary Affiance, orracher viclCiitln ucement, the Evil man's Bcdv is to 
 his Soul , lb much perplexing Impediment hath the regencrai.e Ciild from his 
 Body. ^ 
 
 13. Infijelity fuggells fo many Irnprobabilities,as -may make one Impoffibility of 
 thcRM'urreft.on, to which is oppoltd Omnipotence 5 Shall that Infinite Power, 
 ^vhole Haidg'^es Being to every thing and World, from tr.e Angelical Tnrones 
 tothf vile Irted, and Minute-) arts of every pile of Grals , be inlufficient to rally 
 ^'a^;'s cijfleverd limbs, numbei t'l-e Hairs, ardnotthe Members, record all Mens 
 Adicns V/crds, Thoug ts, and forget the whole. Kulka^-idFabrick? 
 
 14 Astothelait part of the Oojedi ^n, with what Body lluU they rife? To 
 this the A poftle replies, X'^ou Fool, that vphic'-> thou joxv^jt is not quicken d exctpt it diet 
 and the Body which fhall he (vif^) noc the felf fame Grain, but the felf-lame 
 Kind rilech, be it Wheat rr any <:ther, andthe lelf-fame Tmfture in theCrop^S 
 was in the Seed, onlvour Corruption, filhcwnour and Weaknefsis changed into 
 Incorruption, Glory-a id Power. 
 
 1 5 Tne Sons of Wifdom can fee che Tranfmuta'ion cf Metals. The Natura- 
 Jift. the deith, difToluticn a~d refcrn inp and vivifying of Craw-fifli. Tl.e curious 
 Oblerver, the Tranfmigra ion of the S Ik- Worm. Hverv one that kindles a fire, 
 the tnumph of the flaT.e, on change of the Accidents of che Fiiel. The Phylitian 
 the c .nfent of Bodes and Parts by fympathy, and or Adivesand Paflives. Who 
 fee.- not the Loadftone iingle out one finng of Steel from a heap of Sand- The 
 Plowman and Gardener fee out of the dark Earth anfe Corn, Fruits. Flowers of 
 other colour, odour, taile, eirc. than the Earch ; yetacknowleJge they the Earth 
 hath -all the Verrues, Properties and Powersof them obfcurely in it. 
 
 16 Why then (hould itfeem impcflible, that He thar raifed up Jefus Chrift 
 from the Dead fl-ould be able to quicxen our Mortal Bodies , though literally 
 mortified 'a hen Death (hall be fwallow'd up of Victory ; as laich the Hropher, Thy 
 deid Menjhj.ll live, together vpith my dead Body jhiU ttey arifvy Arfii^e and fingyou that 
 dwell in the duflj for thy dtw jlxll he as the dew of Herbs, Scc- 
 
 Q^ 13^. Jf^at manner of Door hath Chrjfi through Death opened i>? our Humanity, in 
 the Afger and Righteoufnefs of God, tthcri by wt may enter into God > How is thit done ? 
 
 A. r. As it is not the Wind abroad, bur that in the Earth that caufcth Earth- 
 quakes , fo neither could Man's mortal inward Wound be cured by outward Ap- 
 plications ; for, becaufe Man was become inw ardly a Hell to himfelf , and out- 
 wardly lock'd up in the Curfe of the Out- bath : wherein he had fecludcd and 
 fliut up \ imfelf from tl'e Divine I ight, as in the 69x\\ Anfwer is difcourfed 
 
 2. It was therefrre psftall Renedy- unlefs Heaven would n^.crc^fullv introduce 
 it felf into the Soul in the lig-t of his Life- Then did the gracicus Principle of 
 Love by bringing the Eterna; Virgin back into the lockt up Humanity becone a 
 Saviour : hike as tr.e Fiat or fpeaking VVcrd did in the Beginning by the Lipht 
 compofe Order amorigff the Ccnfufionsof the Properties of the Clacs. So the 
 Lord of the Light- Hoh- World came into the aver ed WiUof the Huiranitr. and 
 there imp anted it fc'f as a Tii fture, being Hmi elfthe Omnipotence of the King- 
 dom of Divine Love into the Angirr and fevere Righteoufnefs of God in Man. 
 
 3. Thus came it into Man's er.raged firft Pi inciple , like fwee" Oyl or Incenfe 
 ipto a dark hungry fire ; which raiferh it into a Radiant fweet flame and luf^re. 
 As when the Humane Inte'Iedif recurned into Ntbui^hadne^i^ar, his beHial Image 
 was exalted. So when tne Divine, dear Love embraccth, and is e.ikindled in 
 Man's angry ficrccncfs, it potently attravls by affitniiacion fome Divine Breath- 
 ings, 
 
the 177 theofophkk. Queflions Anfrceredi x e j 
 
 ings, and makes impreflions of it fclf: As in Epw at his meeting 5Fico&. 
 
 4. The Door by which the Soul goeth into God is opened , as ^ncob by yielding 
 up himfelf, pafled through a Death, appearing£/<i« 3 for by this the Soul's bolted 
 and barred-up Door, is unfliut and fet wide open. So that in the refignation, ic 
 lives one Life with Chrift in God, and hath its paflage through one Death with 
 Chrift to God, and is in the Refurreftion thus begun, in one Spirit by the Eternal 
 Spirit, the hea\ enly Flelli and Blood or Humanity of Chrift is its Food , it is God's 
 Body or Chrift's Body, the pure Element and Virgin of Wifdom and Modefty is 
 his Companion. 
 
 «;. For thus bis violent griping Aftringency is fated by the Lord's infinite giving, 
 yielding l^ower andVertuc, this caufeth him infte^d of violent Attraiflicn to be. 
 like a water'd Garden, breathing out his fweet Odours. His Anger and Rage is 
 foil'd and kiil'd by calm, ferene, Meeknefs, Humility, Patience and Sweecnefs ; 
 H'sEnvy by Love, which grows to a kind of Emulation to give, if it were poflTi- 
 ble, more than any Saint or Angel j yea, as much if he could,to God and for God, 
 as he receives from him. 
 
 6. This Soul lofcth himfelf ; for he is not his own, but in an excellent fence i%i 
 befides himfeif : as the Brethrenof the dear Jcfusfaid of him , and would have 
 laid hands on him. This Door thus opened gives i'uch accefs, that the Soul once 
 and ever, and once for all, gives all, withoutthelcaft referve, and fo hath no- 
 tl ing, and yet then and for ever receives all, and hath all for lofinghis own poor, 
 ntrrow, miferable, beggerly all , he finds himfelf rich with Eternal fulne.s, which 
 ftiU he furrenders with deepefl: Humihty. 
 
 7. But how can words export what the Soul cannot contain, or broken Letters 
 exprefs, what a broken Hearc breaketh and melteth in the Contemplation of?. 
 How can the {hallow brutifh outward N'an fathom, what the New and Spiritual 
 Man is i wallowed up with? Theie things are the matter at the time of Sacrifice ; 
 but what ! it is always the Hour of Prayer, it is alwaysthc time of Sacrifice in this 
 Temple. Amen. 
 
 Q^i^6. Whdt doth the Pilgrimage or journey of the two Vifciples from Jerufalem 
 to'EmiXis/ignifie^ robere they complained in Anxiety for their Mafter, and yet Chrift 
 W Allied among them^and enquired of their, and taught then : and ytt they linevrhimnoti 
 
 A. r. This Journey is fitly compared to that of Hagar; who by leaving her 
 Miftrifs Sarah was in great Anxiety, and then comforted and inftrufteJ by the 
 Angel, and fhew'd the Well Ld/wrVoy and that both with refped to Hagar, whofc' 
 hope concerning her only Son, was like to the over- whelming fnnow of thefC' 
 two Difciples ; their only hope (being on the Lord's re^oringrhe Ki-gd^m) was 
 reduced to a great degree of defpair, diftrull and offence at treir tail'd hopes. 
 Alio with refpeA co the Angel appearing to Hagar at the needful time of her 
 defpair, and which is the firft recorded to have appeared- So is this at as nee.iful 
 a time, and on a moft important Exigent of Defpair, and the firft day of the Lord's 
 Refurredion. 
 
 2. And now founding the Difcourfe by alluding to this Parallel, it will bs ob- 
 vious what fignification this Hiftorical Occurrence hath, (i/ff.) Tiac a9 H gar 
 figured the flate of Bondage, as did Mount S'fWiir, which our Apofllercacieth us, 
 were an Allegory. Only by the way it may be noted, had not fo cood Autho- 
 rity exp'ain'd it thus, but that thckfclf- fame Sxpofitiontiad been made of ir by a 
 Modern Pen, though guided (in fome meafure) by the fame !^pi^t, c ur ktrer 
 Wi!e rnen would probably have call'd it Enthufiafm. So doih this Journey of 
 the two Difciples from ^erufaUn to Emaiu fignifie the offence of a ChriiUanj quit- 
 
 U 2 • ting 
 
1^4 "^^^ "^11^ theofophick^ ^ neflions Anfweyed, 
 
 ting Divine faithful waiting on God in any ob'cure Dil'pcn;atirn, when th(i Pro^ 
 vidcnces are coo deep ani high for their faint, feeble dull dilquifiiion and reach, 
 then they cepsrt from Abrxhams abounding ftedfaftnefs cf precious Faith to Hi' 
 gar s dry Bottle of Reafon; but like CLecpa^ in Anguiih lay we trufled this Mari 
 fliould have re,:ee e>i lfrsel(vi^.) this or that iliould,or fhould not,hiive bee/i,cir<r. 
 impl irg their tn ft i'"^ expiring. 
 
 3. The Briv!egrooni was taken from them, now was the day of fafting and hea- 
 vinefs : the Shepherd was fmitten, now were '.hey fcat::ere.i: This \. as the hour 
 of the powerof Darkne s, fnchas Gcds ChiWren ufua'.ly meet wi-h ef e.iaily 
 the beginners, who having tafted a rime of love, ti^jnk prefently to have all tl ey 
 hcpe'or; Dreaming of the Joun.eys e;id at firft fettirg out , when conrariviife 
 their Mr. is ralren from their head, inward or cutuard Temptations, perhaps both, 
 like a Torrent I'a eep them do ^vn ward. 
 
 4. Then aie rhev apt and ufu^lly do let go the exerci e of the Divine Magia 
 where Faith and Love fupporc each other, a d betake them to tne AOra! M,/gia, 
 their own Riafon, wherein difconlolate anxiety, they Ihew their Hope is giving^ 
 up the Gh . 'ft. 
 
 5". The Lord's jovning himfelf u'^.tothem, fignifics fuch a time of reco'ledion 
 as is a day neither dark nor hght : tr ey are feen and that in mercv , but their infi- 
 delity with-hou:s them from leeirg. It is neither Day nor Night, their Under- 
 liandirg -urruns their Eye-, their Hearts burn, bur till farther di'covery their fire 
 gives httle light, but in the Evenir.g it ihalll)e light i it was fo with the,T> (v.'<^ ) 
 wheT ' ur Reaibr, the lifje and Child of the third Prircip'e doth fet , as when 
 then- Evening u as corr>e. then the true Eterral Light in Jefui difcoveis it felf, 
 breaking the heavenly Bread : and the fame hour they return to ^erulJem. 
 
 6 But let all I'uch rftended poor Difciples know, the Lord rr^ ay be with them 
 while they are furrounc ed with Laments : let tiem itay for he will not tarry long, 
 but if they whollv depart, t' ev may lye downfadly 60 Furlongs from ferufalem 3 
 a? is too gnevnufly to be feenin the Potent EaHern Nations : who are lain down 
 under the D^dliineof Siderial Reafon, their Regulation cf the third Principle. As 
 faralfoasthe Weilem World is with- held by Antichriftian Maxims . they feed 
 upon Alhes. the Trafh and ficlin ;us Formula's of ti.e lame third Principle joyn'd 
 with the cru-1 Properties of the firft. 
 
 7. And laftly, It muft be noted that by the L'^rd's appearing to them ii their 
 anxious ftate i? figrified, the r arura' Produftion of Divine Power and Glory out 
 of thearxio :s whee', tleftrugeh gof the four mighty Forms of the firft Prin- 
 ciple as out of its r atui al Root or <^ entre- More rr;ight be laid , but none will 
 deny that which is faid to be according to the Analogy of Faith. 
 
 Q. ig7. Why did Chrift after his RefumHion firft appexr to a Woman ^ undnotu 
 hh Difciples ? 
 
 (i.) A' I. More generally, (i.) To fhew his Prime and Particular regard to a *?oul 
 
 excelling in Love to God, did he firfl iVe ■ hin IcU to Miry MigiiUn^ to whonr 
 much had been forgiven, therefore il e loved much. 
 
 (i') And (z.) It was ro procee > m God's ufual Method , whoftanderh not in vtti 
 
 of the Wifdom, Ability and Excel'.encv of Men to work his Deligns, but doth it 
 
 ("3-) for and in Babes, and bv them to and for others- (3) Again, to give preference 
 to the Holy Zeal and Fervour, which excited by earneft Love is fuccefsful paflio- 
 natcly to enkindle Divine Light in fuch proportion of fpeed, as the ^ eat is in de- 
 gree 5 for great Divine Fervour having Anguifti for its Root, hath always according 
 to its own Nature, emrneat Light and Glory fcru&Fruic. 
 
 a. More 
 
The i']^ Theofophick_OuefllonsAnfiveYed. 155 
 
 i. More particularlv, (4.) To l>ew his immediate care of the teebleft; as ten- (4) 
 derM:thcrsdo to their ucakefl: Children : So here to a Woma.i. (f ) To demon- (y.^ 
 flrate his gracious Condeicention -"o thclepsratc mi^eof the Humanity, cividei 
 from Adim, and firfrm theTranfgrcflion, l:»ke tothefayifg, Teli wy Difciplts ani 
 Peter, who had lb iate'.y denied him, that ic u a^ as the jettirg: of a. dilhci ed foint. 
 
 6. To try the^aica othis moft em.incnt Fo'lowers; who ilioulufirft only hear (6.) 
 of this g'oricus Relurredion once and again h\ the words of crhers, than after the 
 fence of rearing, foUow'd their 'eeing hi n ; then touching, then ta'^irgby their 
 Intellect his heavenly Teaching then participatingof rreSj-inrby hisbrearhirgoii 
 them Thus became thev WitneiTs, notonlv of Chrift'f. fsvallowing up Death by 
 Vi(ftorv, by gradual affjrance pnft ^^II iTiadow of do.ibt : but alfo be Witneflcs 
 a'ainH: chemrdves of their ownDffiJence, till their Faith was enforced to afl its 
 office by Mediation of all the Senles. 
 
 Q. 138. fVhy did Chri/i after h'iRefurr?Hion e.tt cf the broiled F iff} rvith hit Difci- 
 plesy and entred in unto them through a jhut Do'.r, and tattght them ? 
 
 A. I. The Text faith, T)ey .?<zve him a pi?c? of broils i Fifh x^i x Hony comb, and he 
 did fit. The firft part of this Que lion may feeni curious as well as obfcure ; buc 
 itmuft be noted, that a. I things God difcovereth are not alike plain , but mull: be 
 foueht out by diligent fearch, ccmoanng and inferring, as amorgft many the 
 ofFsrirg ftrange Fire was not forbt'Jcie.T: but God con'uming the Sacrifice by his 
 own Fire, did by Confeque ice forbid the other, the Error herein coft Ri.ixb and 
 Abihu their lives. The carrving the Ark on a Cart was not forbidden, but Divid's 
 not confidcring and inferring a f^rohibition of that by the Direflion for carrying it 
 on the Priefts Shoulders, coO Uxxah his Ufe. 
 
 2. And now here the Lord after his R-furrc(ftion eats brci'ed Fifh and Hony- 
 comb. as bef. re he twice feel? the Multitude wrh Filhby Miracle, we mav not 
 think the Eating of FiiTi inhg nfiranc, and that ag^in having wrought the Miracle 
 of the great Draught ot Fil"hes : after the Refurrc(5lion their Dinner was Fil"h. All 
 which hatha double fign;fi:ation. 
 
 (i ) 3. More ger.eial, That as Adam's Fall had laid the Creation under Univer^ 
 &1 Diforder. fuch a? \*'as mo^ aptly repreferited by the conf ifed troubled "^ea, and 
 ail lis L-'cfteri V bv bilhes, one devouring the other, as faith the Lord on this Allu- 
 fiontohis Cifciple^, I tvili mafifyoufifnersofmen in this fenfe concerning the New 
 Heaven (^c. ri\.Atthe reducing to Faradiiical Order, it is written, there was no Re-i^. zo. i> 
 more Sea. 
 
 (i) 4 More parfi u'arlv, whereas Fifh was never us'd in Sacrifice, and Honey 
 diredlv fcrb-dden to be in any Offering to the Lord by Fiie, this, with rending 
 the Vvilof theTemp e - astoiliew the Jews the time of their Sacrifice was finil"hed: 
 But Men. lignificd bv Filli, were in a more excellent wzv to ' e the Lord s, and the 
 Kingdom of Hea-' en li' e a Drag Net to catch them. But the i not confidcring this 
 their gia:ious Vifita'ion . and perfi fling in their cbfiinate Sacrificing and wilful 
 Ignotance of thefigr-s of the rimes, coft not the Jivesof aN^^-zt and Abihu, or 
 »^^4, but thofe of Prieft.-^ and People, Cirvand Nation, Defolationof ^frM/4/e»i 
 and i/'orj Temple and Altar, and I'upprefTion of their fuppofed Offspring, for fo 
 many Tentuii^s to this very day. 
 
 y Now as his Eating was Paradifif al in the Mouth only. So his entring (the 
 Doors being (hutj w as his being now only in the Divine Principlenot to be ihut 
 out J for the World is as nothing before him. The Condenfations, fierccfl Attra- 
 fiions, ftrongcft Conflringencies are all open High- ways to his Omnipotence ; - v 
 for his Conqucft was over Hell, and he gocth into all the wrath of the firf! 
 
 Principle, 
 
1^6 The lyj theofophick^ Otiefttons Anfweyed. 
 
 Pnnclple, as weU as the third , all Power in Heaven and Earth being his fot 
 
 (omoll^> ^'^ ^^^""''^ ^^""'^ ^^^'' ^'^ RefumSfien Jhmhimftlf to every cm, hut t$ 
 
 1. A I. 1. Byevervonemuftbeintended. I. Everyofthofein 7er«r^V«. or 
 
 2. 1. Every of tnc Lords Dilciples. i . But fo to have done in the larger en« 'had 
 been cros to his own Inhibition, C^KOtkolyshinrsto D ^^, nor PeurL before sJ^. 
 (2..) It nad oppos'd Che Method of his Proccedin|s uitn Men, from the im* nf 
 
 (I.) h:sConcep„ontohisA^enfion. (.) His Conception .as a k'renmp^^^^^^^^^^ 
 ''^ ) Tn \'V^''^^^' ]^ ? Di e^ ^o^ojeph, then Pix>phecically to £/,/ b:h Sr^efn 
 ' -^ ^"^ f V^' ^'\^. •'-'"oP^f ^es had Obicunr.es. (2.) H,s B.rth was d.fcovered to the 
 po.r io.rary Shepherds afte.- chat perhaps above two Years to the Wi e Men bu! 
 
 I7ni A ?i'^''"'''?^''^^ a^d'hen, though the Dodors were afloniftS at hS 
 Underfiandirg. yet thev knew him rot. Neither underl^ood his Parer^. ! isAn 
 
 tea S/.'-'l' h'^/P^'^ '' ^^*^"^ ^° ^^^^^ ^ S^ '^'' '^' 'S Years noting aS 
 pears bur as if he had bee.->.a common Child of .Ji^^n. (2.) Tien the Ob'cr' a-mn 
 
 of what paired a^ h:s Fapcilm , was inHantly ll^roudei bv i s Lny ^^^ 
 
 drawing iron, all M.n, intot!:e Wildernefs. (4) A.d after h^cVhngo^Sl 
 
 S?ri''"i^^''r'^''"S f\Gofpel, he often rerreateJ from che Nui ctS ^t 
 r. J for P . ^T ,^7^.«°fj^e Tvi-elve, and lomenmes from them all cfp c.adV 
 (S.J for Pj av-er, and all this while, unknown to his ver^ B: echren. (,■ ) And « ■'e^ hi 
 
 exalted Glory was fo confpicuous upon raifing of ; a^...,. tha: thV High PneftJ^? 
 
 began to fay r^ irorU,cec'> af.er him ; that it feemed to thre^; "the hirde,1^; 
 
 the Baptifm, he was graciouHy fl.aightned to be Baptized with and far he! 
 
 fnd ConfidSf \ f'''"^ ""^'/'^ he himfelr up atoncexL 'king the mfflien Hopes 
 . ^f'th^S^nt^Et^^^^^^^^^^^^ 
 
 (1.) of Innocents. (..) The Sharers in, and Beholders of his M^acks were o^ftr?^ 
 
 dive to his other work of caming Souls ; therefore he lo frequendy TaS' 
 
 (3.) Privacy onthem. (3 ) The Multitudes that he fed by Miracle offered lb mS 
 
 • ^' nr^'^^T: %''' ^^f "^^ °" '^' ^^^'•"^' ^°^'^"^^^" o' ^^'1 Worlds fuchAdvanc^^ 
 
 z' ^ "len^fS^obeKingotaDunghil, and render him obnoxious to the lillyJeaS 
 
 aO of Earthy h ings thofe Gods of Clav and their beaft.y Tyrannv. U The SoTen! 
 
 / N f°M"f''r">'^"i^^"g^'"o^fheEminenceofhisneceiraryEvangcacalWork iTiar^ 
 
 ^'■^ m^^^:^r^'''''^'^'^''''^\^''^- (OWefee^thhom^wit S; 
 
 confider VJ^ ) ww'f T' ■ .^1"' "^hough the Objection be Digrefiive. yet th^ 
 lSe!Ti^Thi^gf^.^^S^^^^ 
 
 M 
 
 ^''^ of Hum'anrpl?.^3!l'"?'T.^!:^'^"''^' ?''^^'^ ^'^ P^'"^^^' ^^ ^hofc Produa$> 
 
 (2.) 
 
 phar.e 
 
't^ht I J J theofophich^ Quefllons AnfvceretL 1 5 7 
 
 phaneRtotoufnefs, call'd Sainrs Days. (3.) Places, (they hallow) of AfTcnjblirg; (3 ) 
 Confecrating flonc Wal'sand Stru(5hjres,and one pai tct thole muftbe mue Sacred 
 than rhe reft, and narne the Places bv Saints Names, (ir'c. 
 
 f. Whether any of the Difcip.cs&u*. jrg t^at Korry days had not beheld him is _ ** 
 not iixd. , therefore it may fcem they all faw bim 5 and why not , Lemg feen of * ^^' ^ 5* 
 above Five hundred Brethren at once 
 
 6- But there is opethi^oftilito be faid, which mav b: read and heard of, but 
 not known by Human Wit or Art or compr'hended by Aft alRealon, (vi^,) 
 That Chnft had nor hath more, rv^r fewer Witnefles of hi- Rcfurrcdion, than 
 thoie w+10 were n en with him, nfen m him, and he rifen in them ; thefe Chil- 
 dren of the Day witness his Refurredi ^n, by his Voice to and in them, they know 
 his ihape and mofc lovely form •■, for his true I rage is in them ; they Dine wi-h 
 him his heavenly Humanity is the Flelh and Blood their huncry Souls rea!Jy,truly 
 and fubftantially do Eat and Dris k, their fiery Fropertyis allayed by themeeknefs 
 of his Living- water, thev, as the Hem of ^^^rcn's Vefture partake of Tome of the 
 Holy Oil poured on his Head- 
 
 7.' Of thefe things Man's Iharpeft Penetration, witf^out Regeneration and Mor- 
 tification difcerneth, as the blind, finful, hardened Multiti'de would have done, 
 had they viewed the Lord after his Refurredion : perhaps to gaze or adore the 
 place they faw him at, but perlecure his Image never a jot the leis. Or beafto- 
 nilh'd, as Siul's Company were, feeing only the Light- 
 
 8 This Rcfurrecf^ion i? the lubvei ting, gaining upon and over the Diforders of 
 the four Forms or Properties of the firft Principle, which without the vertue of 
 the fecor.d, would image the third Principle in them, or Image themi elves there- 
 in, getting on mcer Fig-leaves. But in fuch where this Relurredlion is beginning, 
 though in fome it is like the uncovering ot Fire 3 i(^y the latiiors catch and burn 
 the more, l-^eing curb d and put under a Law, yet light is the natural conlequentof 
 that Combuftion- 
 
 9 Jn another Form, C!afs or Degree of Chriftians who have made Progreft, 
 this new life is more apparent , who >et fomeanics by their Droufinets their 
 habitual Evils return and foil them 5 for fuch are left a while as thofe Cxnanites^ as 
 Thorns andGoars to exert ife their Faith Diligence and Circumfpeftion, <^c. 
 
 10. Butintho'ic ex"e'lent.>culs,the iealec. ones, vv here the Refurredlionis moft 
 conpicLous, there (as m Torches or Cand'es) is little troub'e intnnficaliy in 
 emitting their flames of .ig^t from any inv*ard Defesfls, but their burthen and 
 d.ftjrbance is from blaffs v* ithout, either of the Sins of others , which like .nany 
 bordenng Vapours conl^iie into a Fog, to hinder the executing their Holy Pur- 
 pofes (^and bent of "heir Sculs.jo eni'ghcen the Spirics of thole thev converfe with_^ 
 perhaps by C alumnies. Or eife their crofs is from ftormy Perftcudon to termi- 
 nate thdr Courie, or torment rhem in i: j in all which they are with the fweet 
 Spirit of the firft-born frr.m the De^d, to encounrer Oppofers, and with uncon- 
 querable Patience to offer up themfelves, a-d abide bv it, content to pafs through 
 manv Deaths, be Partakers of their 'oir.'s Enterrairment , hold thtir Teftimony 
 and fini h their Coi rfe^f :r the day -s breaking in fuch which mav have Clouds,but 
 never fiiaL Night invade it/or it is the entrance on the i:oly,pure,Paradilicai Life. 
 
 <^- 140. Wry diet Ckrifi after his RefurreHion corivarfe Forty days on Eirtb before he 
 Wtnt or waj fallen up to Heaven? JVhit doth that figr.ifie } 
 
 A. 1. This Qneftion Demands, i. Why Chrifl converfed 43 days, tj'c. Alfc,' i. 
 
 i, 2. What ic fignified ? 2. 
 
 ; Tothefirft, the Caufes obvious to common undeiftiQding were, i. To con- (i.) 
 
 firm 
 
I J g The 1 77 theofophich^ Ouejiions Anfmred. 
 
 /■^ \ firm the Faith of the Dircip"es, And, (2 ) To found the Faith of fucce/five Gene^ 
 
 K \ rations concerning the Keiurre(ftion. (i')To Leave the obflinate Jews and others ■ 
 i.-.excufable. 
 
 (i.) ^. To the fecond what it fignified, (i.) That as^^aw, in his time of tryal, 
 
 went out ot the Eternal cay into the two Principles of the dark Abylj; and Out- 
 birth. To Chniciiow brought back the fame two i'rinciplesharmonioufly into the 
 
 {2.) Ecerna! Dav. (i.) To lire w openly in his Body fchac was d^ad and is a'ivc for 
 
 ii-) cvcrj taeViiflcry over Death and Hell, (i) To Ihew the Holy Paradifi al Life 
 whicia Aiam Ihould have continued in, (vl^.) The per(e\fl Imaeie of the Almigh- 
 ty Trinity in every of the three Principles ; Thac is , how liis firll, iliuftrated by 
 the fecond, was to be imaged and figured by tne third, over which he was to 
 
 Ci.) rule 5 (i.) Bv conferving his Pure, Holy, Virgin ftat^ as the fecond AdumAid. 
 
 (z.j Alio, (2.) To Eat and Drink as the Lord then did thofe 40 days in a Paradifical 
 Heavenly manner, in the Mouth only, not with filthy Guts, (^:. but as did the 
 
 (3.) Angels with Abrsham. (3 ) To have comprehended and been able to pafs thiou^h 
 all the comprcir^d or condenfed Bodies, ineiilibW, unapprehended not excluded 
 but as light through Cryftal, penetrating all Adral and E.ementary Exifiences, as 
 the Eye of Eternity doth time. 
 
 Q:_i4T. JVhitis Chrifts going or Afcenjtonto Heaven.- thathe did vifbly tfcendi 
 Whither is he arrivedy and where Uhemw at prefent ? 
 
 A. 1. This Dsepis our World, h-rre was the Throne of Lucifer, and in this 
 World or Space is our Heaven, yet not in this World , but in the Heaven that 
 comprehend eth this \Voridj but this World cannot comprehend it, as Time can- 
 not comprehend Ecernicy. 
 
 2. The fharp Power and Omnipotence of the Father is the true Centre as of all 
 Worlds, (oof Heaven: and the gracious Omnipotence or true fecond Principle, 
 is the true Centreof Holinefs and Purity in 'he whole AS) fs oK the Kather, and 
 efpecially (if it may b: fo fpoken jthe Heaven of Heavens : who ss he is the Media- 
 tor, the Chrift, the firft-bomof every Creature, is on the Throne, ana is him»- 
 fclf the Throne, fining on the right Hand of God ; that is, at the plate cf the 
 quenching of Wrath with Love , he fitteth in the Throne , and is himlcif the 
 Reconciliation. 
 
 Q. Is it oilit , vhat it the I^ingdom, City, Falice or Seat whither he afctnded, and 
 where he is } 
 
 A. 3. He is himfelf the Seat, Pa'ace, City and Kingdom. 
 
 Q. fj it As\t here can this b; intelli^ibl" to Mortds, living in Houfes cf Chy ? 
 
 A. What is, and where are the Bounds in the outward World of the Tight? 
 The fhining Sun is its own Palare and Throne, it a!fo is m the whole Deep in the 
 fevcral El= mcnrs and Concrets, as far as any thing is capableof it j yet is it but a 
 Figure or Rcprefentation of the true Eternal Son. 
 
 Q.. it is laid, concerning his vihble circumfcriptive Body, which rofe again, and 
 was Teen by his Difciples on Earth duiing his Forty davs converfe u hom tr.e Difci- 
 ples faw afcend, and of whom the two Men in iTiiniag Garments fpake, that he 
 Ihould m aike manner delccnd, f^'bere v thai Body ? 
 
 A. 4. Ic^s anfwered, ic is in its own Eternal Throne : But it is to be confidcred, 
 if we in ouraiirai Man, can view in our InrcKefl the whole Globe of Earth and 
 Seas, and the whole Deep of the third Principle. And, were our niore noble 
 part freed from the 'mages our Syderial Spirit frameth, what a\itw could it take 
 of the Principles and Fountain Spirits whence ica'l fprung, efpecially that which it* 
 lives in, and delights in j as hpw much of the Eternal World may a glorified Spi- 
 rit 
 
the 177 7heofophic\ Quefiions Anfwere^. I j p 
 
 ritknow •, for the Child knows andfecth his Parents, and the Lords very out- 
 wardBody was Begotten oft c Holy Ghoft as Mafrulinei'eed. 
 
 f. Ir chereforf fuch a poor finire Creature as Man (the lower fort of Intel- 
 lectuals) who is the thing fcrmcd or building, can mount fo high, and appre- 
 hend fo much- V/hirher cannot he afcend, u hat carnct he do and comprenend, 
 who being rcnceiveci of the Holy rhoft, is the Builder nf the Houle? Who, tho' 
 he humbled h,m:elt' to the form of a Servant and a> cenc'ed as (uch to fhew he was 
 our Brother, yer i-Lordofall and in his Heavenly Humanity is not cxclufible 
 of place, as Eternity is not excluded cut of time. 
 
 <^. 141. Whst ft^r.ifie themo Men in Shining Girmei^iSy who [aid '^ Tc Men ofGz- 
 lilee vohy looi^ye up ifrer him : Thfsfefus rvho is t alien frompu to Heaven will come a- 
 again, ajjcu hive f:en him ascend or go into Heaven ? ' 
 
 A. I. Mofes faith, Oat of the Mouth of Two WitnefT.-s (hal! every Truth be ef!a- Deut. if, 6i 
 blilTied. And the Lord laithif he v/ill not hear thee, take with thee one or two mau 18. 9,' 
 more. Thus in the Temple were two Cherubimsftretching out their two Wings, 
 and the Lord fent out his Difciples two and two. 
 
 2. The fignification of all which is that when the firfl Aiam by not ading his 
 Powers caufed the divi.ling the Two Ti'^ftures into dilHnd Male and Female, 
 which fhould have remained but one. Error and Falftocd foon crept in 5 for the 
 Two Tinftures were neither of them true, but Deceit introduced it fclf rnto both, 
 becaufc the crue Virginity difappeared. 
 
 3. And the Two Tinftures were united only in the fecond Adam to bear one 
 Voice or Teflimony s for he Married the Humane Soul to Virgin Sophia. Thus 
 the two Men inihining Garments bear but one Teftimony: Hence was it that in 
 Sacrificing of Fowl, the Male and his Female made but one Offering. 
 
 4. Alio thus, as the Lord, who was then taken up into Heaven fliall in like 
 manner return again 3 fo the holy ^m&Ywgm Sophia^ the Wifdom of God, and 
 Tindure of the Light, who left the Humane Fire Soul of Adam, and withdrew 
 from him into her own Heaven : But by the Incarnation of the fecond Adam, the 
 fame Eternal Vuginity came down and returned again to the Humane Soul of us 
 poor, unworthy, miferable Men. 
 
 <^. 1 43. JVhymufitheVifciplesofChrift yet wait ten days for his Afcention for the 
 fending cf the Holy Ghoft ? IVhy wot not that done inftantly ? Here begins the Eighth 
 CrandDiftributicn. 
 
 A. I. It was, 1. To compleat the Antitype, being the time pointed at by the 
 Feaft of Weeks, whichFeaftof Weeks is commanded feveral times, (vix- ) from 
 the Morrow after the Sabbath of the Paflbver reckon feven Sabbaths is ^9, and r 
 is yo, (ortheFeaftof Feweco/i ) from the Lords Refurredion. At the end of 
 Forty days the Lord afcended, and the Difciples were to wait at ferufalem till the 
 coming of the Holy Ghoft, which was ten days after. 
 
 The ten days to make up the Feaft of Weeks, was that they might be a fecon- 
 dary illuftration whereto the feventh day or weekly Sabbath is fuitcd. 
 
 t. Nine of thefe ten days points at the whole courfe of the Race of a Chriftian 
 in this World, and the tenth is the Crown, Summit or Perfection. As the nine 
 firft forms of Fire are Crowned with the Heavenly Birth of the Paradifical 
 Earth and Water of Life in the holy World, which is obtained by adding there- 
 unto the tenth form. 
 
 3. This ii figur'd by the nine Generations beginning with Sem, aijd Abraham is 
 
 X the 
 
[6o the 177 theofophick^Queftiom Anfvpered. 
 
 the tenth, in whofe Seed cometh the Blcfling upon all. In like manner find we 
 Angels Miniftring to Chrifts Incarnation nine times, and the two at his Afcention 
 was the tenth. See the firft Verfe of the 1 3 3 Anfwer. So there were ten Lepers 
 cleanied but one only returning with thanks, it is faid where are the nine. Thus 
 was the tenth day of their v, aiting the day 'of the gracious and glorious coming 
 down of the Holy Ghoft. 
 
 Q. 144. JVkit is thk tbxt the Vifciples muji wiit and cvntinue together till the Holy 
 Ghcjl came ? 
 
 A. I, Will any fay it was for their outward fafety i 'us true, obedience is the 
 fafe path : But this was of its own Nature moft hazardous, againft ficob's method 
 who divided his Fainily and Subfcance to prcferve Tome, but this keeping them to- 
 gether was, as to Mans Judgment, an expofing them to danger 5 for .firft an Af- 
 fembly is lersfecretthan one, alfomore obnoxious to the Jcaloufie of evil Eyes : 
 From the confequence whereof they had no outward defence of their own, or 
 Followers, or the People which fomewhat fwayed with the Priefts, (^c in their 
 timeof rage againft the Lord, whereas they were not entered lb far into their 
 MiniHiy as might promife popular rcfped. Therefore their being together might 
 be deemed by the Bloody Perl'ecutors of the Lord a fi: feafon, at once to extirpate 
 the Lords Sacred Embafly and Embaffadors. 
 2. Their waiting and continuing together was therefore an Eminent Touchftone 
 
 (I.) of pure Love, and incomparable Faith, (i.) In refpcift of their Work which was 
 to witnefs, what the Lord was Crudfied for acknowledging, (vi^-) that himfelf 
 was the Son of God. 
 
 (2.) 9. (i.) In refpe(5toftheplace, ^erufnUni, the ftage where the Shepherd was 
 fmitten, where the Murtherers were Rulers, whofe Streets lately Confecrated with 
 the holy Lord's walks, Miracles and Heavenly Doftrines : The Temple where he 
 had often fpoken like God,notlike Man : Where was a Garden which he had often 
 freq^iented: The Judgment Hall, where he had been reviled, crown'd with 
 Thorns, mocked, fcourge J and condemned : Alfo Calvary where they mercilefly 
 crucified Mercy it felf, remained ail Monuments of the greatcft Love and Pati- 
 ence, and extream Malice and ferine Cruelty : In this City which fhould have 
 worn Sackcloth, with thefe fad Objects and under thefc Rulers were they to dwell 
 and be confined. 
 
 (3-) 4- (l-) With refped to the time, beingthat of the Bridegrooms being taken 
 from themj of their Having Tnbulation ten days, the time W'hen their Enemies 
 wereFJeiht, bv having their Hands Embrewed in the Blood of the Lord Jefus: 
 As cruel wild Eeafts rafting the Blood of their prey, and the time before defcending 
 of power from on high to revive them. 
 
 S But they muft wait on this fervice, in this place, at this time, fignifyir^g to 
 us that the time of the Chriltjans Life is the exerciie of Faith, Obedience and Trial 
 of the fincerity of Love ; a time of beholding fad Objefts as was this of theirs, of 
 hearine fiaful founr!s, the being haraffed bv Oppreffivc Rulers, convcrfe with or 
 •mongtr ma icious, enfnaring, dangerous Enemies, inward Terrors and Tempcfts, 
 and oucward Storms a'^d Outrages trorn the powers of the dark World- 
 
 6. So that ^l.cdiftrcffed ioul can find no fuccour or guidance from the Imaged 
 ■• Powers tf the outward Aftral World, but muft fmic down from them, and con- 
 funtly wait the Breat^'ingsofthe true fpeaking Light Worir., left if the outward 
 Mdgia. be our level defign and home, the dark Magut do by it irfinuate into us, 
 and wet.'.ereby form the will ot the Spiiitof this World into our Eternal Souls, 
 which neither can feed chem, cigth them, ngr guide chcm» but if thus they pro- 
 ceed 
 
l!he 177 tl:>eofophickQueflions Anfwered. j^i 
 
 ceedtillthe four Elements fall off, they (hall find themfelves milerably cheated. 
 This waiting of the Apofdes dircds us therefore, to wait for the Whifpers of 
 the Word behind us, fo call'd j we having gone out from it, and turn'd our 
 Backs on it. 
 
 Q, 14^. Whdt if the Fea/l of Pcntecoft ? How was the jhedding or pouring forth pf 
 the Holy Ghoft eftcied ? And how did the Bunds of the Tongues of the Lords Difciples 
 become unloofed ? 
 
 A. I. Our Fall in Aiirn brought us from the Paradifical Feafting to the toilfom 
 Lif«. to a frate affording no other Food for the four properties of our firlt Princi- 
 ple C which was the Centre of the Soul j but the third Principle: Which is right- 
 ly a feeding on Allies and a Shadow. If Men can live by looking on their own 
 Pifture, fo might u^i^w's Soul by the third Principle. It was worfe uith him 
 than it is with an Elementary Body who canfubfift a little while by feeding on it 
 fclf. 
 
 2. Now the Feaft of Pentecoft was bringing back through the Lords Incarnation 
 the vertueof theholy World, (^ix.) the Paradiliral Bread and Water of Life, 
 for the Soul to teaft on : The true Flcfti and Blood of Chnfts Heavenly Humanity, 
 this pure Water of Meeknefs is in the Soul a Weil of Living Water, fpringing up 
 to Eternal Life. 
 
 3. Thepourirgforthof the Holy Ghoft was thus efft^ed; The Darkncfs into 
 which the Soul had caft itfelfcaufcd a violent anguilli, that anguilli of its own 
 Nature generates a fierce hungry Fire. And higher than this the Humane Soul 
 of its own ability fincc its Captivity goeth not. Now iuch Souls as can g*t nofa- 
 tiety in the Spirit of their will from Gcd, but go to the third Principle, do as Saul 
 
 who waited not for Sanuel, bur conftdering his {freights Offered a Burnt-offedrg j ^^tn. 1 5. 
 himfelf, and fo loft the Kingdom. 
 
 But fodid not the Lords Difriples, for they waited till the Lord can"e Where 
 is he that leameth the lefTonthis Myftery unfoldeth ? He lliallhear and under ftand 
 thethings which none of thic divided Languages can podibly exprefs, and fome- 
 times may fee and penetrate w hat it is not la a fal to utter. 
 
 4. Pluck out the Earthy gueffing and pretended feeing, ftop the Far agairft the 
 delufive Charmer, then (hail not the outward P.eafon ( iike the Snn ) dazle, nor 
 Thunder, or the roaring of the Sea amufe ; the raging Waves (hall be counter- 
 manded, and thy Ark will be in inward Tranquillity. 
 
 5. The pouring out of the Holy Ghofl did enkindle the Souls Anguiili and Fire 
 into a Light and Divine fcrenity of meek Love. Now as the blinking Lamp fla- 
 ming from a fmall fpark enlighteneth a little Room, and the greater Fire of a 
 Torch yields a more er.-jinentLu fire: So the greater the Anguifti the greater the 
 Fire, and the greater alfo is the Light, when the Lord enkindles it tcJ a Love 
 flame, thataccording to its exalted vivacity it be proportionably as it wercTin- 
 fturcd, reaching hard after the Refurre<5ticn from the dead. 
 
 6. Now were the Bands of their Tongues unloofed by their opening the power 
 World in this V/orld ; for by how much we are by wrath and death Caprivated, 
 by fo much are wc impotent : But where the Spirit of God unites with Mans Spi- 
 rit it frees him from all rcftridive Ligaments, that with the Word there may be 
 power. But the following Qiicftion treating of this Subjc^, more is not here faid 
 to this third Branch. 
 
 X 2 Q. 14^ 
 
i6i The 1 77 theofophlch^ Quefiions Anfrcered. 
 
 Q. 14^. How U the difference o^ dijiinHien ofLtngu iges amo::g them to he unierfiooi \ 
 that they have aH at one jrjtint fpoi^en all Languagts at gncs in om jencei fo thai people of 
 all Nations unitrjtood ihtm ? 
 
 A. I. Man's Fall cafl him from the unitv into the multiplicity: Before which 
 FaU he ftood in the one holy power ; his Word being i i God, was by his Almigh- 
 tinefs Mighty, n'.lir.f^in, through and over the muiuplicitv. his Words were as 
 many Arrows in a quiver, penetracing all thinf^s : As rhe Arrow out of a Bow 
 ofSceel drththe Air. But Mans Fall into the mu:tiplicity, oiiarm'd him, ren- 
 dered him impotent, only fome have a little power to lee into one property, fome 
 into another, but were all Mens Aaihties united, ic were but lome pieces of the 
 multiplicity far fliorc of the Unity. 
 
 2. Man IS an Image of the whole Trinity, and the A Ural and. Elementary 
 Worlds Image, Heavenly Things and Places, whil, Mantne;efore kept his ftacion- 
 he was in tnc Divine Centre, but hisdeparrure uhenci' dejected hira mio the cir- 
 cumference. Wheel of Nature or Out-birth, thenceforth was the Centre or Holy 
 Fountain hid. 
 
 3. The Lord JefusChri!! as he is the only Begotten Son of God, is rhe Eternal 
 fpeaking Word, which may be underftood to be niernally -generated out of the 
 Eternal Father, or fir ft Principle, as our four Forms or Anguifhes ecneratc natt-j 
 rally t[ e Liberty or Light which is call'd the fifth. This is tne firit Word the crea- 
 ting fpeakirg holy Word from Eternity, i fohn i, i, 3. ~ 
 
 4. Tne next is the created Word taeholv World, wherein the Almighty Word 
 doth through the Virgin of Divine Wildom Image himfelf It mav be compared 
 to a holy Eternal Bor>k, whereof the Angeis are (lOiden Letters, founded in Di- 
 vine Harmony ; In which Book the Aimignty with delight reads his own glonouS 
 ineffable, tremendous Name. 
 
 J. B JttKaf'?'' making an harfh Jar ring Tone, and changing his Golden Letters 
 into b;ack ofp >vlbnouscompofition, raced himfelf and his whole Hierarchy out 
 of that fair Record. Then did the creating Word fpeak or incert, and in'eriine 
 Man into that part of the Bock out of which Lucifer and his Angels had been 
 raced, which with the additional skill of Incerlincrs had the Oat- principle as an 
 adjunft to him, this was the fecond race of Ine le^flnais. 
 
 6. And tho" the skill of the fpeaking Word were perfefl, yet a'- ufually it is in 
 Interlinings, the obliterated L etrers had left fome fla a/S or fcratrhes ( tho' not in 
 the holy Bock, yet ) in the adjun(5l, fliadower or cover, (vt^.) the Out-birth, 
 which being new bound a. ^d the lacerated pieces cemented ; in the cover relted 
 fuchftains and rents, that thereof came the perillous, pnfonous, ftingmg Ani- 
 mals and Vegecables, and Beads of prey bearing the impreflions of the claufes 
 of the dark World. 
 
 7. Whereiato when Man feU their contagion fo 8ff.:(fled him, that he could not 
 found a due con fonance to rhe Harmorious Dialect of t'-e Holy Book, w:iich as 
 to him becarre fo c'ofe * and fealed that he could notrejrl, open, nrrfomuch as 
 look tr.ereon. But as Men II literate cannot Spell nor R;ad, fo the Langusgs of 
 Nature of the Heaven v Holy World ( our true Mor er forgue) wa? loft ; he 
 had no Ears to hear che Angelical Ravilhing Voices, nor Tongue to utter r, tnl 
 the Fiery C'ovcn Tongues c^efcendcd. 
 
 8. Now come we to the Holv Language it fe'f, whichif any could fpeak, world 
 nor ^ome lay this Man is full of new Wine, tut we may mournfuilv tel; <.»f our 
 Loftes, eafierthan regain them, we muft fay that Language was ore and but one. 
 For i:s Nature it is pure, for its extentitisromprehenfivcof all, ard there ■ore no 
 wonder ail Uiiderftood it, foritspowej: it hath Auchontacivcly Omnipoceace iV. ir, 
 
 ai^lually 
 
7be 177 Thilofophkk Quejlions Anfivered. i^y 
 
 aiflually or executively it hath the Ke\ s of Life, and Inf^ruments of Death, this 
 Word flew Ananias avid S mhir d^znd freed T^^/r^rf from the Bonds of Death. 
 
 9. Now as in Mens oruinarv Affairs the Reafon and Uuderflandnig prevail to 
 move the Mind,lo that arter Debate a Will is formed, this Will is the Kelultof all 
 confideration, and is cne Man. the Soui, the Spirit, the Body, the Paflions, Af. 
 feftions, all make one Intire Will, and the Magical driving power of all this be- 
 comes the Word, this Word is the Executive Inl^rume it, and nt t barely the He- 
 rauld of the Soul or whole Man- It is the Energy andcxprefled Vigor of all the 
 Powers ; w he' e'^'ore i: isliaid. By thy words thou {halt be juilified, and by thy 
 words thou iliait be conde'r.ned j for the word is the work and the worker. 
 
 )o. Thus and no ocnerwile'S the Divine Language which the Holy Gholl open- 
 e3 m the Apoftles, ("y.^J ^^'^ R'sfuk and Law or Abridgment of all tie l^owcrs of 
 the hidden Holy World, it was the Opener of all D'ors, theEpitomy of all Open- 
 ings, the underftanding of which is offered bv thisfimiie. 
 
 I r. The Intricacies ot'the perverted perplexed, confufed Tongu<*s inthe mul- 
 tipicity iscompared totheNg-'itfeafon, wren a M-m can only lee che Houfe or 
 Room that contains him, ard that not without the aid of Fire or Candle Jigtic 
 where is much ihadow, rra' y uncertainties, fome colours not diftinguifhabie. 
 And the explicating, opening and voice of the hoi/ one Language is compared to 
 the Noon-dav which fliews every tbngatonce without Door and within. 
 
 II. Thus the Divine vvord or Jargi.' age comprehends all, opens all Doors j 
 theref )reuasit thatall Nations undcrttood them j for the unity contains the 
 muUipiicity , as every Genus dom even' of its own Species, or as the Element of 
 Fire doth every Sp.irk of Fire. This hath the Life of all openings, as theV<'W- 
 els are the Spirit of the who'e Alphabet. All the founds Mufical cr otherwi.e are 
 contained m three and in feven, both Concords and Diicords : All Voices or 
 Tones expreiTmg the I'afTions and Alfediors in the two Exrreams of Joy and Sor- 
 row, and the M.ar of fqjipopderavinp, Solemnity of Humane Creatures, or o- 
 thers are compriied m the fixth Fountain Spirit or property of the Eternal Na-, 
 ture, and muif have its efficacy in every formation. 
 
 Q. 147. Ifhatdoththifjhedding forth of the Holy Ghoft fiut of Chrifis RefurreSfiojt 
 and Ajcension to Hesvenprojit or bvnifii us } How may thxi be aljo efj-'Med in ta } 
 
 A- I- When the E/>y^/i>7j- f who had be;n Baptized by ^o/;n^ uereaikd, Have 
 ye received the Holy Ghoftfmce you be ieved? Aniwei'd, We have not lo much 
 as heard whether there be a Holy Ghoft, thcv may not be thought wh'hy igno- 
 rant of the ttcrnalFxirtencc of the Holy Ghoft 5 for all tfiC Holy Men from the j^s2C), 
 Creation vrere guioed b^ him : But that theto kne .v not of this glorious and plen- 
 tiful Eff lian. ofthe Ho'y Ghcft ont' e whole Aflemb'y. 
 
 2-. And now how tlie pouring forth of the i-iol)' Gholt profits us, is noton'y that 
 recor-isceliverthis co us, as once doicinthe n ; but that the lame is vouthiafcd 
 more cr lefs fcmincrtly, as thofi faci ed Vifits are more or leis welcomd by joyful 
 Obedience, or grieved bv fubborn Rcfifta ice. For a.- the precious ©mtirent go*- 
 ing d'-wn to the Hem of A ror's Ve . ure is not faid to be frilt on the Rotks or 
 fterile E^rth, fo neithtr doth the Holy Spirit alvta- s firve w'thGamfaveis 
 
 3- Aga'r>, the coming of the Ho'y Gh( flout of v^hnfts Death zrd Refurredion 
 profits iis alf \ that v hereasi fin. is usinas manypie:ts as there are [-"r. p^rnes in 
 Nature, and diawn bv asma.^v contradiftory wills as t' ere are iu'jcrdi' ae $]<- 
 aesin thoic Ir >pcrcirs, fi^iT'dbytheconfufed Languaie-; ai.5iie/, t' is Hvdy Spi- 
 rit unite< us as F re unites all torts of Fi.ei mro a jk^ Fki't: 
 
 4. Thus it found fome of chem in one form and cxcream, fome in aiiothcr, 
 
 fome 
 
'1^4 thei'^q TheofophickQji^ftions Anfvpered, 
 
 fome Bufied with Curiofitics, otliers BruriQily Ignorant and Remifs, feme feeking 
 by fraud cr othcrwife to ef^ablifh their particular propriety , fome making Ambi- 
 tious Defigns their Idol, (y'c. 'The lacred Spint putting out the;r levcral faife 
 Fires, and Gloworm ficticious Ligiit, brought them, and wiUeth to bring us into 
 one Kingdom, by one Spirit to mind the fame things, leads us by one v, ill to be 
 imploy'd in one woik, tcr cur fcattcr'd Intcrefts, extravagant Defires, and pri- 
 vate felfifh Contrivances muft as Rubbifh be removed, before the Lords Houfe be 
 Ereded, or as Weeds be eradicated before the good Seevisflourifh. 
 
 5. 'Tis true our Humane Powers, and the Spirit of the great World in us. and 
 the Tindurc convcy'd us thereby may be ufed by the Alm-ghty Archited as un- 
 hew'd Timber, rough ftone, and other Materials whereof to frame a Building, 
 like as the Principles and Properties were excraded out of the firft Chaos: So 
 may our confufions be confecrated and made conducible to the work of the new 
 Creacion which is effedcd in us by dying of our firft wilful defires. For by giv- 
 ing up the might of our firfl principle into the Intelledual Light of the fecond 
 Principle there is generated in us the pure Love of the third Principle, of which 
 Love the Holy Ghoft is the Author, by this the Law is fulfilled, and in and by it 
 the Hol^' Ghoft: gracioufly feals the Regenerate to Fiemal Salvation : "Who having 
 bfen fed by the Flefh and Blood of the Lord Jefus have in part got his Heavenly 
 Body on them, which is attaining a meafurc of the Reluireflion from the 
 dead. 
 
 6. This brings in Univerfality in the Room of Propriety, one inffead of many, 
 fignified by the Tongues, which tho' Cloven were all but one united, and one on- 
 ly in every Language, here fee we the Kingdom en Eanh as it is in Heaven, and 
 the new Man thus progrcfTsd is the true, and in fome fort pcrfed Image of the Tri- 
 nity, for it is the firft difappeared Image which Aiim fell from. And in this moft 
 excellent way doch the glorious Trinity work in Eternity in all Divine Creatures 
 wherein the Three Perfons Image thcmfclves. 
 
 0^748. JVhitktheUtnrd H^ori and the Living Wori Cbrifii in his Jheddirig 
 forth cm veith the ether : Hovf became they dijiinguijhed 5 feeirg all did not hear the 
 iMj Gbcjt teach from the Mmth if the ApofiLes : for one fort of them [aid ^ They are 
 full of fwfeet IVine i thef: heird indeed Afj»j f^ordt b-Jt not Chriji teaching in his Re- 
 furre^ion. 
 
 A. 1. The Literal Worddidfi»nifiein the Jewish Adminiftration the Law of 
 Circumcifion, (src. call'd a killing Letter, tho' even that were glorious as is inti- 
 
 2. 2 7, mated by Afc/e J Face. The Evanpiclizing by Preaching or Writing mcft then be 
 much more glorious, the Holy Writings cf the Frophers, Apcft:les and Saints arc 
 
 3. fi, therefore exceeding precious, and require great care and diligence to learn the 
 Myfteries there intended and taught, they are fo good and important, their Effi- 
 
 cacy, Majefty and End fo Divine, that the hving ^Vord and it, are ufed as terms 
 convertible, but yet Metonymically : As by the Cup is meant the Wine, or by the 
 Bag the Treafure. 
 ^ t 2. But the Living Word is the Eternal Creating Word, and tho' no Language 
 
 "^ " ' '^' contains yet every Word of Men is of it and by it, and when the Lord Jefus faith 
 of tne Holy Spirit he fliall take of mine and give it unto you, he means the fo 
 fpeakitig as the Spirit Ihauld give utterance. Such was this when the God of S^\- 
 rits fell on them ; other fpeaking fprung from Eahel^ is as far below the Life and 
 Power of that as the Confonants are below the Vowels, which produce but raute 
 Hiflings, <2'c. 
 
 3.Aad 
 
The I'j'j Theofophick.Queflions Anfwered. 165 
 
 3. And we may exptcfl, when God fliallgiveto his, one Heart, one i'oul, one 
 Love, one Life of Faith, Holinefs, Meeknels, Patience and i'elf denial, account- 
 ing nothing their own, but as Members of the one Body to live as that white, 
 fwcet, firft Age of thofe Gueils at the Fcaft ofPemecoji : When God fliall do this, 
 we may exped he will re (lore the 5'pirits of the Letters, and give us Water at the 
 pure Fountain ; until then, as one people know not the Language of others, fo 
 all people are ftrangers to this, and as falfhood caufech Men not to know others 
 Minds by their Words, fo do Mens falfc Hearts make them unknown to them- 
 fclvcs- 
 
 4. Now why fome of them who heard the Heavenly Tidings faid thefe Men 
 arefuUoffwcet ornew Wine, was becaufe themfelves were Captivated in ano- 
 ther Principle than that wherein the words were Born ; perhaps fome in the de- 
 ceits of the third Principle, others in the wrath of the firft ; fo that they could no 
 more comprehend the words of the Children of the day, than the Creatures of 
 the corrupt terrene Salitter can converfe with the Aerial Creatures, or the aqua- 
 ftrifh with thofe of the Fire, or then we poor Offspring of fain Adam can skill the 
 Dialeft of Angels. 
 
 5. Mans Heart is naturally prepofleft againft Divine Underftanding. and the 
 fimplicity of truth not only from hiis diforder'd Original, but eipecially by Matu- 
 rity of Growth to fixcdnefs m the humane Apoftacy j for Youth ilands in a true 
 Ground which makes Angels delight in them, until the Serpents, Foxes and 
 Goats, their Tutors, Companions and Tempters have gravely taught them to be 
 Fools in Fafhion, aifo falfc, and by degrees to be obfcene and impudent of Con- 
 verfation. 
 
 O how great is Mans Mifery on Earth, how innumerable his Snares, how mul- 
 tiply'd his Perils and Sorrows in this great and terrible Wildemefs ? 
 
 How Infinite is the forbearance of a contemred Father/ How compaflionate 
 the Redeemer to his daily Murtherers! How long-fuffcring is the grieved Holy 
 Spirit ! 
 
 O, the Heighth and Depth, and Length, and Breadth of that Love fo abufed 
 by us 1 
 
 The fubfequcnt Quef^ion excufeth faying more to thfs.^ 
 
 Qi 149. How doth Chrilihimfelf teach prefentiaSy in the Office of Preaching, and yet 
 fitteth at the Right Hand of God ? Or among whom doth Chrift teach, lehac U a Shepherd 
 or Fajlcr in the Spirit of Chrift, and a Teather of the Letter without the Spirit of Chrifij 
 each in hii Office ? 
 
 A- \. How Chrift is in Heaven and every where on Earth at once according to 
 his Heavenly Humanity the ii^ Anfwerfrom ver. 3. to the End, fhcweth: Alfo 
 it is elfe where fliew'd the fitting of Chnft at the Right Hand of the Power of God, 
 is at the place where Love quencheth Wrath 3 therefore are the Sheep at the great 
 Day placed on the Right Hand of the [udge. 
 
 2. But row tothenextparcoftheC^aefJion, among whom doth Chrift teach, 
 it muft be anfwer'd, the Light which bringeth .*^alvation hath appeared to all Men j 
 for as every Countrey on Earth is vifited by the fplendor of the Sun, and every 
 Plant and Pile of Gra.s Influenced by hi n. and fo hath been <Tom the Creations 
 fo aifo from Ad^m to the laft Man, hath Chrift the only true Light fliined, and 
 will Ihme. "^ 
 
 3- And as chere are many places in fom^ Countries and fome Angles in every 
 Countrey, wiereonthe Suns Beams beat not c^irciftly, yet is there no Vegetable 
 which his VioorInfl'j;nceth not; Such is the Preaching Vertuc of Chrift to all 
 prefent, paft and future. 4. Again 
 
l66 The ijj TheofophkkQu^fi^onsAnfvpered, 
 
 4. Again, as every Mineral is not Gold, nor every Fruit folar, that the Suns 
 vertue Ihould be totally preva'enc in them, but they all are he! peJ the more to 
 grow thereby in their own Property, fo that it is not the Suns fault that ma- 
 ny arefpoil'd. Thus tho' Chiifl (lands in the Door of every Mans Heart, calls 
 them, waits the whole time ofthe Life of many, and very lorg on all. as a Judge, 
 as a Councellor, and as a Monitor, yet many grow hard, and (aseviK-reatuies) 
 "the ftronger in their own property, by the delireable accefs of the Sans Rays: 
 Thus Impenitent Men do from Gcds goodncl's trcafure up wra-.h, ble's them- 
 felves, fay we ihall have peace, cry the Temple cf the Lcr.', (^c. and grow the 
 more evil becaule God ismoft good, and are the more daring, the more they 'are 
 intreated and ftrove with. 
 
 f. Now to the latter part of thre Queffion, what is a Shepherd or Paftor in the 
 Spirit of Chnft. Itisanfwer'd, Chriftisthe alone Shepherd of Souls j for allu- 
 ding as before to the outward Sun. As the Sun direfteth the Creatures to get 
 good and prevent evil by his daily fteddy courfe. fuchisChrifts providential gui- 
 ding us by his working for, and facred Epi fries v ritcer. to us, and bv aflllling us by 
 fome loving Brother he fuljHitutes, this is bis ruv ^^ a- d Paftorai Offi .e. 
 
 6. Again, as the Sun not only direil' the rrcacures to the place of their Food, 
 but by his vertue makes it to be Food, f > that they arc fed by his fecret vertue in 
 the things fed on, and the things themfe Ives are but the Medium. Thus is the 
 Soul fed by Chriflby whom the Medium is caufed, and the Soul by him alfo hath 
 e preparednefs and capacity thereunto, and the good Shepherd thus gives his Life 
 and Vertue for and to the Sheep.and they feed on him Bot Men callirg themfclves 
 Shepherds are only at beft as ink and Paper v. herewith the Lord Jelus writes his 
 good pleafure, teaching others to read it. So is the Church cail'd the Epiftle of 
 Jefus Chrifl. 
 
 7. And tothe laftparrof th'eQueftion, What is a Teacher ofthe Letter without 
 the Spirit ofChrift in his Office - Itisanfwer'd, he is dead, (for it is the Spirit 
 only that quickcncth) both in refpe.51 of ijmfe f is fenfual, not having the facred 
 Spirit, and in refpedt to his Work, the Le-ter killeth. Therefore tho' a regene- 
 rated Child may receive fome f rength frcm the Teacher of the Letter, yet the 
 Divine Principle by him who is himfelf only in the Anguifliof the firfl Principle, 
 (vj^) the Covetoufnefs, Pride, Envy and An^er, or in the Image or Shadow 
 thereof the third Principle properly call d the Valley or .shadow of Death the 
 unregenerate i'ouls are by fuch mifled into the Ditch. 
 
 8. What is that power then, whence the Blind Guides I'ffue and derive Autho- 
 rity ? From the holy 5'pirit of Chrift it is not ; for that is pure, peaceable, gentle, 
 eafie to be intreated, full of mercy and good fruits. If they were founded in the 
 Regeneration they would proceed in the Divine Impulfe, but being fprung in the 
 Aftral Afit^ii which is but the Figure or Shadow of the Eternal World, the driving 
 is frcm without, and being fo from beneath cannot afcend higher. Preachers in 
 that Spirit are only the Apes and Counterfeits of the Divine Living 5'pirit, and the 
 Super- intendents or Ordainersof them are Men neither Authorized by the Law 
 nor Gofpel. Thus after the choice Youth of Chriftian people are prepofl^ft with 
 
 VoBoresSche- ^r//fo//e*sHeatheniih, and dry Breafts of Philofophy, like the Children proftituted 
 
 hfiici (/. e.) to Melocfi : They are fpirited by Men who by a fatal Name arc cail'd i^chool-Do- 
 
 iUufcrii vel ^ors. 
 
 ludicru ^. Thefe come abroad with unmortified Luf?s, imperious Wills, impofing 
 
 Princip'es in contempt ofthe humility, fimplicity, and plainnefs ofthe Doctrine of 
 Chri;l, and oftbei'elf denial Chanty and Love in the pradice of Chriftianity, 
 but will be Teachers ofthe Multitude, yet being ignorant cf God, of Nature, and 
 ofthemfelves; being very great ftrangers to CHrift, in whom only are all the 
 Trcafures of true Wifdcm. (^150. 
 
Tthe 177 T!heofophick_Quefiioni Anfvpered, i^j 
 
 Q^ I fo. Whxt ii the Office of the T^eys ? How may they beceme rightly u[ed, or who is 
 worthy or fit for this office, or whether is he himfelf the Office? Or whether hath he freely 
 given it to mariy [0 thAt he may without Cbriji^s Spirit forgive Sins, or how is it done ? 
 
 A. I. Peopleof the Roman Communion fay. Their Biihop hath the Keys of 
 Heaven Ictc him by Peter ^ but why they derive from Peter they (hould (hew, for 
 Peter was the ApofUe to the Circumcifion. they were Gentiles : and Paul was the 
 Apoftle of the Gentiles. Thus far they are as the Jews , that as the Jews Perfecu- 
 tedthe HeaJ, thele do the Members. 
 
 2. But were it lb they derived rightly from Peter, which cannot be, and Peter 
 only from the Words of the Lordjefusj which were a dirc<ft Error /as of fuch 
 who know not the Scripcures) to think: yet let it be obferv'd , the Lord faid to 
 
 Peter, Iwillgwetheethel^eysoftheJ^ingdom^dcc. Itisnot ticre faid, r^og/i/e,&c. A/rfM^. ic. 
 Nor feems he then fit bejng ignorant of, and offended at the Notice of Chrifts 
 defigncd SufF;:rings, his Anl'wcron tb.at occafiyncai:s\i theLord tofay, afer this 
 Promife, Get thee behind me SJthan, &c. But when that l^omife was performed, 
 it was to the other Apoftles equally wirh Pear 5 tor when the Lord Jefus ihew'd 
 himfelf to them, he brcath'd on them, faying, receive ye the HolyGhoJly wkofe Sins ^gf^ 20 21 
 ye remit, 8>CC. ^2.' * * 
 
 3. But we read of the Lawyers who took away the Key of Knowledge, as thefe jifut. 18. iS 
 
 greit 
 Power goes to the forgiving of Sin. 
 
 4. But l^ower of RemilTion and Retention of Sin was given by the Lord Jefus Obj. 
 to the Apoftles, together with a CommifTion to go and Preach the Gofpel : where- ■ 
 
 in more was meant ihan what was conferred on the reft of the World , for it was 
 not only a Power ot bare Verbal Declaration which others might do, but a Dele- 
 gation of Commiflionary Authority. 
 
 All Sin is againft God ; thofe againft Men are againft God, as Men ftand related A. 
 to God, and as they Tranfgrefs the Righteous Law of God. Therefore no Sm can 
 be Pardoned but by him againft v;hom Sin is committed. And 'tis the Infinite 
 can extend Infinite Mercy, which only can fecure a finful Creature againft Infi- 
 nite Wrath. 
 
 5. Men may as AmbafTadors declare their Lord's terms of Reconciliation in 
 general to all, and they may ratifie Peace with particular Perfons, if theyai;edi- 
 refted by the unerring Spiric of God to difcern them from all others : but Samuel 
 himfe.f was m;ftakenby the goodly Prelence of D^vid''s elder Brother: Snch an 
 Error in this C ale may both invalidate the Abfolution ar.d Shipwrack the Man into 
 a Lethargy, Prefumptuous Dream, S'umber, or tranfiate him to Fools Paradife. 
 
 6. And it may be doubted this difcriminatine Eve is dimn or fliut when the Con- 
 comitants difappearj tor now the glorious Effufion of the Holy Ghoft enabling to 
 
 take up Serpents, drink any deadly thing, heal the Sick , ejeft Devils, PropheHe, Marli 16. if. 
 f peak with ne'vvTonfiues. are all controverted as a mifunderftood Hiftory, rather 18. 
 than to be things praifticable by the Pretenders to that great work of Pardon. 
 
 7- Let it notchereforc be thought a deiigned Sacnledge of part of Ecclefiaftical 
 Authoricy, to warn all to fee they have fait in thcmfelycs, and not be led by the 
 Eyesof others, and thofe alio Eyes confefTedly defeftive. But that the A ponies 
 did this, wasbecaufe they had an open Door into Hearts, that could fee who was 
 in the Gall of Bittcrnels, and who had Faith to be Healed : fo infallible was their 
 
 . Y deep 
 
.62 the iyj theofophick.Otiefttons Anfwered. 
 
 deep penetration, whereas the now Pretenders have their own Hearts fliut againft 
 them, and many ('tis to be feared) themfclves fctterd in the Bonds of Iniquity. 
 
 8. I compare the ApoHIes continaation in the Lord's Work of remitting after his 
 departure, to fojbuah fucceeding Mofes, who pafled the Tribes through fordun as 
 /fo/?j/had done through the Sea, but the fucceeding Judges (though Prophets^ did 
 not'ib, and the Allufiori fo fits, as the one is the plain figure of the other. 
 
 9. He that converteth a Sinner from the Error of hU vpays, fmU fxve a. Soul from death, 
 and cover a multiiuie of Sins. As many therefore as God ufeth for Inftruments of 
 Converting Sinners fd many Abfolvers, Remittcis, Pardoners and Covercrs of 
 Sins are there 3 yet not one of them is fo, but God alone enkindles his Candle, and 
 puts a Treafure in fuch Earthen VelTels, Ibmetimes by Preaching the Gofpel, which 
 who fo rejetl, do rejed the Council of God againft themfelves. Some others are 
 
 JSfs 2. J 8. ufed by holy Convcrfation to the fame end; fo is the unbelieving Husband by the 
 believing Wife, ^c Some by faithful Monitions Some by patient and conflant 
 Suffering. But many by Writing (according to the meafure of Grace vouchfafed) 
 which is a loud way of Preaching, ringing to the largeft diftance of the habi- 
 table Earth, and living to the Idngeft fpace of time it felf : opening Heaven to 
 feveral Nations and Ages^influencing dark Souls.and fubjecfling them to the Scepter 
 of Jefus Chrift. 
 
 10. All thefe and the like blefled ways, doth God the Holy Ghoft confecrate and 
 fanftifie to touch and change Hearts ; thefe are the Keys, the Evangelical Keys of 
 the Kingdom of Heaven, to unlock ImprifonM Souls. But if any pretend to have 
 Keys to open Heaven to the Unregenerate Man, the did unchang'd Nature, and to 
 bring the Serpentine Man in,as once the Serpent entred Eden;thoie are Thieves,and 
 their Keys, Picklocks,Hcaven is exempt and above them that would break through, 
 and enter not in by the Door. 
 
 Q: 1 5 1, What is Chrift's Te[iament,together with the tafi Supper with Bread and JVine : 
 Hove ii Chrifi really enjofd ? what manner ofFleJhatid Blood it it ? and what is the Mouth 
 to eat it with. 
 
 A. r. The Queftion is double, i. What is Chrift's Teftament together with the 
 
 laft Supper with Bread and Wine, what manner of Flelh and Blood is it ? 2. How 
 
 is Chrift really enjoy 'd : and what is the Mouth to Eat it ? To the firft, it's anfwer'd 
 
 (r.) Negatively, (i.) It's not his Almighty pure Deity, the infinite inacceffible Light 
 
 (2,) or true fecond Principle ; this no Creature can touck or reach, (z.) It is not the 
 
 Body, Soul and Spirit he received from Miry defcending from Ev? ; for fo he is 
 
 j^Sxi.iijia. ourBrother, and remains a Creature, not fo fwallow'd up as to be confounded 
 
 in his Deity j but muft fo return as the two Men in white teftified ; nor is it eaten 
 
 or fwallow'd fCannibal like) into our foul Carcafles. As the Jews rightly faid, 
 
 Horo can this man give us his (meaning this hisj flejh 10 Eat. But affirmatively, 
 
 2. The Laft-Supper Bread and Wine, Flelh and Blood, is the pure chart Virgin 
 of Wifdom, or Heavenly Man, or Holy Humanity which Adam fell from- The 
 Tongue of an Angel might tell what this is, but there muft be a preparednefs in the 
 Intellefl to receive the thing fpoken, or he would be as Dumb to the Hearers ; yet 
 for the fake of the ferious Defirers it is anfwered, 
 
 3. It is the created Tintftureof the Light World, That, out of which Angels 
 were fpoken or breathed forth, the Food of Angels ; as every Creature feedeth of 
 its Mother,the Child of the Breaft, and the Elementary Creatures of the Elements : 
 Mans outward Body on the Tinfture of the Elements, Soul of the World, or 
 Afiral Powers, but if his inward Man hath no higher Nouriihment as theVlnre- 
 generace hath not, the Soul ftarveth 3 for its Will hath an inferiour falfe Tindure, 
 
 declining. 
 
 *• 
 
The I -J 7 theofophick Quejims Anficered, I C9 
 
 declining to Senfuality, and with the Fool faith, Sonl uhe tljreft eat drink and be 
 ^erf And though by rcafon ofthc noble Extraaionofthe Sou , Man hathEter- 
 nS! as alfo the Devil remains an Angel- Yet is thcTinaure f both,falfe and de- 
 Serate, man going into the Wrath in the Looking- Glafs and the Evil Spirits in- 
 to the fiercenefs of the firft Principle, and both out of the Light. 
 
 4 While the regenerate New Man feedeth on the true Divme T«nto, which 
 is the Bread that cometh down from Heaven, or the Fleih of Chrift and Water of 
 ^fe or Divine Meeknefs, (v/^JThe Blood of Chnft, ^^^icji queticheth the wra h 
 or thirft of the Fire-Soul. It is the QuintefTence of the Paradifical Angehcal World 
 every wherffo^^^^^^^^^ evidently figured by the Qumtellence and 
 
 TinauTe in the ontward World,which that Man only who is taugkt of God know- 
 
 "^c' The "ecSSd part, Hov> hChriftreally tmi, and ixhtj the Mouth to eat it ^ ^ ^, 
 wi?^/ T!^ TheMouthisthegreit, earneil hunger and thirft of the Love fick 
 Fire-Soul, and the enlightncd Human Spirit, both (harpened into fo vigorous de- 
 fire of Food proper for them j that they are dead (while thus awakened; to all 
 
 "^SiiU^Z^^^ the outward Bread and Wine or Elements are 
 received by fuch a Soul. The way, and manner how , The Divme Power-world 
 or Paradifical-Tinfture or Virgin of Wifdom and Purity, which are meant by the 
 Flefli and Blood of Chrift, gives it fclf by and through the Tinaure of the Bread 
 andWme, not through the Elementary Bread and Wine which are Morta , and 
 fo under the Wrath, but through theTinfture thereof which is Immortal, and 
 for the fake whereof, the Creatures ihall in their J^e^ foare m the Liberty of the 
 Children of God. Therefore this Tindure or Kind of Quintcffcnce doth the Holy 
 Power ufe as the Medium to conveigh it felf into the Mouth of the Human Soul 
 
 ^^And as the right Tinfture tranfmuteth inferior Metals into the noble {olar one, 
 fo doth this Body and Blood, through the above Medium, tranfmute the halfdead 
 Image into revived Vertue, the Eternal inward Man into a holy luftrous Love- 
 fire, and Lovc-flgme, that the Man may thereby be exalted into an Image of the 
 three Worlds, in due weight , harmony and regiment of the Holy Wor^d , or 
 Divine fecond Principle, the Almighty Infinite Son of God. 
 
 CL ira. mit k the plate in Mdn, wberein.Chri/i's FUjh and Blofid continutth-. He 
 bimfelffaiih, WholoevereatethmyFleOianddrinke-hmyBlocd, he continueth iri ^eb. 6. ^6. 
 me, andlinhims * Alio, If you do not cat the Flefli of the Son of Man .and 'e^,,/; y 3. 
 drink his Blood, then you have no life in you ? 
 
 ^. I. What the eating Chrifts Flefh and drinking his Blood is, and how ^ 
 it is really en)pyd, alfo what we are if we eat it not, and what it bririgsus to l?c 
 if jve do eat it, is the Subftance of the immediately foregoing Anlwcr ^ 
 
 The place in Man wherein Chrifts Flefh andBlood continues, is the who-.e Man, 
 ibr all is the Lords, (vi^.) the whole cnjightned MatJ , though in all parts ot.him 
 God is not alike manifeft. , . . ^ ^^ r l r. v.. 
 
 2. As he who fits on the Throne of a Kixigdom Jis.m Ppffefliqn pf the mmy 
 of the whole Territory, y^et efpecially refidentm the Palace Royal ; thu5, Jhoush 
 the Flefh and Blood of Chrift fit as Soveraign in the Spuit pf the M^cvi p. the new 
 borrvaUdof Gpd, whieKw,asLisThrpneinMaji,^n4 that wherein he is pecu- 
 liarly prefent ; yet is he thereby Ovvr>er and right Proprietor pf the whole.Man, 
 and where this is received all is new. And whereas it is written , BehoU J tff^s 
 (^Uthingsnew,.^^x^^it,^^t^i^d^Qo^y^pMKh^1:^ 
 ,Renovation. ^ - ^' 
 
lyo Tihe ijj T'heofophick,Quefliom Anfirered. 
 
 5. It is true, the Body hath th? Honour to be the Antitype of the outer Court 
 of tie Temple of the Holy Ghcil <.r the thing fignifieil by a place without the 
 Camp, where the Sin-ofterin; WaS to b2 Sacrificed, the Body hath a ri:h and 
 ble(r.-d hope, noc Ol ly to be raifed a:ain, but that heJhiU cha.rige our vile Bodies^ 
 avd mii{<! fern lil{e hisglonoM Bji). NO'V tho- gh God was without the Camp as a 
 Wall of Fire, and m tiie Camp as Cap:am of his^Hoft, yet was he in his holy Fiace 
 as at Home. 
 
 4. The New Man (ftrengthened by the Virgin of Wifdom) is in its Wrcfllings 
 both with the AnguiPnes of the Firc-*"oul ornrf?: Principle in us, and with our 
 Mortal, Scnfual, A<iral and Elementary Mar; or third Pnndple, like to the good 
 Properties of Nature labouring (as it w ere in the very Fire) to refcue thcmfelves 
 from the Curfe and V/"rath of the Uead Earth, and indefarigably ftruggling to pro- 
 duce living ParadiiTcal Fruits, Precious Stones, Odours, i^c. in Power,but cannot; 
 b'ecaufe the Curfe hath introduced Corruption and Tnftability. Thus goes it with 
 the Divine ftirrings , where (as it were inefteiftaally) they approach our beftial 
 Man] fo vaftly unsuitable hath our Fall render'd us to the pure Paradiiical State. 
 
 f. But as the good Properties are much m^jre prevalent in the benign Influence 
 of the Sydenal World 5 where they find a flexible Will ftrenuoufly aflive, and 
 a kind of pure tranfparency and unr.iterrupted Serenity in the Form of Eternity. 
 
 So is the facred Energy of Vii gin S-iphia, approaching our Sujjerior part, vi^ ouf 
 Spirits, after Holy enkindljngs in them : whereas all thofe Applications to our 
 vile Carcafles work fo obfcurely and faintly, as fufficeth not to Tindure them to 
 be out of the reach of Worms and Putrefa(flion. 
 
 6. Thusisfeenin whatp'a:e or part in Man Chrift's Flefh and Blood conti-' 
 nueth : which though before our Fall, and when we {hall attain the Refurreilion 
 of the Dead, we Hand as a well tun'd Inftrumcnt, but now under t':e l^all as an 
 Engine puU'd all ii pieces. 
 
 7 And whereas it is faid continue IN us, as ufually we fay the Soul IN the Body : 
 it is much more true and proper to fay the Body is in the Soul, for it compre- 
 hends the Body. So, and much more are we alfo in the FlelTi and Blood or Body 
 of'-hrift, or in God's Body J therefore it is written, Put on the Lord Jefus Chriil, 
 by whom our whole Man, Soul, Spirit and Body are comprehended. 
 
 The farther / n wcr is referred to the Book of the Two Teftamcnts. 
 
 Q. 1 5" 3 . HcTP U Mxn^ and how doth he become a Branch on the Vine Stoc\ of Chrifi ? 
 How doth Chriji di^ell in him, and. yet fit at the right hind of God in Heaven ? Alfo, 
 how can he Jit at the right band of God in Man, And jet the outward Man not be be ? 
 
 A. I. Man was a noble Vine, and became degenerate by his Fall into the Out- 
 birth, which fhut him up from the Divine Birth into Enmity , and under the Evil 
 Influences of the Aftral World over which he fliould have ruled ; The third Prin- 
 ciple was that he took root in i no wonder then that he bare Fruit to himfelf,but 
 concerning the Fall, the 71, 72, and 75 Anfwers are clear. 
 
 2. Andthat Man might be grafted into the VineChrifl, the Almighty fecond 
 Principle took the Heavenly Humanity the Virgin Image fwhofe love Adam ex- 
 changed for the LuR of a Woman) and reimplar.tcd it into the half-dead Huma.- 
 niry m Marfs Eflences, and fo ingrafting fallen Man into the true Vine. Sec 7jr 
 Anfwer from 1/. 3. to the 7th. 
 
 To the lecond part of thisQueftion how ChrL^ dwells in Man, and yet fits at 
 tlie right Hand of God in Heaven, is (hewn in the 77, io8, 1 13, 129, and I4J, 
 Anfwers copioufly. 
 
 5. To the third part, Hw cm U ft tt the right M of G9i in Mdnj and the 9ut^ 
 
 V4r(k 
 
the 1 77 theofophick^ Ojiejiions Anfivered, 1 7 1 
 
 Wiri ^f.tn not be be ? Is anfwered that the outward Man is the Image of Wrath and 
 Lovc,& yet he who fittcth at God's right Hand inMan(v. if where Wrath is quenched 
 by Love) is not the outward Mans for he is the Image or expreis Charatfterof 
 <3od according to his Love. 'Tis true, Man he is, but js the Heavenly Man : who 
 by Uniting to the outward Man, became our Brother, by killing tie Will of the 
 Erring Brother, prefcrved the Brotherhood, by cutting him off, implanted him. 
 
 4. In like manner we fee the Fountain of all Natural Fhilofuphy is the very 
 knowledge of a certain real skil' to f^ay an expiring Spirit at home, where it is 
 eminently neceflTary, to tranfpiant it into another of the fame kind, which wants 
 the out-going Spirit to reinforce that other Species- 
 
 And what is all Sacred Thcofophy, but the very underflanding of a certain Di- 
 vine Arc, to receireand affimilate the evermore over- flowing Effluence of God's 
 Bounty. This is the regenerating and the receiving the Divine Univerfal Will, 
 which grows, over-tops, and Commands to the irradicating the private perver- 
 ted one : This is that Holy One fitting at the right Hand of God in Man ; which 
 though it refemble the outward Man as a Subftance doth its own fliadow : yet is 
 no more the outward, than a good potent TiniSiure is a decay 'd or impotent thing 
 to be tinfturcd, becaufe its Application is continually about fuch : or than a Phy- 
 fician is a Malady, bccaufc his Bufinefs is about Diftempers. 
 
 Q. I f 4. If^at manner ofChriftian k the tituUry ChrijiUn in Nime onfyy without er 
 tut ofCbriJi : who only comforteth himfelf i and imputeth Chrifls M-rits to himfelf^andyet 
 is unregenerate of the Spirit cfChrift, and livetb beftiaUy ? Whether alfo do:h he in fuch 
 worliing or diing belong t9 Chrift ? Or whut doth he receive in Chriffi Sniper ? 
 
 A. r. He is one who knoweth nothing as he ought to know, nor doth what he 
 ought in any thing; for all that know God woriliip him in Spirit, which this Man 
 is a Sti anger to, and is alfo no Icfs a Stranger to himfelf : and God of fuch a one 
 will fay , I i{now him not. Oh may we never know a ftate of entring Hell by 
 Heaven's Gate. 
 
 2. Many Volumes are extant concerning Regeneration \ fome difcovering the 
 Old Eftate fome the New,fome the Procefs from the one to the o'her : whofe parts 
 (after Information j are, of terror for awakening, Exhortation, Diredicn, Tryal, 
 Caution and Enco'mgement, anri d ,)ubtlefs all who's fincere Love to God draws 
 them to this Imployment are profecuting the End of Gods Creating and Redeem- 
 ing Work, and are as truly, though weakly, at what pleafeth God, f s rhe Holy An- 
 gels arc J but all Pretenders to teach Religion, who are neither inf!rumeatal to call 
 in the Sinncr,nor to feed the Flock, are titular Chril^ians, but truly Antichriiiians, 
 yet would be accounted Paftors and Leaders. 
 
 5. Mens Induf ry for fading Toys, gives Evidence againft the lazy titular Chr> 
 ftian, what a ferics of Pains, Study and Patience have Men emuloufly ftrove with, 
 to acquire Trades and Arts ? What Extremities others encounter ci^earfully to dii- 
 cover new Countries, pafTing torrid heat, and ftone- cleaving cold ? What daring 
 attempts Ambition hath fet Men upon, by cruel force like Wolves and Vultures, 
 to wade through Rivers of Innocent Blood , to add more clods to their field of 
 ufurped 5overaignty,for a larger Stage to aft a little while with more Elbow-room, 
 the tyranny of their impetuous lufts over their Brethren ? 
 
 4. And how little Price do Men fet on Treafu res, talkingonly of them : where- 
 as only ta'king of Work all Day, gets no Wages at Night. The profefling Faith, 
 but practically denying the working Life of it, is the Damnation of titular Chri- 
 ftendom at this day , the Form of Godlinefs denying the Power, is to be turned 
 from in others, but efpccially in our fclves. The iute of Gb9r4n undBethfaida, 
 ' ' ' was 
 
ij2 the ij'j TheofophickQueflms Jnfmred. 
 
 was more intolerable than that of 5'oio?J7j for they had the found of the Gofpel, 
 which ir feems v\as all they defir d. And who doubts but the foolifli Virgins were 
 as certainly (hut out as the moft lewd Harlots. The meer outfide of Religion is as 
 profitable as painted Fire and Food to warm and nourifli. 
 
 f. The Titular Chri^ian is the mere incxcufablc, becaufe if hi will he may 
 know himfelf to be only a counterfeit ( tho* the fincere Child may by reafon of 
 his Allay and Imperfeft Work, -have caufe enough to doubt himfelf j the reafon 
 whereof is, becaufe the unregenerateProfeiTor doth out of the four Angui(hes of 
 the firft Principle only generate the third Principle, which is but a cold fliadow or 
 refle<5led Light moft fenfibly difcernablc. And not to conceal the very truth, an 
 Hypocritical Titular Chriftian hath but a noife of words, a feigned reprcfentation 
 of the very third Principle it feif: LefsofFaith than the Devils, whofe Faith cauf- 
 eth trembling : And lefs of the figur'd Powers of the Out- birth or World than the 
 Heathen Magicians ; for thofe could imitate Mofes in many things from the powers 
 of the formed Worlds Properties. 
 
 6. But the Regenerate Child is enabled, out of his firft Principle, to generate 
 the true underflanding, and real ravifhing Fervour of the Divine Love of the fe- 
 cond Principle J and fo crucifies the Old Nature confifting of the firft Principle 
 imaged in the third, and lives in the New Nature ; (vii-) the firft Principle illu- 
 ftrated by the meek facred Iccondj having the third only hanging, flicking or ad- 
 hering to it, and clogging it a while, whereunto it is more and more dead 3 as the 
 Fruit is to a withered Leaf, which hangs on the Branch with the Fruit, but when 
 the Fruit attains maturity, and is gathered, the difregarded Leaf fallech. 
 
 7' And to tell what the Titular Chriftian receiveth in Chrift's Supper : He re- 
 ceivcthwhat fufficeth his hunger j for his Soul de(ircth only a Form of Godlinefsj 
 it hath therefore a Form of words, a Chadow of the powerful Worlds word. His 
 Body would conform to the faihion of others ;. it hath the faQiioned, mortal, 
 Elementary Bread and Wine, a dead figure of the Heavenly Food. Thus in both 
 Inward and Outward he hath a ihadow, form and figure fiU'd with Wrath, Curfe 
 and Damnation. 
 
 8. Thefe participate with Chriftin his AngniHi, but die not to their Lufts ; they 
 would rife with Ch'ifl, not to a New Life, but that Sin might reign with him in 
 them J and thus tread they on His Blood, but the Blood of the Paisovcr was not 
 to be on the Threlhold to be trampled on, but on the Lintel and two Side Pofts. 
 Thus did ^udas eat the Sop, as thefe the Supper. 
 
 Q:, I J J. Tf^hether alfo may Cbxifi's Flsf) and Blood become enjoyed by Believers^ with- 
 euty or out ofjhe TtftAmentary Ordinance and Ob[ervdtion,cr how it nuy be done ? 
 
 A. I . That the Flelk and Blood of Chrift is the Living, Holy, Powerful Word, is 
 manifeftjthat This was given His Difciples before the Inftitution of the laft Supper.is 
 alfo manifeft by the fame Text, and their believing on Him. That This was the 
 fame Spiritual Meat and Drink which the Rock Chrift gave the Ifraelites in the Wil- 
 dernels, is plain : And what other Spiritual Food had all from the Creation, to 
 make and noiirifli the Holy Souls s for This was in-fpoken into Man immediately 
 after the Fall, eife had he been fwaliowed up of the Anguiihes of His own Root. 
 
 2. And that This may be enjoyed by Believers out of the Teftamentary Ordi- 
 nance, is dear; how elle come they to be Believers? HoweUe alfo in all Nations 
 are fuch as fear God and work Righteoufnefs accepted ? Now how Tliis is received 
 by the Soul, the Inward Eye only fecth, for the Outward Man and Aftral Soul 
 comprehend Chrift s Spiritual Flelh and Biooid, no more than the grofs Stoae doth 
 the Txnilure of fine Gold that is in it. 
 
 ?. This 
 
the 177 'iheofophick.Quefllons Anfvpered. ly^ 
 
 3. ThisFlefli and Blood of Cbrift is His Heavenly Humanity, a Divine Love- 
 fire, or a Holy Tindure re enkindling Adam syzniihcd Virgin Image, as predons 
 Oil put into common dark Fire, gives it a fliining glance. So This Spiritual Para* 
 diiical Humanity, Chrift's own Mummia, freely prefTeth into the Sou], as the ver- 
 tue of the Sun into the Plant. This is the Spiritual Flefli out of which the Vifible 
 Image groweth. As Fire falling into Tinder turns it into Fire and Light. Thus 
 is Chrift the Light of the World, and doth fubftantially inhabit in the Soul. Sec 
 more of this in the little Book of the two Teftamcnts. 
 
 Q^ 1 ';6. lVJ)y hath Chrift Ordained Afii Tnftituted This Yefinment^ andfaidyfo oftasvce 
 do itrvfsjhould do it in remembrxna ? to rvb:it profit and benefit is it dom with Brsad ard 
 Wine, and not without? Or whether may it alfo b;come er.jojei or participitei without 
 Bread and mr.e? iCor.n.ir. 
 
 A. That it may be enjoyed and participated of without Bread and Wine, appears 
 in the laft preceding Anfwer. It remains here to anfwer why Chrift ordained 
 This Teftament, faying, e^f. which was j (vi^.) 
 
 1. That the Antitype Chrift might be received in a way fuitable to the capa- (i.) 
 city of the Receiver. 
 
 2. In a method fuitable to all his gracious ways of condcfcending to men in all (j.) 
 Ages, by Saaifices, &c. ( and by the Pafcal Lamb in particular ) oy things pal- 
 pable, but the Lamb was eaten as in hafte, and with bitter Herbs : The Supper, as 
 
 in a Table gefture of fuch as have attained reft, not by violent killing, as That, but 
 byafreelflue of thehigheft and fweet Tindurc as is That producing Bread and 
 Wine, and remaining in them. 
 
 2. So high is it, that it hath been thought by fome of the Learned ftho'erro- 
 neoufly) that the Spirit of Wine is the true Fire of Nature. (3.) That it might be a (3-) 
 Medium for conveyance ; for fo great was the Precipice down which Man fell, that 
 
 he muft be followed, or for ever loft ; but tho' he fell into the Mortal Elementary 
 State, and the Elements of Bread and Wine blefled for his ufe 5 yet thefe are not 
 the Medium. The Tindure is a Virgin, a Servant to Virgin Sophii^ who tho' it be 
 not purely Divine, yet is fuch a Servant indeed, as in whom is no guile. 
 
 3. TheTinfture (^whence iffueththe Corn and Vine) is the middle Earth be- 
 twixt the Heavenly or Paraditkal Earth as theme ft fuperior, and the Mortal aS 
 the moft inferior ; This is therefore the proper Medium. Here the Souls fiery 
 hunger in the Promife meets the Divine Love and Grace, the Living Word or 
 Power World, bringing in and with the Flefli and Blood of Chrifl s Heavenly 
 Humanity, which is the Emmanuel, the Hope, the Joy, and Eternal Spoufe of the 
 Fire Soul, and the Lord, Husband and Crown of the enlightened, renewed, mecfe 
 Spirit 3 fore here the two Tindures are united for ever, and is neither Male nor 
 Female, but our Chrift is all in all. 
 
 Q. 1 5-7. IVhethtr is the True Tejiamentary Enjoyment or Participatim bound meerly to 
 the ApoftolicU Fra6lice and Observation j or whether alfo men may have Bower or Au' 
 tbority to alter and change This Ordinance, at k done now- a- days ? 
 
 A. I. Amongft men, the Law making Power only hath Authority to change 
 and alter Laws. And a Teftttor dying, no one may alter the Will and Teftamenc 
 ratified by the deceafcd : On much higher and furer Rcafon is it therefore, that no 
 man, or all men may alter or change This Ordinance, or rcjeft any of God's In- 
 ftitutions, no more than two or three School-boys can root up the Bafis of Phi- 
 lofophy, or two or three Thieves or other Criminals change thcpubltck Statu'es 
 of a State or Kingdom. ^ -i . This 
 
174 'I^^ ifjJheofo^hick^QuefiionsJnfvpeYed. 
 
 2. This will be acknowledged in words j but whei men come to meafure Hea- 
 venly Myftertes by the Form or' Words, and Thole Words by the Standard of Rea- 
 fon, aid r.iac Realon corru peed by their Lufts ; difputes are railed without end, 
 and Obftina:y is the Dii'p ttant j for the unregenerate man hath a perverfe Will j 
 fo that fuch or" them as ca.i atraia the moft exad Form of Godlinefs,are only there- 
 by the more confirmed ki their UnKodlinefs. 
 
 ?. Oouid fuch do every Outward Ordinance, with dired exadnefs of every 
 gefture, fpeak the words, and only thoCe fpoken and done by the Lord himfelf, 
 withoir- Che RcRenera:ing '-spirit of Chnft they would rran'grefs the Rule ftill, be 
 in thsLi/ery of Chrift Traitors to Him, fijht againft Him under His o*n Ban- 
 ners i the Lord's Supper will be to fuch as the Sop to ^udaa, who did after kifs 
 and berray. Such men receive the Heavenly Diws,but bear fruit to felf, and That 
 fruit the Grapes of S'idom ; they err in every work of their hands ; their very plow- 
 ing is fin ; their Metonymies and other Tropes are airy ciftindions of the words 
 oithe Inflitution; like the endlefs Genealogies of the unbelieving Jews. 
 
 4. Thus we fee men guided by the Properties of the firft Prinriple ( clothing 
 their Hypocrilie by the Images and Maxims of the third) do turn That blcfled 
 Ordinance which was to be as a Bond of Peace, into Enmity. And what wonder 
 thev fliould endeavour to impofe their dark notions on others by hoftile force (as 
 wild Biafts are to be dealt wich) not having the Light of the fecond to guide their 
 llnderftandi jgs, as Children of the da'- Bucthe neiv Nature of Gods Child is 
 fed by that whereof it is Begotten, andbecaufe the love of every fuch is flnccre, 
 their hunger is earncft, and is in proportion fatisfied as it is in power and vigor 
 excited. 
 
 C^. 158. JVhether alfo is the Tefiament powerful Jn the Alter dcr changed Ordiiiitttce 
 or not ? 
 
 A. I. The mifapprehending of this Qiieftion may either on the one hand encftu- 
 rage to make unwarrantable alterations arbitri3rily, or perfi ft in the rrs after being 
 found to be fuch : Or on the other hand unnecelfarily to decline all Communion, 
 or defpair of Vercue from the Ordinance, becaulie fomething faid or doreatthe 
 Admini/lratio n, feem notexprcfly commanded in the form recorded in the Infli- 
 tution- Wherefore, 
 I. a. To.make way to the Anfwer, (i.) Something muft be faid to the Inftitu- 
 
 (i.) tion of the Sacrament it felf ( 2 ) i'ofnething to the partakers, ( i. j In the 
 5'acramencare, (i.) The Farm and Miterials. (t.) Tihe Force and Ve-tue. 
 ( 3.) The Medium, (i. ) The Form and Mi et sals aremeantia the words, take 
 eat this, and take drink this> [this] intends the Elements or Accidents of Bread 
 
 (2.) and Wuie. (z- j The force and Vcrtue meant by the words this is my Body, is 
 my Blood, vi^. are that Heaven' v i^lel"h and Dlood of Chnft the Food of the Eter- 
 nal Soul. It is Chriili Spiritual Humanity whereby he doth (ub!iantially inhabit 
 the Souls of all who open to. him their hungry and thirfty Mouth, fups with 
 them, andis himfdf tlie true Bread and Water of Eternal, Paradifical, Divine 
 Life. 
 
 (3.) i' (s-l The P la :e or Medium, andthis is not Chrift himfelf, tho'in his Hea- 
 venly Humanity he is not {hut out of any Heavenj for he is in or rather is, all Hea- 
 venly Places. Alio the Medium, neither can be the Elements of Bread and Wine ; 
 for they are Mortal, Accidents not Subftances But the Tinfture whence groweth 
 the Bread and U'ine is the Medium ; for that is Pure and Immor:a!, and for the 
 fake whereof the Idea of the Creatures ftiall be railed into the Glorious liberty of 
 the Children of God. 
 
 4. Some- 
 
the i"-]"! theofophkk^Queflions Anfvpered, 16$ 
 
 4. Something ( preparatory to the Anfwer ) is, concerning the partakers of 2 
 the Sacrament be the lubdivifions how many foever, there will be found at laft 
 but two forts : The Wife and the Unwife, both call'd Virgins. The one really 
 and in Heart, the other feigned and only in fliew. The one thofe of the day ge- 
 nerated in the Glory and Love of the fccond principle, the other of darknefs in the 
 works of the firfl principle. 
 
 r. The Child of wrath can eat only and drink the Elementary part, which hath 
 in it the good and evil properties, the Imaged Powers of Wrath and Love extend- 
 ing only to his Mortal Elementary Life : wherewith neither his Eternal Soul, nor 
 Eternal Spirit of the Mind are really fed, but ftarve ; and therefore foeats he and 
 drinks he Damnation to himfelf, not difcerning the Lords Body ; vi^. not receiv- 
 ing nouriihment from the Heavenly Food the Lords real Body, but only the Ele- 
 mentary. And his Aftral or Sidcrial Spirit cannot receive fo much as the pure 
 Medium, and keep it fo j becaufe the evil properties domineering in the Soul makes 
 the Tinfture falfe, which in its felf is true, as alio it is in the Devils. 
 
 6. Thus we fee the Air, of its felf fweet and wholcfomc in a City greatly infefl- 
 ed with the Plague, is by the Emanation of many iJ"ick and Expiring Bodies by 
 that contagion, corrupt. Sothedifcordofthedark Soul invades the feremty of 
 the Tincture, and maims it of its Inclination and Ability to good, and Invigorates 
 it with the Rage of its own pcrverfe Affections. 
 
 7. Now to the humble, obedient Child the Supper is a Fcafl: giving nourifh- 
 ment fuitable to his Hunger ; his Fire Soul and Principle of fircngth is mcekcn'd, 
 his drooping Spirit cheered, his Aftral 5pint compofed into order j feme of the 
 rrop.Mties rcftrained, other properties ftirred on, and others fwcetly encouraged, 
 and the djfappearcd Image of the Virgin by the Body and Blood of the fccond A- 
 dam reftored. 
 
 8. Come we now to the Doubt, Whether the alter'd Ordinance retain power 
 to do good. It is anfwer'd, That if the alter'd Adminiflration fall Ihort of l"hew- 
 ingtheEndofits Inftitution, or hath fo great additions (as fo) to cloud the thing 
 fignified as it cannot be rightly dilccrned, or the change be fuch as doth race 
 out the Ordinance its felf, the Eflentials are depaited, and it is no more an Ordi- 
 nance of Chrift than a dead Corps is a Man, the power diiappears when the thing 
 it felf is not. 
 
 51. It is true if the Soul remain fo doth fome meafure of power, as a Man may 
 live yet have loft a f eg or Arm, but difmembering is often Mortal to the Natural 
 Body, and not feldom fo in lameing the Service of God, carry fuch to the Ruler 
 will he accept it. But wo to fuch who innovate, to them are the Curfes of Gods 
 Book added: Alfo where Sacriledge is found it rends that Name out of Gods 
 Book of Life, and whers the intire alteration is, there Hell hath enlarged it fel£. 
 
 10. Yec in every Age and Place where the Divine Love is or hath been begot- 
 ten, the hunger is evsr a receiver of fuch quantity of Manna as is according to eve- 
 ry one's eating. We fee the outward Sun through Clouds, Showers and ill Va- 
 pours, in and under the Earth and Seas, doth great good work, and fhail we 
 ftreighten the unlimitable Divine Grace and Power ? Is the holy Child at any 
 tim; c'riven into the Wildsrnefs, andgoethnot God thither w;:h him? He that 
 inftru(fls us in Dreams, in the Creation, in evil Creatures, and by many things 
 cvilasinthemlelvfcs, that brings good out of evil, confirms us by our falls, thac 
 brought Almonds out of Aaron's dry Rod, fhallnot he alfo out of weaknefs create 
 ftrengch? He doth out of the cruel Anguifhes of the Lion- like firft Principle, 
 bring the moft fwee: Honey of the holy fecond Principle : Which is ftill a Riddle, 
 but the day of God dawneth, and will proceed to a perfect day, in all luch m whom 
 he, of whom Sumfon was a fliadow, iiiall flay the enmity of the four dark forms, 
 by introducing Divine Light and the holy Power Vv'orld. Z Q. i j ?. 
 
lyS I'/^e 17^ theofophlch^Queftmis Anfwered, 
 
 Qi^li9' ff^h At do the Lesrned when they reproach one the other about Chrifis Teftd-^ 
 mems, ami the precious Cavermnt of Grace .- Anddifgrace me nmther^ and give up one 
 another to the Devil about it? iVljetbtrdo they alfo ntxmge the Office cf Chriji , tehtther 
 itthat right or tvrong, whether aljo is tbif done as a Minifier of Chrift} Or whom do they 
 ferve thereby ? 
 
 A. I. Their reproachitigeach other ufually proceeds either from ontward pro- 
 fpcrity , or defirc of Superiodty ; whence come Wars, come they not from 
 your Lu*s which War in your Members ? When 'j^ofeph had opsn'd to his Brethren 
 a profpeft otappr'oachill^prolpenty, heleafonably warn'd them not to ta;l out by 
 the way. As i'o.tn as Coyflxniine had given the Chnftians a general Jubilee from che 
 frequent Per Ibcutions of more than two hundred years up riferh Arrim and other 
 Hereticks Titular Chriftians, perfecuting the real Chriftians : As faith the Apoftle, 
 He that uas after the Fld"h ([jh::tAe!) perfecuted him that was after the Spirit, 
 for which there are many Reafons, briefly thus 5 
 
 2. The .ounter Chriftian b«ng ihut up in the firft four forms of Namre ; to fti- 
 fle his intefline tumults falliesOnt into the third Principle, which is the great fi- 
 gure of his proper radical diforders, the Wond rheretbre bemg his only home, 
 he will be Mafter there, efpecially over them w!:0>both are and Own triemfelves 
 to be ftrangers. 
 
 3. But God keeps peace amoog his Children by his Rod, which is f^ Moral an 
 Argument of conferving peace, that the penitent Thief urg'd it ori the other, v/^. 
 Doft thou not fear God feeing tliOu art under the fatr.e cordemrfat^oi ? On the 
 fwellirg of i'd-yefw by a great Flood Jflands were made, on fome of chem Lambs 
 and Foxes faved th^jmfclves, where the very f oxes tho' hungry were obf.rved 
 to keep a Civil Community with the Lambs, being ail unrier one Con' 6; na- 
 tion. 
 
 4. Mans departure from the Unity ir^to the Multiplicity brings his Lifes forms 
 intoEnmity : But Heavenly Peact the Siller of"5acredLoveisBorfl at thereducing 
 him fnm the Multiplicity ir to the Unity a;zain. 
 
 . y. If therefore the love of the Woridand the things of the World, ^•/^ as it is 
 figure and in-preflcd by the evi'. dark rowers, be the ciufe of firife introducing 
 the contrariety and mu'tiplicity : Then the Love of the Heaxenly Father whence 
 we departed being regenerated m us by his on'y ton in the method of i-elf-abafing, 
 which is rhe <'"rcfs of the Chriftian as far as he is unmorctfied. This love tlius 
 begotten makes peace, and this appealed mind ( which alio was in the Lord Je- 
 fus Chri!^ ) divides the World into two parts only, vi^. the humble afflided 
 Children cf Sacred Love, thofe oftheoay. and the proud unmorrified Wcrkers 
 ofevi) in the Kingdom of Darknels: Whereby it is that the renewed Image hath 
 only Enmity for its Enemy. 
 
 Q^ r^o. Whichittheverymarliof aright Chrifiian upon Eirtb, wherfby Men may 
 diftinguijh him from a Titulary Chrifiian} Here begins the Ninth Grand Diftri- 
 bution. 
 
 A. Inthe 1$^ Anfwerismuch to the opening of this. 
 
 I. The Chriftian in Heart and li:eis very piecious, and as fecret as precious: 
 Thus precious Metals are the mcft fecret being refsmbled b/ bafe.-, fo precious 
 Stones have their counterfeits, and Nature is m.uch of it imrared by Art, 
 evenastheout-iifucdor out flown Naiu? c cf ^his World is but a Figure of the 
 two Eternal y/orldsj all therefore tobeleen here are not the things thcmfelves, 
 
 bu 
 
Th 177 IheofophickOj^^flions Anfweyed, lyy 
 
 but Shadows, Figures , and Reprefentat;ions , and thofe , but as in a Glafa 
 darkly* 
 
 1. what wonder then that the Ghrill;iaa is unknown toothers, and to hirrJelf 
 alfo in great meaiurc when fiw/iaith.othimielf, left while I Preach to others I 
 my lelt be a Caft-au ay. The new Man is not very apparent to him in whom he 
 is, when yec is ac a good growth, and fometimes wholly oblcur'dj for theAftral 
 Man hath a very Dim fight, and fees iuch things only by fimilitudes which im- 
 polemiftakes: And the Eternal Soul is hke jarring untun'd Strings of an Infiru- 
 ment : So that the holy new tirinciple is bunco, drown'd and out- founded, 
 
 3. hew may tliC Heavenly Man be oiiiirguillit tiomail pretended Chriftians, ' 
 feeing there is given him a white Stone and a new Name which ncne can read, 
 but iic that ha:h it ? And how oblcure the Charaders ingraved in that white Stone 
 are, may appear m this, that when the Lord laid to the Twelve one of you {hail 
 betray me, they all feverally askt, Mafter, Is it I? So that ke only who had not 
 the white Stone was able to know who it was, and by conlequence who were not 
 Tray tors, but haithml. And yet notwithftardu ,g all that hath been faid the right 
 Chrihian may be known partly by comparing him with the contrary Characters 
 
 of the Titulary Chriftian, and partly by fOmething vifible in him, who is the 
 Chnftian in Heart. 
 
 4. The Chara<5ter of the Titulary Chriftian is, he makes the profit, pleafure 
 and pnde of things on Earrh his great and conRant aim, and it cannot be other- 
 wife, ( pretend he what he will ) for this is itis home, his all, his treafure, where 
 eifc can be his Heart? 
 
 $. His firft Principle is uneafieto him unlefs he hath fomewhat to go into ; for 
 hisfirft four Propertw* being by his lols of the Divit»e Wei Id ( in the FaJJ ) at 
 perpetual enmity, and in lefped of his dark Principle feparately confi<^ered he is a 
 Tormentor or Heil to himielf j thererore laying hold on the third Piinciple 
 ( which is all he can reach ) his hungry Fire and Rage is mitigated j as Men in pain ' 
 
 and grief are a little eaied by dsligntful Objefts diverting tixe regret of their Me- 
 lancholy, as Children by Toys doceafe crying. 
 
 6.Thus theprolpericv of the Foolflidli flay him ; it made him. fay,Soul rake thine 
 eafe, eat, drink, and be merry Did I not ftudioufly fliun many words much miqht 
 profitablv be laid, fhswing how according to this the Lord Jefus doth Charafter 
 the Scribes and Pharifees, which were Hypocrites, and what the whole reprehen- 
 fions of trie Prophets and Apoftles in all the holy Records fay of this out-caft i?ate j 
 who all with one continued cry, did in all agesperfwade. recal. and warn Man, 
 from the Image and Shadow to the true Eternal hol> fubftance, and condemn his 
 obfHnate refufal : The Holy Ghoft convincing him of his ftupid Lull to his Chains 
 and Prifon, willing him to lea\'e ofifhis grave Cloths. 
 
 7. But the Faithful Chriftian is diftini^ frqm the J'itular Chriftian in this, that 
 his main aim, bent of his will, ftream of his affeftions, bottom of his real de- 
 figng, delires and longings are not after, and ftay not in the fgure. but pene- 
 trate into the fubftance, Ih'esto, groans, and thirfts after, the inward Man. 
 
 _ 8. Nothing he finds can compofe true peace but rcuninng the Light \Vorld to 
 him, which is done only by the death of the Enmity, not the death of the Enemies j 
 for then the Soul were Mortal if the Povvers or Properties could be kill'd j but the 
 Regenerate Man dies to the Self- will and Lufts, to which the Titular Chriftian is a 
 great refolute ftranger. And that it is faid he dies to the Senfual Man is fo true 
 that it cannot be otherwile ; for the fenfual Lifeis to the Life of the new Man. the 
 refigned Inward Man, as fickncfs '^s to health, which by the tru^ Phyficianis drove 
 away. 
 
 i?. And tho' Men have the Heavenly and Hellifh Properties in them 3 that which 
 
 Z z foever 
 
J ^8 The 177 Iheofoph'ick^QuejHons Anfrcered, 
 
 foever they awaken that Fire burneth, and becomes the life of the Man fup- 
 preflingthe contrary property, yet is not the prevailing Property of thefe twoea- 
 fily ciflirguithable in the Cjut- birth, but very obfcure : Even as the Light of the 
 Sun, b> the mterpofirioncfgrufs palpable Fogs and Exhalations, is Ids vifible 
 than the Luiire ot a Bright Moon in a fcrene Air. 
 
 Q. i^r. What is properly a Chriliian within and without} How it he a Temple of the 
 Holy Ghrji in -> hich the Kjngdom of God is tnwxrdly rtveilei or mAtiifefted ? How doth 
 be walli at d ccr.verje in Heaven Atd upm Earth both at once ? 
 
 A. I. Thelaft preceding Anfwer diftinguifheth a Chrift;an from another Man, 
 fothatto thefirft, lecond and third parts of this it may fuffice to fay, that the 
 Chriftian properly luch, hath inwardly his firft principle ( confifling of the four 
 Anguifhes,the Root or Fire and indiffolubie Band of the "ioul) illuftrated and re- 
 gulated by the Love Fire (which is the Divine Holy Life) out of the lecond 
 principle. In refpcd; whereof he walks and converfech in Heaven as in an Ange- 
 lical ftate in great purity and fimpliciry, asfuchare they dear Children and were 
 not the third Principle annexed to them, were in the Holy Eternal Paradife al- 
 ready. 
 
 2. But were they not inveffed by the Out- birth or Aftral World, they could 
 not be the compleac Image of the Trinity, which in that relped the Angels thcm- 
 lelves are not. Therefore according to the Aftral Man the regenerate Soul is 
 properly the Temple of the Holy Ghoft, but the Holy Angels themfelves wanting 
 that Principle are not faid to be lb. 
 
 9. Thence it IS oar Apoftlerlehorting from polluting it by Harlots; But that 
 wekeepour Bodies pure and chafte, tells us, they are the Temples of the Holy 
 Ghoii, which if we defile, we deftroy Gods Temple, and that who doth fo, him 
 will God deftroy 5 for as the whole third Principle is the propriety of the Holy 
 Ghoft, fo peculiarly is Mans Outward Man or Aftral Man his Temple. 
 
 4. In the outward Man of fome of Gods Holy Children, therefore the inward 
 Power V/crid fo manifefleth it felf, that it givech vigour of the Eternal Holy 
 World into the Tindure of their Aftral Man ( as in the Prophets and Apoflles ) 
 to enter iito their Difeafed Brother, and bring his weak Faich both into a potent 
 and good order, with fuch Energy as fortifies the Paralitick, feparates the impu- 
 rity of the Leper, calms the rage of the Calenture, revives the drooping, fiays the 
 departing, and fometimes recalls the departed outward Life ; Gods Spirit awaken- 
 ing the Magical Virtue of his Chsldren, all things are poflible. 
 
 Q^ i-dz. What U the Antichrifl upon Earth under Chriftianity } 
 
 A. I. Although the Holy Ghofl defcribes Antichrift, his Rife, his Chaiader, 
 and the method ofhisdeftruftion adding that there are many Antichrifis: Yet fo 
 myPerious is he that it is proverbial that Antichrift is the Philofophers Stone in 
 Divinity. His flielter is the Darknefs, hisdefence the Word and Power of Hell 
 and wicked pretended Chrift ians. Of this Vizard of Darknefs the Divine I ight di- 
 vefts him, and the Divine flrength confumes him, the brightnefs of the Lords 
 coming difcovers him and the Spirit of his Mouth deftroys him. How then can 
 any be deliver'd from the Tyranny of Antichri 'I who are flrangers to Chrift, or 
 any know Chrift who arc willingly in fcrvitude to Antichrift ? 
 
 1. The time of Antichnfls difcovery and deftrudion is certainly come 3 but 
 as the Sun gradually prepares his way from the dark Morning, by making ftep by 
 ftep in his Chambers of the Eaft, fo are the Heavenly approaches made. While 
 
 the 
 
Hbe I J J Thilofophick, Queflions Anfivered. lyp 
 
 the Pope points at Mahomet^ the reformed Chriftians at the Pope , and at that or 
 the other Party : how unhke are we all to the Lord's Dil'ciples, when the Lord 
 laid, One of you jhiU. betray me , they faid not, Is it he^ but Is it 7, is it I ? 
 
 3. Antichrift IS not by that Name known in the whole NewTeRament, orEpi- 
 fllcs of the Apollles or Holy Pen-men, but in the firft and fecond Epiftles of fohn, 
 and in them live times, and no more. The Myflcry whereof mav be his preva- 
 lence in all tlie Five Senfcs ; thus underilood, the Aliral Man is his which iliould 
 be the Temple of the Holy Ghoft, therein Antichrift fus as God, and there (hews 
 himfelf that he is God (yi^.J in them. 
 
 4. But Paul knows him, i. By his Names. 2. By his Charader. 3. By his 2 Theff. 2, 
 time of beirg revealed. And, 4. By his time of being confumed. (i.) His (r.) 
 Names, v/if. i. <i Man of Sin. 2 t Son of Perdition. 3. c Myllcry of Iniquity, n'v-i. 
 4. d Strong Delufions. (z.) By hrsCharader. i. Unbridled Fride and Self- fcx- A v. 3. 
 altation, (i /^ J above all that is called God, or that is Worlhipped. z. He whofc cv. 7. 
 coming is atter the working of Satan (yix) with all Power, Signs and lyirg ^v. li. 
 Wonders. 3. With all deceivablenefs of llnrighteoufnefs. 4. That it fhculd (2 ) 
 make Men believe a L) e, that they might be Damned. (3 ) By his time of being (3.) 
 revealed, (vi^) upon the withdrawing, of the Glory ; which while it was lo pre- v. 7. 
 fer.t as to let and hinder, yet eve i then did the Evil one begin to work. (4.) By (4.) 
 his time of being confumed, and means how (i//^.) by the Spirit of the Mouth of v. 8. . 
 the Lord, and his being defiroyed by thebrightncfs of his comina;. 
 
 f. Thofc who underftandthe four Forms ccmpofing the fir ft or helliiTi Prirxi- 
 plc, can well and diftinftly fee the fignificarion cf the tour Names given him by 
 the Holy Ghoft mentioned by thefirftof the above four Heads. And thofe who 
 can view tl.e Operations of thole four Properties exclufue of Divine Light, can 
 alfo well know the four Charaders ot the fejond of the above Heads. And thofe 
 who undcrftand the third Head, fee the Birth of the Turba.'\\-\ the Soul, which Adim 
 introduced by {hurting out the Light of his true Humanity, But thofe Children 
 of the day who follow the meek Saviour in Faith , Purity , Patience ard Simpli- 
 city, know no more of Antichnft than the Eleven did of ^«^(W Trealbn , but are 
 received into another Life and Principle ; for the Eifences of tr.eir Souls have gene- 
 rated the Love- fire, and they dwell in that hidden bnghtnefs and ferenity by which 
 Antichrift is unveiled ; yctthefe know no more of him than the Day doth of the 
 Night. 
 
 6. The appearing of Antichrift upon the withdrawing of the Divine Unflion, $imile\ 
 the holy Light World, may beunderftood not as Nighttoday, but asfolloweth. 
 
 A Man's noble Jntelkft departs, yet may remain his Proportions of Body, and a 
 Capacity of imitating externally what others fcem to do undernandmgly; and 
 .what alfo himfelf was formerly able to do rationally, yet now his words are ra- 
 ther thofe of Parots, 2nd h;s doirgs the geftures of Apes, than thole of Prudent 
 Men. Thus Antichrift fpeaks the words of Chnft, but without the Power, Bows, 
 Kneels, Proftrates yet withoutthePrcfenceof Chrift. 
 
 7. Again, a Tree dead at Root, may feemby the Branches and Leaves too (for 
 a little time) like a growing Tree: fo tie rcflcdion in an oppofing Cloud ot the 
 Rainbow, re prefents another, yet is but ameer fh^ew of the true Rainbow, and 
 fo have wePar.lii or Mock- Suns ; Such is the Antichrift, but with rhis difteience, 
 (among other important ones) that Antichrift dweUing in the unmortified Affe- 
 ctions, hath Enmity againft wha't it feems to be, which none of the above Similes 
 Kaveasy thing of. 
 
 8. By many oftpelike Contemplations and Similitudes may be apprehended, 
 howAnticmift was revealed upon the departing of the Peace- proclaiming Light 
 of Chrift 3 which every fc'oul iadly Experiments in its Declcnfions, turnings aiide, 
 
 lookings 
 
j8o The ijj theofophickOH^ftio^f Anfwered,- 
 
 lookings backjflumberings and unfaichfulnefs ; but where it proceeds to final Apo^ 
 
 <acy and Enmity of Spirit, it is Antichrift in Epitomy, as the outward Hypccrifie 
 
 ^ is Antichrift in the Mirror or Looking-glafs- See :hc 139 Anfiver, v. 3,4. 
 
 parti- 
 cular A(5ls and Experiments are the Materials of R:a*on,as Lett rs are of Books. 
 
 10. Antichrift in the high Exercife of hisReafon may have a Name to live, buc 
 becaufc that his Reafon is the Child of his ocnics > it mu- ' reeds be true tr.at he is 
 Dea-i (-Jti-) to the Divine Life 5 for he is on'y fenfuaiiy rational, which zDog 
 (now hurt by a Stone thrown on him, flying from the c?ffer of throwing anon ano- 
 ther) partaketh of. 
 
 ir. Wherefore Antichrift not having the Spirit of Chrift, confirms himfelf in 
 his own ; a- it is written, fenfuai, not having the Spirit, for tlie Spirit of life and 
 Holinefs is vouchfafed us only m the fifth Form, whereunto the regenerate only 
 reach, and whereof every unmorrified Soul can attain no more but the Counter- 
 feit, as it IS written, A grain of Wheat remaineth alone, and is not quickened ex- 
 cept it die. 
 
 iz. And as Antichrifl is Dead to the Holy Life by being alive to himfelf r So 
 tKofe who enter the Holy Life are Dead to the fenfual, and confequently to the 
 Earthy rational, and in that rcfpcft may in an exceUent fence he f?.ici to be befides 
 themrclvcfl,and accordirg to the Maxims of Aftral Rcafon are Fools and Madmen, 
 to give all thsj'.r prefc it Pi.fleflions and the Advantages of their Acquircments,Emo- 
 luments and w'ioie Man , in exchange for unfeen Futurities and Hope of them'j 
 for fuch Ice plainly that Reafon and theSenfcs, are fuch thjn?.s only , as the more 
 accomplifli'da Nominal Chriftian is in that inferior Principle, the more ftrorg a 
 Beaftj the more dangerous an Antichrift is he. 
 
 13. 'Tis true, Man falling in -,4i^»? into this third Principle God's immenfe pity 
 met him in Sacrifices , a worldly Sanctuary, Perfumes of Inccn'e, (^c. That his 
 Senfes Ihould be Witnefles of Divine Condsfcenfion, but when the Lord became 
 Flefli, he led to Sublime things, fv/^J Spiritual Worfbip,not confiii'd to \>hccs,(^c. 
 Holy Faith and the new Creature, wrought by the Almighty Spirit of God. 
 
 14. Therefore, Man's having begun in the Spirit, declining as if he would be 
 made perfed in the f lelh is the Eflential Charadler of Antichrift ; for as Lucifer 
 fell thus into his central Fire : fo fa' Is Antichrift into his circumferential Fire, or 
 Aftral Out-birth, (vii.) from the Holy Eternal Light, to the figure of i: in the 
 fenfual part, which readily uniting with the four dark Anguilhesof the firft Prin- 
 ciple, becomes a fixt Enmity to the Holy Powers. See the n 8 Anfwer, v. f. 
 
 Antichrift as it is a fixed Enmity is incurable, being like a Difeafe grounded on 
 the Conftitutionj See the 128 Anfwer, v. 6. 
 
 <^. 1^3. U^hAt is Babel or Babylon, the Beafi and the Whore in the Jpocafypfe or 
 Revelations ? 
 
 A. I. B<;£e/theBeaft and the Whore is the World's Trinity j for all that isfo 
 in, as to be of the World is theluft of the Eye, the Luft of the Fleth, and the 
 Pride of Life ; thebcft of the Evil World (as far as vhe Holy Powers are withdrawn, 
 lock'd up, cr excluded) is in thofe three Lufts ' omprized and Anatomized. 
 
 2. The Beaft hath its Foundation in the Elem-e.:tary Man, Bihel in the Aftral, 
 but the Whore in both, and all of them in thethift, and are themfelves no other 
 Duft but fuch as the Wind from above fh?ll fcatier and drive away. Thus the in- 
 quiring Mind may, by confidering, find what thefe three are, and how varied in 
 
 ttiiir 
 
7hB 177 theofophlch^ Oneflions Anfrvered. 181 
 
 their Root and Original. It is next to befliewn how they are diflinguifli'd in their 
 Progrefs and Operation. 
 
 3- The Beaft becomes more and more Scnfual, feme moi-e coveting reft and their PrO' 
 felf- pkaiing, hke fuch Beafts who greedily covet fulnefs, in contempt of the Crca- grtfs. 
 tor's Derign,and wilful Ignorance oi the flate tbe ( ftarving ) Soul loft by the Fall, 
 and tiic means conducing to its recovery being far uompieafing and pampering 
 the Flefti but thefe Swinifli Lufts w^iuld fain L e fated with the Husks of thini^s. 
 Another fort are fierce, dog2;ed, un'bciable ; others haughty ; others luftful, fil- 
 thy, t^c. But the Apocalyptical Beaft includeth all thefc, adding fuccefs by great 
 accefs of Power among wretched Mankind, who either by Fraud or Force obtain 
 outward Msgiftracy or Soveraigaty, thefe che World goeth or wondcreth after. 
 
 4. The Progrefs or Openition of Babel is nhe exercife of Man's Reafon in rhings 
 truly k'lown only in theRege :eracion}thusB^&i/is theCentre where all the ftraight 
 or arch lines of Confufion drawn by the Eeaft or Whore met't. Here all Ages, and 
 all Nations and Lariguagesdo agree in difagreement, ar,d are fo iar from know- 
 ing the true God, that they know nothing trulv^, muchlels them k Ives or others, 
 feeming and but fecming to be ever leari'-tig. but ftill at Ermitv againft Truth. - 
 
 J. Tte Progrefs or Operation of the Wi\'-re is that $■ int in Man which diffem- 
 bleth the inwar^> Naughtinels, with the outwarrl guife of Holinefs, Purity and De- 
 votion, this Whore never was a vvife but in the time and p-ace of Efpoufal was 
 rejcifled, abandoned and feparatcd, or repudiated called a Ducvement but im- 
 proper!/, never being real'y Married, for her Fikhinefs ib clave to her, tliat her 
 unftedfaftnefs and unfaithfuliiers appears in her adulter --us Eves, her i^^ipudent 
 For«hsad. her feigned Diale(fl, her difdainful Deportment. Now as the Whore 
 isie'.fual, fhe rooteth in, af;d as one wi'.h chs Bea'r j for which caufe the Anti- 
 chnftim Spirit ever ftrer sitheneth it felf by U-iiciisg with the Tempiral Magiftracy 
 and Authority. And as che Whore is t.^e Ape or Coun*:erfei" of the Holy Work 
 wrought in Mens Wills, it being only piftureJ in her Inteiled, wit' out aff' fling 
 the 5oul or Mind, much left fi'.bje^ling the Will j fo is the Whore a Builder JBx~ 
 bel, concerning which Whore, reference is made t;? thelaft ff>rsgoing Anfwer con- 
 cerning Antichrift. 
 
 6. It feems fit alfo to fay fomething of the Attainments, Refultg or Summits of j-a^/;. f,uhe^ 
 thefe three. The Whore can atcain to fit as a Q^een, to ride on the Beaft to in- Attxinmnts* 
 ducethc Kings of the Earth to drink the Wire of her Fornication, in all this fhe 
 deceiveth others ; but iTie is not a Qiicn; alio the hope concerning her felf, that 
 
 Ihe fhall fee no fo. row, {hall fail 3 for fhe (hall be hated, they fhall cat her Flefh 
 and burn her with Fire, fo fhe deceives her felf as effedlually as others. 
 
 7. '! 'he Bea*!^ having its Rodin the Elementary World, and its fatiety therein 
 being fii'ed therewr.h is (when broken by the rwrti) refolved thereinto j fo that 
 fucli as fiiilthe Out cries of their Ecernal '-'ouls therewij;^have their whole Life 
 but a deceitful Dream, and when the Elements drop off, awake into Honor and 
 Nakcdneft. 
 
 8. The Summit and Refult ofBixbel is to bcalway doing what cannot be done : 
 as that figure the Tower, was never finifhed, they are the foolidi Builder, which 
 is ftill beginning, but never complears any one things inftead of com.pkacing 
 order, they end in Anguilh. 
 
 9- The Fulne's and Attainment of the Beaft is of the three, the moft truly eflfe- 
 fted ; for as in the Mire ardDuft he dwells, of that he fills himfelf he hath no 
 higher Lufts Profit, Eafe-, I kalure and outward Honour he Dcfigns, and if he 
 hath ic, and can bcund his Defires to the Proportion obtainable by him, lie is befr 
 of t' e thr'^e 5 for his Life is a plcafant Dream, his Mifery is out of Lis prefsnt vieiv, 
 his Eternal part being choak'd, cries not out, but he rejoyceth in the good fuccefs 
 I ' ' - I'lis 
 
J 8 2 The 177 theofophick, Qu^flions Anfipered. 
 
 his Crafc,Violcnce or Cruelty hath : the prefcnt is his Heaven, Futurities are in hs 
 Efteem airy Speculations, but the Evil Day (if perhaps at the Door) Teems to be 
 very far oft' ; his Mii'ei y is, that fure- footed Death mu!r come and undeceive liim, 
 and convince him that his Thoughts having perilhing Obiefts, do themlclves pe- 
 rifli. Thus the Bsaft . hke the hght of a Gloworm, being only the :i^jes of the 
 Senfes. Babel beirg hke the Light of a Candle as the Produd of depraved Reafon, 
 thefe two Lights are IT-jited by the Whore, whoundertaketh by them to ihew 
 Heaven to others, which is as eafie and demonftrabie as it is wi:h a Candle m a 
 clofe Night to Ihew the clouded Stars: whereas Heaven can only be feen by its 
 own Ligtit, as even the outw ar d Heaven is- 
 
 9. 1^4. ff^Jt U the Ruin of the Be jfl^ And hew U it effeStei tbit the [even headed 
 Beajt fiould become caji into the Ab)[s t 
 
 A. I. When a Vegetative as a Tree or Plant attaineth its fuinefs, it iiTuethinto 
 Flowers, Fruits, i^rc. whereunto if its vigor inabie it not, it declines and f.eps 
 backward towards its firfl Mover , fo do Senfitives and rational Creatures. But 
 becaufe the Aftral Worlds that they may figure Eterr.icy have a 'Prerogative Royal, 
 it is only required of them in Conformity to the U/iverlal Order, to condcfcend 
 to a rcfemblance of the reft by Revolutions. 
 
 i. The Number of the'Beaft is 666. f.:r below the 1000 the Crown Number. 
 And all his feven Properties are included in the fix working Forms , never at- 
 taining the true Seventh, which is the only reft : So that the Beaft wants Vigor to 
 bear Fruit, but having brought al! his feven no higher or farther than the limit of 
 fix, th:re grovelleth, therein is bounded, andthofe bounds are as thofe Luc/fer and 
 his Legions find themfelve? immutably confin'd by, as by Adamantine Chains of 
 condenicd Darknefs, the Beaftis not fo near reft as 6 is to 7, but as 666 is to icoo. 
 And as the Evil Angels having fee. udedthemfelves from the meek Majeftick Order, 
 vnW ye: be as Eniinent in their Evil as they can ; fo Man being become befi-ial,wil- 
 leth to be as extreamlv and vigorouHv a Beaft , as he may. He is conver- 
 lant about th.e Didaccs of the fenlual Man feldom proceeding but fo far as the 
 depraved rational, which yet were he, thev both wou'dnot only fall utterly (hort, 
 but indifpofe him to the true Light : as a Man brought out of a dark Dungeon is 
 furprized, and fees not in the dizlingSun. 
 
 3. Now how the Seven headed Beart is caft into the Abyfs is thus done, heisdc- 
 ftroy'dbylnte'tincor as 'tiscall'd, ('ivil Dii'cord. A Beaft hath many things like 
 to a Man, fo the Apocalyptical Beaft hach the Notion of Grace , making room 
 in the Regenerate by Combat and Warfare, to dcftroy the impure depraved Lufts, 
 and cleanie the Houfe, that the King of Glory may enter. The Beaft flatters him- 
 felf finding a difpofition in him to hi rid of fome Sins, though it be as Men are 
 of troublefome Tenants 5 without dcfign of receiving a Heavenly Gueft as tlie Re- 
 generate do, for fuch a one the Beaft defires nor, for he knows no fuch, but dorh 
 it only to eafe himfclf of fuch who are unprofitab'e Affbciates. Nor is there in 
 the beftial Man a Warfare betwixt Grace and Sin, the pure Spirit and finful Flefh, 
 the Holy Virgin Image, and the unmortified or revivings of Luft j Though in the 
 Aftral Man (as it is more nearly the Inftrament of the Eternal Soul) there is fome- 
 thing better than is in the beftial Man as in a more fimple in^eay, where the Tm- 
 €t\xxt is lefsincurvattd, or the Mind byafleH, than in the fcnfual beftial Man. So 
 that unto that Man , the Heavenly Applications have readier intercoune, more 
 familiarly to impart it felf, and diffufe its beams 3 therefore was it, and ftill is it, 
 that the Soul is often fpoken to in Dreams ; the Vifionsof the Night finding her 
 beft at Icifure, and emptied in fome fort of the beftial Mans Clamors and throngs 
 
 of 
 
Ihe 177 theofophick^Quefiions Anfwered. 1S3 
 
 «rf Impofitions. But the War in the unregencrate Man Js between the adverfe 
 parts and properties wherewith his Soul is endowed, or whereof rather it iscom- 
 pofed, andasrerultingfrom them the ftrife is between that natural Intellei^, 
 which diftinguifheth him from the Tranfitory Brutes on the one hand, and his 
 impetuous Lufts on the other. 
 
 4This Intellect may be call'd his Natural Confcience whereof the Apoftle fpeaks, 
 that in thofe things which they underftand, as \_vi^- little differenced from] na- 
 tural Brute Bcafts, in thofe they corrupt themfelvcs. Now in this conteft where 
 the depraved Intelled fcntcnceth that or this to be evil or good, the will refulting 
 from the Rebel Affcdions ( which will is regent, and by Prerogative deems him- 
 fclf unaccountable J calls the evil good, indulgeth it, delights in it and afllmi- 
 lates, becomes one with it. This natural Inteikdt the Eeaft deceived by the Whore, 
 calls the new Creature ard Regenerator, and flatters himfelf to be fighting the 
 Fight of the Faith of Gods Eled or precious Ones : Whereas their dark Heads and 
 inimiciiious Hearts are only engaged in Intefcine Broils, from the diforder of 
 their native contrary Parts or Faculties- And this Light is that whereof the Lord 
 fpeaks, Ij the Light thniiinihee be Virknefs, hovp greitisthn V^^rhjiefs} vi^. If the 
 Eye be evil and not fingle th« four forms all this while proceed not to enkindle 
 the true fifth but are compafled by the fparks [of Fire] of their own private 
 Spirits] enkindling, not Flames of Light blown up by the Spirit of Divine Lov». 
 And cthertimes the Afftftionsenclincd by their good Aftral Man or Confreilation, 
 orperhapsby feme furprize of Sympathy have a warmth tovi-ards companionate 
 and righteous Aftiors j but yet at the fame time the Mind is abftradiedly darknefs ; 
 for death and diforder reigneth there. The'.e m.ay give feme Light to tl e inquiring 
 Obferver by what ways the Beaft deceives, precipitates and deftroys himfelf, 
 plunging himfelf into the Abyfs of Confufion, for all hisfeven Heads, Forms or 
 Properties being fo many implacable Enemies to each ether, rend and ruine 
 him. 
 
 Q;_ 16$. How doth Chrifi txl^e the Isjngiom vehen thU Beaft becometh Jtain ? 
 The Tenth Difl ribution. 
 
 A' I. Here we are come to enquire how that is done which we are taught to 
 pray for , [Thy J^ingdcnt come'] out of that Kingdom , we , like the Prodigal, 
 wandered, and became as he, into a moft wretched ftate ; defirous to eat of the 
 Swmes meat, but no one gave e\ en that, fhewing us he had no right or title to 
 it, buteicher m.uft begit, or ftealir, having not to pay for it, and yet muft have 
 it or reriih for hunger f n this very ftate, and nothing better is every man till 
 Chrift introduceth t.is Kir gdoni into the Soul : And Man's going out of himfelf, is 
 in this Parable call'd a' coming to himfelf. 
 
 1 . But Reafon can neither fpe«k what This Kingdom is, nor underhand the 
 written oj: fpcken Language concerning it, be it fpoken with all poflible plainnefs. 
 Or written with ample dcmonftration ; for Reafon hath but one Eye, and that 
 looks r'ownward like t'.e Eye of a Beaft, and the Luft of Property and incefiant 
 Thirft to gratifie the Flelh (by felf-pleafing, its own exaltation, felf- avenging O'c. 
 like manifold Cloths of Pitch, (huts it up from the Kingdom of Chri.l; j fo that all 
 it can by this reach to, is bu« as a fwimingin the brain, the receptacle and work- 
 ing- fhop of the Senfitive Aftral, and Depraved Rational Spirits : But the Eternal 
 Word is fpoken in the Heart, which in oppofirion to that of the Brain, is only 
 mentioned i aiid it's not without fignification, that the word Brain is karce found 
 in the whole Bible, but always the Heart as that which the Lord regardeth to 
 mention. 
 
 A a 3. The 
 
1 84 the 1",'^ theofophfck, Queftions Anfwered, 
 
 5. The Knowledge how Chrift takes the Kingdom will be much advanced, by 
 clcfiring how Aixm loft it. For as the Spiritual World breached it felf through the 
 Outnard, whirhis itslmajej fo the Divine World fiiled the Eflences oi Aiijtis 
 Sw.l, alio fwalioweJ up Ins Aftral Man then capable of Eternity, fo that his 
 jfiifi: four Forrrs vverefweedy united in the Imfge of Holinels and true Rightc- 
 oufneft ; and thus the;rifclves were as it were hidden. The Aftial Man alfo was 
 only (cr\ i'jeable to its llluftracion, and thereby compl^atly happy ; fharing (ac- 
 coniingto its capacity) the Glory tx)gether with his noble Soul, replcniQit with 
 his Divine J>pirit. 
 
 4. ArA his departure from the Eternal Subft-antiality of the Divine Life, was 
 to live according ro AHra! Reafon, as to his Inward Man, and no higher : And ac- 
 cording to the Senfual Be/lialiry in his Outward 3 b^th which are but the Figure 
 or Shadow of the true fubftantialSjMntual World 5 thereupon he died to the Di- 
 vine Lijfc. And the Magical Power of hi? Effences being Tbofe Properties whereof 
 his Soul is compofed, wanting Heavenly Food, became a dark, hungry, fierce; ini- 
 micitious Will , fpoiling his Tindlure, as is feen in raging, furious, defpcrate men 5 
 from thenceforch wanting a Mouth capable to eat Paradifical Food ; therefore 
 God curfed the Earth, that it alfolTiould no more be able to produce, nar be in- 
 trufted with Living Holy Fruits of tiie Heavenly Tower- World , for the Heavenly 
 Humanity once withdrawn, Man was no longei- a Subjeft, Member, Citizen or 
 Child ofGod's Kingdom, but a Beaft, and in the Beftial, Aflral and Elementary 
 Kingdom at Enmity with the Holy, Pure, Sweet, Eternal Order. 
 
 s. Therefore Chrift taketh the Kingdom by bringing again the holydifappeared 
 Power- World, or Heavenly Humanity, into the captivated, dark, debilitated Hu- 
 manicy, call'd an Ingrafted Word, alio a Seed growing to a Tree : A Leven le- 
 vening the whole : A Refiner, and is as a fparkle enkindling the wholes and as 
 in germination of a Seed, the grofs matter (given it from the Elements) dieth, or 
 as of the burnt Sacrifice the Elementary part is by the fire of the Altar, feparated 
 into a Vapour and Salt: Juft fo ChriH entred the corrupred Man, and leaiing it 
 through Death, became the true Separator. ^He brought the holy Virgin Image, 
 the alone Heavenly Virginity, which is fignined by the J^alt thro^vn by Elijhi to 
 heal the Fountain, not only the Stream ; For This Divine Power healeth the 
 Tmdure, and the Tmdlure being cured, f U'^'C the hea'e,-! Spring ) by its new got 
 Magical Might and Puiflance, is a Cc- worker with God in regenerating the whole 
 Man: As the Subterranean Fire doth draw one war with the Solar Fire in prot«- , 
 gating and advancing the Generation of Merals, ejcAflion of Fountains and fana- 
 tive hot Baths. 
 
 6. This Kingdom is not taken but purchafed by the Blood of the King of it, and 
 what this Blood was, fee the 124 Anfwer 2, <?, 8, and 9 verfcs, but this Kingdom 
 is fuch that it is the fcope of all the Writings of the tiol v Ones from Alum the firft 
 Man, to the unknown day and hour of the end of this dving World. N'en who 
 would fain be Atheifts have faid the great ingredient of their mortal, fatal, con- 
 tagious Madnefs, hath been the obferving how little affe.^ed the Converfations of 
 fuch {hew them to be, who profefs the knowledge, lo'-e and fear of an Infinite, 
 Powerful, OmnifcientandOmniprefent 'Glorious and Gracious Father, Son and 
 Holy Ghoft, thinking they could no: fo converfe did they indeed believe what 
 thcmfelvcs fay. 
 
 7. But the reafon thereof hath be;n the deceiving Spirit, for there hath all along 
 been fuch Sacrificers as Cain, fuch as have the Faith of Simon Magm, the Prophe- 
 fyingsofB<i/tfim, the Humi'ity of ^'m&, the Repentance of 5«^*fi theAbftinence 
 of the Fooliih Virgins,thepriviledgcof diC Tare?, to be the ^ueft without a Wed- 
 ding 
 
the I'j'j theofophick^Quefliom Anfivered. igj 
 
 ding Garment, theBvanch yet wither 'd and cut cff, the Wife but Divorced, the 
 Building without Foi.'cdarion, thofc who after ckanfing take fcven worfe spirits, 
 whole (^oodnefs is hke the Morning Dew j Stars, but eaher fallen or wandering 
 ones, Teachers, but yet at laft Caft-aways. All thefc profefling chemfelves of 
 Chrifls, are really of the Devils Kingdom. 
 
 8. For tliat which thefe attain, is at highefl but Faith as iris an ad of theundcr- 
 fianding : which givesafalfe faint Light without Life and Heat; while the Faith- 
 ful Snbieds are aduated and mo-ved by a Faith that purifieth the Heart, and fub- 
 jcfteth the Will, procefHing from ftrength to ftrength ; for as purifying Faith 
 workcca from Love, foitincreafethlcve, Simplicity and Innocency,'and there ' 
 is founded the Kingdom of Patience. It is true Mahometans, the dark Ethnicks 
 and Barbarians call thofc things Vices and thofe Vcrtucs which we call lb, and by 
 that Rule, They accufe or fxcufethemfelves or others. But theDcclnreofour 
 Lord Jefus Chnft the Son of God, not only condemns our evil, but tenders us 
 Life Eternal, ickillsustofave us, that is, it fends us out of our felves by refigna- 
 tion of our fcparate,pcrverre will j that we may be regenerated unto the holy um- 
 vcrfilcomprehenlive will. Whereby is obtain'd and convey 'd not only felf-aba- 
 fin^ but purging and faving Mercy of Free Grace,ss only of meer Alms from God ; 
 This Grace proceeding from pure pity and undefervedgocdnefs, is of all things in 
 the World the moil difagreeable to Mans unmortificd proud Heart, moft aolsto 
 
 his own will, therefore the moft fublimely, divinely true. 
 
 9. Fain Mans dejedinghimfelf may be call'd Humiliation, Anguiih, and a Spi- 
 rit of Bondage, but the top of this is but uncloathing the Man, who is thereby 
 neither waflh'd nor cleanfed, but the Confciencc ftill polluted, the proud Devils 
 .muft yet fee their own deformity with Anguifli; thus this Spirit in Man ftuts him 
 upinthefirft four Forms or Properties •• But it is the Spirit of God by the Faith 
 of the Gofpel which is generated in the fifth, growing to a Flame of Love by the 
 Holy Blood of the true i'econd y4i4OT onlywatheth the Soul, and fprinkleth the 
 Confcience from dead Works. How miferable then muft thofe Men be who are 
 w-iJlingly ignorant of the power and infinite value of Chrifts Heavenly Blood ? and 
 yet themfcives undervaluing it^ are pretended Perfcdiifs, yet declare fo great an 
 avcrfion to this as if they would know nothing of that which the Apoftle Paul de- 
 fir'd only to know. Contemning the inquiry into that Myftery which the Angels 
 defire to look into. But to help the fincere Mind towards the Llnderilanding of 
 the Heavenly condefcention in the Lords Incarnation, the reperufal of the 106 
 Anfwer is ferioufly recommended. And what kind of SubjedsChrifttaketh into 
 his Kingdom are Charafter'd in the 1 17 Anfwer from ver. 3. to tjie 8th. And what 
 the ineftimableBiood of this Lamb of God is, fee the 77th Anfvper, ver. 7, 8, 
 and p. 
 
 . The Kingdom is taken by the Glorious King of it without hands : As the Angel 
 faith of the Stone to Daniel -, even as the outward Sun conveys not his Light and 
 enlivening Heat by the violence of ftormy Winds, but is calmly and fweetly his 
 own Vehicle, under whofe glorious, dear Sway and Scepter may the Lord bring 
 our whole Man and every part of it for ever, that this which is the Kingdom of 
 Gods patience may be that of his Power j concerning things pertaining to this 
 ■Kirgdomthe Lord difcourfed with his Difciples in the forty days after his Refur- 
 redlion. But yet this Kingdom fuffereth violence, tho' it doth none, and the violent 
 take it by force, for it requires that all diligence be ufed, that Men workout their 
 Salvation with fear and trembling, that they ask, fcek, knock; fearch, dig, watch, 
 fisht, drive, wreftle, i'ufter, wait, ( comparatively ) hate Fattier, Mother, Wifer, 
 Child, and our own Life : Prav without ceafing, looking to Jefus, Vc. for asr the 
 King entred by the Crofs fo muft the Subjeds. -. 
 
 Aa i (^m. 
 
t B6 I'he 1 77 theofophick^ Ouefiions Anfmred. 
 
 ^ Q. i^<?. T0}at tithe true new Regeneration in the Spirit of Chriji ? Is it done in this 
 time, or after thk time ? 
 
 A. 1. Hereis a queftionconriilingof twoparts. i. What the true new Rege- 
 neration is? ^. What time is it wrought in ? Both of them are fecrets ; thefirft 
 done by the Al nig'ity Power of the Holy Ghof!, the latter perfeded and confum- 
 mated by the ^ame Power, concurnr.g with the Gracious Providence of Infinite 
 Wifdom. The fi.-ftfo great aninward Divine Work, asnane but fuch in whom 
 it is wrought can fpeak more of it but as Parrots, fothat the Experimeatal Work 
 only enablfs n.rjhtl/ tofee. taf^e, feel and know it: And the Spirit working it, 
 can only right! v open the Mo Jth and guide the Hand to tell, and defcribe it. And 
 thisbeingfuoken in the plane 1, limpleftway. can yec be received and profitable 
 to fuch only, whj by the tarn i Spirit are not only enlighten'd, but made alive by 
 the new Regeneration. 
 
 2. Th^r.'f^reinanfwer to thefirft pirtoftheC^ueftion, we are to know that 
 God made of one 31ood all Nations of the Earth, and all Men in one Principle, 
 vi'^. the ch-rd, conli^ingof the fir .^ four Properties for its Roat: But the fecond 
 was Mans Paradifical Garland, his Heaven, his Crown and Divine Imige: This, 
 our Root a id common Father the firfl Ai^m, fupprefled, extmguiflied and caufed 
 todie, anddifa^pear. Thenceforth Man became like the Curfea Earth, whereof 
 fome plats be !r Thorns and Briars, others fetid Weeds, others poyfonous Planty, 
 otherslefs noxious Produdls, according to thfe prevalency of ever/ of wiich the 
 plat is named. So fome Men are hurried by the impetuous ftorms and fury of 
 the four AnguiOiss of the firll Principle, and fo are Devilifli ; others are fwal- 
 low'd up of the voluptuous Luds of the Elementary Spirit, and thence rightly 
 called fenfual ; others fteered and regulated by the Maxims of the Siderial WorJd, 
 and thefe can be no more or better than Earthy. 
 
 3. Nowoutof all thefe the Divine Power ingenerating Faith, not only ading 
 in the undertanding, but fwaving the Scepter of the Will; alfo felf-denial, both 
 as from abhorrence of the defiling felt', and alfo from felf-intereft, property, and 
 felf-plcafing, which is as the Flower of Graft; then cometh a hunger after the 
 un^tta Minna., which is the Root producing the meek refignation of felf-plealing 
 defirer, patient fubmiffion to the Crofs, wiachasit wereinfenfibly enkindleth in 
 the Soul, the fweet, dear, filent redrement, reft and peace, the pafling into the 
 fifth form, and this walkt in gradually regenerateth and tindtureth th^ dark per- 
 verted Soul, with the noble new univerfal Power and Might : And thefe are as 
 different according to the prosiedure of Men, asvcarsdidinguifh the growth and 
 ftature of Children ;^But done fo fileatly by the Holy Spirit in Mans Spirit, as the 
 Bloflbm ilTueth and after it the Fruit. 
 
 4. The true newRe?eneration in the Spirit of -hrift is always new; and that 
 continually and fucceflively renewed, if indeed it bs true, not as the natural Birth 
 ofChildreninto this World, who are fo Bom but once, but rather as the grow- 
 ing of the Embrio in the Womb to a formed, animated, perfed Child : Nor as an 
 Arrow flying through by the force of its firfl pufh, but as a Ship failing through 
 fucceffive Perils, and always returning to its latitude from various aberrations, 
 and pafTmg through raging Surges as over fo many Deaths. Or as young people 
 recover out of. efcaping from and through many SicknefTrs and Relapfes. For the 
 Lord himfelf teacheth, faying to his Difciples, who none doubts were before that 
 converted, Except ye he corrjsrted, and become as thk Little Chili, ye cannot enter into 
 ihel^ingdomof God: Which then they were not ; for their queft was who fhould 
 tethegreateft; thus tho' Metal upon M«tal be falfc Hcrauldry, Converfion upon 
 Converfion is true Chriflianity. . $• Uor 
 
the J 77 theofophick^ Que ft tons Anfvpered» 187 
 
 5. Noristhislefs plain and evidently real in it felf to the Children of the day, 
 ( tho' Hicoiemui the N'ght Vifuer ■mifunderftood it ) than that the outward Suns 
 Diurnal appearances on the Earths Revolutions, make fo many new days > and 
 every advance of the rew Born Soul towards Pcrfedlion is fuch another thing than 
 was the former, aithis Harveft is than thelaf^ was ; for the Soul can no more con- 
 tinue to grow by the firft ftirrings of the Heavenly World in it, than the Body be 
 nourifhed and fupported by the Food it received the laft Month, or the Plants 
 by the Rain they imbibed the laft yfar, or the A/i«r<z gathered one day be Food 
 the following day when grown Verminous, Thus God faith, Behold I make 
 all things new. 
 
 6. Such therefore who pinfold their apprehenfionsof the new Regeneration by 
 the Gage and Glafs of the Natural Birth of Children, may as equally infer the 
 Mortification or Dying to the corrupt Man to be one only a<5l: Contrary to the 
 Apoftle, I die daily. Whereas we both die daily, and are daily regenerated, as 
 Night and Day, Winter and Summer are fucccffively perpetuated Among the 
 Rom^n Ecclefiafticks their Novices are under an abfolute Arbitrary Subjedion to 
 the Tyranny of their unaccountable Superiors, but t'ne higher the "^-oul advancetk 
 to the fuperior parts of true Regeneration, the more (imply and refigredly obedi- 
 ent is he, till he adively, paflTively and compleatly become as a little Child. 
 
 7. And now to the fecond part of the Queftion, Is it done in this time, or after 
 this time ? It is anfwer'd in the immediately preceding Difcourfe on the firft part 
 of this Queftion, That the Regeneration is not wrought by one ad as neither is 
 Mortification done at once, but gradually by little and little efFeded, as a Sum- 
 mer hath its Spring, a Day its Dawning, a Vintage its fprouting out. 
 
 Obj. r. 8, Isit objeded Omnipotence may perfed the Regeneration at once 
 by one fingle ad ? 
 
 ^. Without the Cenfure of confining Infinity it's queried on what Ground is this 
 prefumption Built ? God fliews us his way by all his gracious Difcoveries ; for in- 
 ftance, that of the Creation of the Out- world leads us as by the Hand, to the 
 view of the pro^refs of the new Creation, in which not to touch particulars 
 which were rep:a"ing what is elfewhere done and digreflive, it may not be deny- 
 ed but the Light call'd for at the beginnirg might have been multiplied into the 
 inkindling of the whole deep, that all had been as a Sun, and fo the alone figure 
 of the Hravenly World, but how then had this Out-birth figur'd both Worlds or 
 both Principles, wherci i the feven properties Ihould innprefs themfelves in their 
 diftind powers ? T"herefore was that Light colleded, and the place of the Sun 
 ennobled wich thcpreheminence cf the Empire of the Out- world ; as the Repre- 
 fenter of the Holy infinicc fecond Principle the Son of God. And the Darknefs 
 which before covered the Deep, was conferved by condenfaiion of the Terreftrial 
 Globe whereon we creep, and the CrafTitude cf the other Stars, to figure the In- 
 finite Eternal firft Principle, whercinto according to the dark impreflion thereof 
 Man fell, and out of which he is gradually recover'd, as by vvay offimilitude the 
 Suns luftre atrenuateth the grois Air by his continual variation by ftcddy, orderly 
 and regular approaches toward either Tropick. 
 
 Obj. 2. 9. But God new regeneraterh the Spirit of Chrifl in Man at diflTolution 
 of the outward Life at one inftant, and by the fame diffolution is it effeded and 
 compleated. 
 
 A. What Omnipotence may do is not for vile duft to comprehend , for it is 
 written, I know thou canft do all things, and the Thief on the Crofs wa3 a Monu- 
 ment of unfearchable Grace, yet by the words of that Thief there feems not only 
 a preparednefs, but a good degree of Convidion of g a tit, penitence, fence and 
 anguifh under it, inlightcningtoknowthe Lordjefus, Faith to dired and fortifie 
 
 his 
 
i88 '^^^ ^11 *theofophtck.Qtfefii(m} Anfweved, 
 
 his petition, and a feeing the unfeen Kingdom ; yet fo late a Repentance tho' thus 
 manifeftcd is the one only fingular prefident on Record. 
 
 (^ JO. Biit-hmxybi enquir&d whxttbs difjolutioaofthecumari Life of its own Ni- 
 Pure contributeth beruunio ? 
 
 A. It mull beacknowledgedthatirbaniflieth forever the outward Obj-fifls of 
 our miliniployed Affeitions, and yet k followech not that it takes away the de^ 
 fire, gufl or luft after them, for the breaking of the outward Lii'e, or Ekmentary 
 and Sideriai Man, or the Obligations and ligaments of our Souls and Spirits, is but 
 as taking away the Skreen, snd opening to us the two inward Worlds, which is as 
 the unrakingofFirc, and envaging the Souls native forms of the unregenerate, 
 which the Adral and Elementaiy M^in had been bsfore the feparation a mitigation 
 of the Anguiihes of, fo far is Mans difl'olitcion from contributing to a Foundation 
 or Beginning of the Divine Birth. As i: \\\zy be conceived by noting, that tho' a 
 proper Soil and ap* Sealbn may fhoor a Muftard feed fown unto a tall, large Ma- 
 ture : Yet the richeft Soil, concurring Elements, liberal Seaion, benign Aflr»l 
 Influences with the Solar Rays uniting, tranfmute not Tares into V/heat/ ThiiUes 
 into Fig-trees , nor Thorns into Vines. 
 
 I r. But where the Soul like Flax only fmoketh with the Holy Fire, and the Souls 
 Fire is irradiated wiih ( true, tho' weak ) Divine Light, rightly direding the Eye 
 oftheMirui: Caufing the Wiiland ^ffe^ionsto prefs forward, mourning, fow- 
 ing in tears, fmiting on the Breail in Anguiih, heavinefs and good earneilnefs; the 
 difiblution of fuch a fincere beginning Pilgrim may be but as plucking up a Thorn 
 Hedge to make the way more acceflable, disburthwing an over- laden Ship the 
 better to, fecure the whole,the alighting from a froward, unbroken or tired Horfe, 
 which will neither carry the Rider, nor can be carried by him. So unfuitable a 
 Companion doth the Soyl (begun to be regenerate^ find his Body with the di- 
 ftruftful cares, difi:ra<fiing fears, worldly forrow, and hateful pollutions thereof. ' 
 And fo adverfeare the Maxims of the Senfual Man to thole of the New, that they 
 are on terras of Hoflility 5 fo that if we liye after the Flefli we fliall die, but if by 
 the Spine we mortifie the deeds of the Body we fhall live. The Body's Viienefs is 
 pointed at by that Statute in Mofsi., that the Holy Anointing Oil was not to be 
 poured on Man's Flcfli, tho' not only both the Altars, the Table, Laver, all the 
 VelTels and Candlefticks, but alfo the very Tabernacle was to be anointed there- 
 with. 
 
 II. How much are we lefs provident than the Brutes, who know and ufe their 
 feafon, the Stork, the Ant, <ffc. and under flattering Hopes of doing all at laft, 
 riegle(^ all for ever 3 but when Harvefl is come, begin to fow, regardlcfs of what 
 is written, To day if you will hear hit voice, harden not your hearts. But befotted,loft 
 Man will prcmifc himXelf that it is enough at death that thePrieft can ablblveme. 
 Others, to fay, f believe Chrift hath done all for me ; or becaufe they acknowledge 
 that all are finners, indulge themfelves to be always finners, negleding the great 
 Endof their Creation, and of Divine Patience, till the Creator is calling them for 
 Accompt of His betrufted Talents, as if they would then work out their Salvation 
 when themfelves are paflfive and unable to a<3;ion; and the night come when no 
 man can work. 
 
 Obj. 3. 13. But we arc told, and that by fomewho deteft the Reman Purga- 
 tory, that fomething may be done to compleat the perfc<ftion of feparatc Souls af- 
 ter their feparation from the Mortal Body 5 who produce fcveral Texts out of 
 theOldTe(lament,andotn:of thcNew, a'foout of the Apocryphal antiquity to 
 point at it, or rather exprefly to confirm it ; as out of the Old, I>eut.i6.i^. Jfa. 
 61. 1. Zecb.9. II. J', out of the New, Mattb. 12. 51- i Tim. 1. 18. i Ff/. 3. 19- 
 I Fet. 4. 6, .out of the Antient Writings cali'd Apocrypha, z Efdras 7. 37- Ecck- 
 
 fiajiicus 
 
T^e I'j'J thecfophickQueJims Anfi^Y^d^ l8p 
 
 faftiaii 7. 5^ 2 Mxcub. 4^- 4f. Let us therefore poftpone the firH: ftep to the 
 New Birth, till our bodilfLecti be removed, when without the obftruifliofis «f 
 the Rebel Patftons ending withcuttir^ of the Temporal Thread we be adapted 
 thereunto. 
 
 A. The Objedion fuppofeth not that one who at reparation of the Soul from 
 the Outward Body,afier rejeding the Gofpel,bcing in fixt Enmity againft God,andl 
 the Kingdom of Refignation, is remediable ; nor luggefteth that he who foweth 
 himlelf a Tare, Thorn or Thiftle, ihall rife a Wheat Corn, Vine or Fig-tree ; how 
 therefore may it feem incumbent on me to oppole my felf to the dint of the 
 Texts produced ? 
 
 14. Hue rather as the LordChrift in anfwerto the Quei!ion of the Difciples ; 
 Wilt thou at this time reftore the Kingdom? It is not for you to know the 
 times and feafons which the Father keepech in his own Power, but prophefiech 
 and chargeth on them on that occaiion their immediate concern and bufincfs. 
 How much lefs ii it for men ro know what the operations of Father, Son and Holy 
 Ghoft will be in perfeiling feparate Souls when out of the Circle of Time and 
 Seafons ? For fo flrong a Fort hath Satan built in mens refolute Self-wills, fo im- 
 pierccable ai-e their Rocky Hearts, that like Leviathan, they laugh at the fhaking of 
 the Spear ; and as the Servants of Atheiftical Benh,id:id, diligently catch every word 
 feeming to favour their flattery of Impunity, that they may treafurc up wrath by ^ 
 impenitence more and more againft the day of wrath. 
 
 I f. To thefe am I fent with happy Tydings, that howfoever the Abyfs of Mercy 
 hath winked at the faults of the days of Ignorance, yet now commandeth he all 
 men every where to repent 3 aifo with heavy Tydings, that if in this their day 
 they negled fo great Salvation, how fhall they efcape ? Which Queftion none in 
 Heaven, Earth or HelV anfwereth. A^xin, if the-/ that finned againft Mojes Law 
 died without Mercy, and it might feem c'le bottom of Mifery to die a mercilefs 
 Death, of how much forer punifhment l"hall they be thought worthy who have 
 trampled under foot the Sonof Goi, and fblafphemoufly) counted the Blood of 
 the Covenant an unholy thing, and done defpite to the Spirit of Grace? of how 
 much forer punifiiment is that C^ueftion, but which either is unanfwerable, or 
 which Eternity can only unfold ? 
 
 1 6. A muithered Body is the forrow and pity of the Country j a Self-murtherer 
 their (hame and indigrjation, but the unknown number of vv-ounded Souls, and 
 felf murthcred Souls, are not regarded ^ tho'it Ihall be more tolerable for Svdum 
 and Gomorrah than for iuch Gofpel-Apoftatesand Hacers of Chrift. The malicious 
 Enemy of Mankind (who wounds himfelf thathe may murther Souls, ib greatly 
 he hates Man) draws into the Anguifhes of his Central Forms whole Harvefts of 
 Reprobates ( m whom he hath no true Right or Propriety) by his oifermg Baits 
 and Ciicats for Food and Realities, while (woe to the V.'orld) themoft glorious, 
 gracious andadorableonly Son of the only High God, whofeweare byAbfolute 
 Proprist/, and whofc Love to Mankirai was fo immsnfe and unlearchaWe, as that 
 HeiftadeHinfelfvile, and a Sacrifice, tx> whom He nfiereth Real, Higheft and 
 Eternal SlefTednefs 5 yet hath only the gleanings of the Harve.^ or Vintage, while 
 the World licth in wickednefs, and their Pofterities approve of their faying, calling 
 the proud happy, and perpetuating the Black Arc of Self- murther j like Filh 
 haften greedily to catch the tame Bait wherewith others had been hookt : or Birds 
 fpeed to be taken m an evil Net ; fo throng Men to be ruined, rejefl the only Hope, 
 precipitate into irreparable defperation. Others Teeming lefs obfrinate, are as fatal 
 Foes to tbemicives, relhng and flarering of to morrow, while Cuch futurities cf 
 fafety expofe them ts Fools to perilh to day, while Wifdom faith. To day if you 
 will hear his vbice harden not your hearts , and that This is the accf ;^ ;ed time, This 
 
 IS 
 
xpo "ihe 177 theofo^hkk.Quefiions Anfw^ed, 
 
 is the day of Salvation. The time of the coming of ^ohn the Baptift was in the 
 year oifuhilee, yet then faith he, The Axe is laid to the Root of the Tree. 
 
 17. Our gracious God infinitely out' doth, and out- bids all, to make us his, and 
 reflore his Image in us 5 for in Man's Creation he did much more than for any or 
 allthevifible Creatures of the Out- birth or third Principle: in his Redemption 
 for reftormg the Divine Image, he did infinitely more for him than any or all the 
 invi ibk -^-rearurcsof thefiril Principle, the Apofiatc Angels, for whom is given 
 no Sacrifice nor Mediator : Alfo in Man's Conlummation, I'erfeflion, Sealing and 
 Glorification and Preparation thereunto, is much more done for him than for the 
 Holy glorious Angels ftheSonsand Inhabirants (as morning S:ars) of the bright 
 Heaven, the Holy fe:ond Principle; for the Spirits of juR Men made perfefl, the 
 general AfTe nbiy of ihe Church of the fir-^ born are Fellow-Citizens with the An- 
 gelical Worlds., and fo fliare of the infinite Goodnefs of C-od as they, and alio 
 have this more that ihsy have had in the Lord their Head, the Bowels of infinite 
 Pardoning Mercy drawn out for them, which is peculiarly extended them and 
 treafur'd up only j;i tne Emmanuel for them. 
 
 18 This moft dear, boundlds Goodnefs calls for the highefl anddeepeft Con- 
 temv>lar.ion ; 'tis fo profounv^, fo large, fo adorable, io admirable that neither can 
 the Earthen VeiTel bear it, the Syderial Man fiiid anv thing thereunto his Bounty 
 may be likened, the Inimortal Soid be properly fai i to know it . for it is what pai- 
 feth Knowledge, but tlie ^ou; is known by ir as it is more or lefse'-iightcn'd there- 
 with, and Man's intelle*5tual Spirit:', fo far from through'y penetrating it, that 
 itonly fhines and flov/s by Infl'. sen :e and Reflection of it. for it felf is as a drop 
 of the Abyfs enhghten'dby a beam of iheEterna' Sun, it burns and flames in the 
 felf- evidencing fplendor of chat mcomparar.'le inexuaufiiblc Tieafure and excellent 
 Majefty. This poor vile hand 1> es pr.>flrate at the Footftcol of this Grace the 
 Elementary, and Aflral Man, the Eternal Soul and Spirit is herein fwallow'd up 
 once and for ever. 
 
 Row. 12. I. i^- How reafonable, neceflary and natural was what our Apoftle faith, I befeecb 
 you Brethren by the Mercies of God, that ye prefentyour Boiiei a living Sacrifice, holy ^ ac- 
 ceptable unto God. This is the Riches of his goodnefs, forbearance and long fuftering 
 
 Rom. 2. jQ jg^^ j^^j^ J.Q Repentance. There is a Promife that Men ihall fear the Lord and 
 
 his Goodnefs. Man's contempt of Bowels of Infinite Mercy (hews him lefs ratio- 
 nal than the Bruits , than the Infetfls, who allfhew the defire of Self defence 5 
 while he refufeth to be ihielded from the greateft of horror , by the free good- 
 nefs of his God purchafed by his own Blood, with forrows aggravated to unex- 
 preflible myfterioufnefs : yet is Man offered all at the cheap Price of Acceptance, 
 and importunately befought to open his Hand, Mouth and Heart to receive Pardon 
 (from day to day, perhaps for many yearsj ll:ill in vain ; whil'ft he rifeth early, 
 compaffeth Sea and Land with his Life in his hand, fweats, freezeth, bleeds, frets, 
 wounds his Confcicnce, and fells himfelf. What therefore can the accourit of 
 fuch Rejedlers of the Invitation to the Marriage Supper be ? feeing to Ungratitude 
 is added Stubbornnefs, to that Defpitefulnefs , and confequently defperate Mad- 
 nefs ; being one, who having more done for him than for the Holy Angels, and 
 yet thus doth more againft the glorious Grace of God in Chrift by exalted Wickcd- 
 nefs, than the very Devils. 
 
 20. Behold this, and Blufli,ye Heavens, ye Sun and Stars, gather blacknefs, let 
 the Earth be moved; let the Stones of the Streets and Walls be WitnefTes, let the 
 Brutes and Animals ftand amaz'd ; melt, ye Rocks of Adamant, relent and llgh, ye 
 Mountains of Ice , let Marble and Pummice ftones weep, come hither, ditirover 
 your inward Forms, ye favage Bears, cruel Tygers, Vultures and unnatural Vipers. 
 The Heavens, Sun and Stars were never Witnefsof the like Tragick Stupidity, for 
 
 had 
 
the 177 theofophick Queflions Anfwered. jgi 
 
 for had they feen the Angels that fell become Devils, yet had they not known thenfi 
 refufe Mercv freely, continually and importunately tendered ; the nfiOfi: brutifli 
 Animals rejeft not , bur greedily fnatch what they want ; the Adamat tine and 
 Marble Rocks are all ealily diflblvable by their proper Separarcrs and Dilliilvents j 
 the Mountains of Ice are a.s unwilling Captives ; Bears, Tygers and VuUures are 
 not only kind and frieqdly to themfelves, but compafTionate to their Young j the 
 Viper, though be deltroys his Genitrix, yet fcems to do it of necefllty to pre- 
 ferve its own F.xiftcnce ; where therefore can be lound fo obdurate a thing as the 
 Impenitent Heart of Man? fo greata Monfier ? fo ferine a Brute ? fuch a Prodigy 
 of Ingratitude? fo implacable a Creature as the hardened obftinate Sinner? No 
 fuch Ingratitude and Cruelty can the Aftral World demonftrate in the contrary- 
 Wills of the Martial, Mercurial, and other crofs Conftellations, nor in the Ele- 
 mentary Offspring of them, nor all whofe Differences refuk to Harmony in the 
 Earth or Defcrts, Air or Seas ; no, not in Hell, the dark Abyls or Devils, no Sin- 
 ners againft fo great Mercies and means for Recovery, no Sinners againft a Re- 
 deemer, againft the bleeding Love and Bowels of a Saviour there, but Manj the 
 Devils are thofe for whom nothing of Mercy is prepared. Oh therefore that Men 
 were wife, that they knew this, and would hear that their Souls might live, and 
 not link into evcrlafting Indignation, Wrath, Tribulation and Anguifli , whocan 
 dwell with devouring Fire under the Wrath of the Lamb ? 
 
 Q; I $7. WhAt k the Dying of x true Chrijiian ? fVim «j him Vyeth ? 
 
 A. I. The Dying here inquired iscall'd a Sleep, which alludes to Jdam , who 
 (not exerting his Power) became as one fainting, and fell into a deep Sleep, in 
 which time his Female Property was divided from him, and he {lumbered to the 
 Unity of the Paradifical Life, and then was opened in him the divided ftate, partly 
 (and but partly Paradifical ; for it was a begun Ceclenfion into the Dividings of 
 the Aftral Multiplicity : And by Eves and his Eating the Fruit of the third Prmci- 
 ple foon wrought in them difmal Eflfedfs ; for he lived no longer according to the 
 Univerfal Will, but fet up a private Self-will as Law- maker, ceafing to Rule over 
 the Aftral Powers he fell under them, and (b fadly as to be relieved , and colleft, 
 fupport, and food from them given up to their contrary Properties, and became - 
 a Beaft as to his outward Body, the deadnefs of part whereof degraded himfo far 
 as to render him by his Bones, Skin and other infenfible Parts to the bafenefs of 
 Vegetatives, and all this not tranfient as are fome Aftrallmpreflnns; but as a 
 ftrong Prifon out of which is no efcape but by dcmoliO-nng the Walls and Fa- 
 brick. This is the defolate Wildernefs which was fignified by the going of the 
 the Lord Jefusoutof C<?n44n into the Wildernefs to be there Forty days tempted 
 of the Devil after Parting. 
 
 2. Thus may a glimpfe be feen what ^^/iw's Sleep, and after that his Fall intro^ 
 duced. It chang'd his firft Principle by darkning the Divine Eye of his fecond 
 from great Power and aftive Vigor, fuch as is that of the mighty Angels , into 
 Difcord, Rage, Envy, Fury, ?yc. and it chang'd his third Principle from fo great 
 Purity, Tranfparency and Aptitude to have done Eternally the Offices of his great 
 Soul and Divine Spirit into a grofsobfcene;filthy, palpable, feeble,(ickly, beftial, 
 perilliing Carcafs,or Sack of Worms. 
 
 3. Now when the Sun of Righteoufnefs defcends into this dark Dungeon, he 
 more or lels, according to the growth of the Regenerate Child, by his pure meek 
 Spirit appeafcth the Diforders of the Soul and hallowethit, directing, correding 
 and confirming a refolvcd will to obey as limply as a little Child, and toperfevere 
 as a ftrong Man in Chrift, by which the Internal Man is in great part made God's 
 
 B b Child 
 
ip2 ^e 177 Theofophick^Queflions Anfiipered. 
 
 Child and Irra^, reaching toward the Love flame, prefling l^rongly thitherward, 
 and groans to be with the I ord, but fill is the Body as little aftefled as the Bark of 
 a Tree with ti.e Virtue cf the Frutt,or as a Candleftick with the Juftre of the Taper,, 
 or as tb.e Earth with the Aftrai. Vercue roufing the Principles of Sulphur and Mer- 
 cury in the fa!ine 'Spirit in and through it. 
 
 4. What can be done vjith this Body? If it were poflfible to afFeft it foas the 
 / E4/f-7n.i;<z Nut- trtc doth, that the ^^ercurial Vertue anfiiig with Sulphur into a 
 
 Nutraca on a l love for the Stud, the Bark fhould be a Cinnamon, it were fome- 
 whar; but our Carcais is as fenfcleis of theinwsrd Man's Civine Work, as the 
 Bore is cf the Relpondence and Intercourfe the Spirits have through the Arteries 
 and venal Channels,or as theBeafts Hide is of the Aftral Impulfes moving the Ani- 
 mal. Therefore it muft like a Husk (hell cfF, and the Natural Body as a Grain of 
 Wheat be fowcd into the Elemenrs, whence it derived, as the Corn into the Earth 
 and dii: before it can increafc and rife a ipiritual Body. 
 
 f. Thus diech the Elementary part of the true Chriftian. How dieth the Wife- 
 Man ? as the Fool, returning into the Mouth whence it was fpoken. The Aftral 
 Body alfo rather difappcars than dies, but being diffblved from the ancient Obli- 
 gations to the bei'^iai Body, it may remain at the Will of the Noble Soul to be its 
 Chariot, wherewith (as a Medium) it fometimes doth vouchfafe a loving Vifit 
 to his dear Chrifcian Friend, yet in the Body : but moft eafily when fuch a one 
 fleepcth as to the Elementary Man , and Teeth, heareth and toucheth with his 
 Aftral Man; for then may the precious feparate Soul (ifit deiiresir) as familiarly 
 have acce's and converfe with his dear Friend or Brother, as two Men of one Lan- 
 guage may,and this hath been and may be to the great Satisladion and Edification 
 of the furviving Chriftian, though not frequently, becaufe of Mens unworthinefs, 
 or for fear of Impoftures, and efpecially becaufe the Lord only is abundantly and 
 infinitely all-fufficient by his own Omnipotence and Omniprefence. 
 
 6. As Aixrn flept to the Holy Paradificai Virgin ftate, and awaked to the beftial 
 World's Adulterous ftate : fo the true Chriflian's Death is a fleeping to that flcep 
 of his, vi^. The filthy, fickly, cumbring, prophane, Elementary Life , and an 
 awaking to the pure, holy, triumphant, dear, fweet child-like, angelical, Endlefs 
 Life ; it transfers him out of the howling Wildernefs of Temptation into Eternal 
 Canaan : out of a Dungeon into the glorious Liberty of the Sons of God : out 
 of the Turbo, of perplexing Multiplicity and reftlefs wreftling of contrary Pro- 
 perties, into the equal Temperature and Calm harmonious complete Unity, the 
 private Self being extinft he cntreth the llnivcrlal facred Freedom of the Lord's 
 Redeemed ones. 
 
 Q^ 162. What k the Hying of the mc\ed^ in that it is called an Eternal Vjing ? 
 
 A. I. It hath been often inculcated in thcfe Writings , that all Men are in all 
 the three Principles of one Blood, but their difference is notorious; for though 
 they are almoft the fame in their firft and third Principles, and much what alike 
 ([though not without great diftance of degrees) in their fecond Principle, yet here 
 is the immenfe difference, that in feme their fecord Principle, like the Hcufe of 
 y4«/ impairs and gradually (asitwereinfenfibly) extinguiiheth to a difmal black- 
 nefs to be felt at length, and in others the Regenci a^ion calmly (yet with irre- 
 fiftible fweet force; more and more opens that Principle, which as theHoufeof 
 David improves and flour'fheth- 
 
 2. From thefe dear Children, if their Progrefs hath been Crown'd with Perfeve- 
 rance their third Principle, is like Tralh aud dufty Rubbith fcatter'd about a firm 
 built Strufturc fully finiihed, which Death like an impetuous Storm with rapid 
 
 Motion 
 
7he lyj theofophick^Oueflions Anfwered. i^^ 
 
 Motion difperfeth : or as a mounting Torrent of Water violently bears away, 
 leaving the Fabrickunconcern'd ; But the third Principle is to the other his Fortrels, 
 Conlicience, Retreat; Refuge, Reft, Joy, Hope, Trcafure and his all j therefore 
 Death at once furpiizmg him^and fnatcHing that away, he and it perilli together, 
 his only home falicth for want of Foundation, the Ciftern he hath hewn is broken, 
 having no Water in it, nor can hold it if any were entrufted thereinto, which 
 flievvs t!";e fauk to be in the very bottom, elfe it might hold fome Water , but the 
 truth is, it hath no bottom at all- The World to the one, is cither as it is to fome 
 a Pageantry, a Comedy, a Feather in his Cap, or as to others, or to him at other 
 times 3 his Burthen, Snare, place of Tentation, Care, Sorrow , cccafion of Sin, 
 Shame and Punillimenr, his place of Exile, and atbeft, moreorlefs, his Dalilab, 
 and many a Groan it cof?s him vvhcfe Home and Treafure is elfewhere. 
 
 3. But to the finking Man it is his Harlot, his Leaden Weight or Milftone, his 
 Idol, his only Heaven, and though he fees it difappearing and vanifhing, it being 
 his folc Attraftive, he hugs it, courts it, lives for it, dies for it, and dies Eternally 
 for it. That which is the QuintclTence of Tragedies is his only Comedy , nor can 
 itbeotherwifej for neither hath he any thing elfe, fees, loves, knows nor longs 
 for any thing beyond it, but ever looks on all Futurities through the Glafs made 
 of Materials here. He would have endlefs Stores obtained to fatiate his infatiable 
 Covetoufnefs , a boundlefs Dominion to gratifie his proud Lufts, vaft Power to 
 execute his Revenge and Malice, that all Creatures might be Inftrumcpts, and if 
 he could, the Creator too might contribute to his Will of raging Fury. 
 
 4- From which Root it is that the moft abjeft People, becaufe they cannot rend 
 in pieces all they impotently hate, will not fail to imprecate and caufelefly Curfe, 
 which extends moiUy to Image in their own Souls , only the Model of Hell, 
 though fomctimcs it toucheth the Tindure by the Afagia exalted (yet in the dark 
 Impreflionof it) and fo reachethboth in the inward World, and in the i^iadow of 
 it the outward Principle, untofuch Pcrfons and Things as are fubjeft, and ftandas 
 a Harmony with the Impreflion thcmfelves arc of. that is, within the reach of their 
 Chain : Hence dark Witchcraft fpringeth. 
 
 y. Now when thofe fallfhort of the fubjeft , they level at, every fuch falleth 
 out with himfelf J for his Eternity is a continual greedy dcfireof what can never 
 be had, accompanied with like conftant defpair of obtaining it , producing confe- 
 quently a perpetual Rotation of Rage and Fury, all which like the parts of a Wheel 
 ftiut him up at the Nave or Centre thereof immovcably, unalterably. A glimpfe 
 whereof is, when Men in this World are arraigned by the Out-cries of guilty Con- 
 fcienccs let loofe upon them. 
 
 6. Thus is it with the dying of the Wicked, who fall into the Central implaca- 
 ble Forms of the firft Principlc,and the God of Life (dwelling in the infinite Light 
 and Glory of the all- comprehending fecond Principle) being for ever withdrawn 
 to the diftance of a whole Principle from them, becaufe the Darknefs compre- 
 hcndethhim not i that Life of theirs muftneedsbean Eternal Dying, and they 
 be kill'd in their own Houfe , as for a figure Ijhbojheth the Son of Saut was. And 2 Sitm. 4. 7^ 
 as the fleep of the Holy Children is the Death of their Difeale, fo the Dying of the 
 other is the Life of their Difeafe, and the total Privation, extinguifhing or exter- 
 mination of the flender Remainders of their Health. This Life is a Sicknefs to 
 both, only the one feels it to be fo, the other is infenfible of it, and the parting 
 hence is to the one a forgetting of the ficknefs and forrow here, and to the other 
 an awakening to the lick frame , whereof here he had no Scnce or right Appre- 
 hcnfioa 
 
 Of i€<f. Wbitbergoetb the Soul vfhen it pttrteth from the Body, be it Bleffei or not ? 
 
 B b 2 A. So 
 
ip4 Ihe I'jj Theofoph'fckQji^ftions Anfvceved, 
 
 A. So evident is this in the AnlVers of the n. 13, 24. and "2.6 of ^. Be'mens 
 Book of the Forty Queflions , and in ether parts ot his Divine Self- Evidencing 
 Writings. Alfo in the Anfwer of the 166 Quei^ion particularly in the i)th Verfe, 
 and elfewhere in thefe Anfvvers, that it is here wholly forborn. 
 
 Q:. 170. fVhit are the Doings and Life of Sotils till the Uft judgment Dxy ? 
 
 A. I. The Anfwer of the zithof^icob BehmerCs Forty Queftions of the 5"oijlis 
 totally a Solution of this Qucflion i fomcthing alfo concerning it is m the Anfwer 
 of the x66 of the prefent Queflions, which if accurately infpe(fled, might lead the 
 Enquirer to the Summit of his Defircs. But this Queftion retraining to the time 
 prefent, as to the Doings of feparate Souls in that fiatc, without the outward Bo- 
 dy fimply conf.dered, without either Retrofpcd to their pa^Ted ftate, or Profped: 
 to their Futurities (although the Hebrew admit no Prefent Tenfej yet thus ab- 
 ffradltdly diveRed of paft and to come as far as is pcflible, fomething may be told 
 only by way of Reprelentation in fomelow Similitudes, pertinent hereunto , for 
 hardly othcrwife can the dull Realon penetrate fuch a Secret, or the enlightned 
 Mind 'either. 
 
 I, 2. I. T.he Reapers cut down Wheat not fully ripe, and Tares green, the keep- 
 ing of both fome time may prepare them, one for good ufe, the other to be fca't- 
 ter'd by\he Fan ; but the folar Spirit in the unripe Wheat , and Martial Spirit in 
 the Tares fleep not, but proceed to conquer the adverfe Properties, and mature 
 
 a. the Mafs or Territory whereof they are Regents, 2. There are two Trees Fell'd, 
 the one for Timber for curious Ufes, the other a knotty unfcund one for Fuel : 
 the lying of them both a while, makes as well the one as the other, more fit for 
 
 ,. their feveral contrary ufes. 3. If this Life be a Seed-time and Heaven the Harveft, 
 
 A there interpafleth fome time which is a patient waiting time. 4- If this Life be 
 the TranfgrefTing time, the Night of Violence and commitcing Fads, and the Lake 
 of Fire be the Execution, there ufeth to pafs fome Occurrences requiring Delibe- 
 ration between the Faft and Judgment, as between the Fatfl and Execution or Re- 
 
 5'. compencefor theFaft. 5. If this Hit be a time of Sacrifice, and the glorious 
 Kingdom the returns of God to thofe Petitions, which is the time of the refliru- 
 tion of all things : the Sacrificers muS allow fome time of waiting at^ or under 
 the Altar for the returns of thofe Sacrifices. 
 
 3 . But from all thefe it follows not, but the flate of the Perfcfl may be exceed- 
 ingly Good and greatly Bleflcd, though when they fhall put on their new Gar- 
 ments it (hall be befl of all j for that is the time of the reftitution of all thing?, 
 nor doth it follow but in that very ftate there will be degrees of Kappinefs, accor- 
 ding to the degrees of their paffing into the fifth Form ("where is the opening of 
 the Divine Power- world^ as there are of Stars in Glory : Neither alfo doth it fol- 
 low, that the ftate of the accurfed is capable of mitigation ; for their eftate is not 
 fo bad, but that it is capable of being more v. retched, yet not of heing more tole- 
 rable, and yet 'tis fo Dark as admits not the leafl glance of Lisht, as even in this 
 Life they grow actually more and more VCe. : So in that flate, though it be the 
 word, they ever knew, ye: flill pofteth it on without ftop, recoil or refpite, ever 
 hurrying them on towards the Tempe.'^ of Eternal fiercenefs. 
 
 4. Here is the Antipodes to the black Fidion of Atheifts and Sadduces, who 
 would make themlelves believe that the whole inward Man is Mortal and anuihi- 
 lable, fuch who not only judge thcmfelves unworthy of Eternal Life, but unca- 
 pable of Eternal Exigence, while they grant it to this Mafs of Cri;mbling Earth, 
 and Mortal Water J and are foextrcamly degenerated from the Diviine Image 
 Man was ennobled with, that, as their outward Life extends not to that length, 
 
 'SL^iyiVf 
 
the ^77 theofophick^ Que ji ions Anjwered, 19% 
 
 aftivity and occult Excellencies of many Brutes, as Beavls, little Anfnnals and fome 
 Birds, io the infatuated Atheifts would that their Souls and Spirirs might alfo run 
 the fame Fate, and be as tranfient as the vileft of Infers. Here is alio Diame- 
 trical oppofition to others , who fay, the whole inward Man is fellow Krifoner 
 with the befiialFlefli till the general Refurreftionj but the Anfwersof the two 
 immediately preceding Queftions fliew what of the Blefled fleepcth, and v/hat of 
 the Wicked is Arrefted by the King of Terrors. And for farther Anfwer hereuntOi 
 fee the Anfwer to the 22th of the 40 Queftions of 5F' Bekmen, of the Soul. 
 
 J. The Doings of Souls till the laft Judgement may {land here in the very words 
 oftheBook ofExtrads, (v;^.) " They all (meaning the Holy Souls) abound with 
 " great inward Joy, and wait to put on their bright, fair, new Body out of the 
 " old, their Joy and Hope is different as Labourers Expectations are ; who at the 
 *' End of the Week receive every one according to their degrees of Labour and Dili- 
 "gence. Thofe who have put on Chrift's Body here, areas one, u ho having- 
 *• overcome his Enemies in Fight, rcprcfentsthe Vidcry before his Kirg, who re- 
 " ceives him with great Joy and Honour. The Expcdation of the wicked Soul, is- 
 " as an imprifon'd, condemn'd Malefador, ftiU liftening when any thing ftirs, and 
 *' the Executioner comes ; all their paffed Wickednefs ftands before them in fuch 
 " different Aggravations as they had here- 
 
 Q. 1 7 1 . PThit U the laft judgment, how is it Efe^ed ? 
 
 A. I. That there (hall be fuch a great general final Day of Judgment grates on 
 the Ears of Atheifts, but againft them the very Devils will rife in Judgment : but 
 others there are who would be accounted more religious than many, who Ihut up 
 themfelves from the acknowledgment of that Judgment Day, and though they 
 are not pradically Atheifts who putthe Evil Day from them, yet do thefe razeic 
 out of their Intelleft, reft raining the Judgment Day of God to his declaring for, 
 or againft us and our actions here onlv, during this our Pilgrimage 5 all, in their 
 Judgment, is the Judgment before D:achqr Refurredion. To whom may be 
 faid, that as they whofaid the Refurrefiion ispaft already, did thereby overthrow 
 the Faith of fome, fothey that fay the Great Day of Judgment is paft already^ 
 undermine the Faith of many, overthrow the Faith of fome, and direlt their force 
 againft Truth it felf, whereon is founded all true Faith which is H^ell founded. 
 
 2. It is true thatChrift in the Light of our Life is from from Age to Age, and- 
 for ever, till Ages ceafe, a Judge in the fain Humanity, fpeaking by his living Word 
 in the Confciences, and written Teftimony in the Intelkd and Memory, being the 
 words of his Prophets and Holy ones, and evidence of our rightly informed Bre- 
 thren and Fellow-Members in our Ears j by his being a fwift Witnefs, by fevere 
 Vifitations before our Eyes, alio by Eminent gracious Providences 5 and in the 
 Creation, the Earth, Elemients and Creatures, to our other Senfcs, wherein may 
 be read frown^ and fmiles varioufly difpenfed, which are perpetuated in their Sea- 
 fons as long a*; *-'in is perpetrated unto all reclaimable TraofgrciToi s i this God doth 
 
 by his Stars who have a Voice which every Nation hears, for with them the Piai- pUl, ip. 
 mift faith, he ^ mcheth by them, and by them both judgeth and fight eth. 
 
 3. Again, t'e 'ord teacheth us to judge our felves , which is every ones part, 
 but not to judge •;! hers, for Man's Judgment m.uft be reftrained to things, not ex- 
 tended to Perfo--; from which we are warn'd and caution'd : yet are Men very pro- 
 penfe, aptand flr^rp to the latter, but very averfe, partial and flack to the former. 
 Mc. judge Men, •■.hichis to be noted both after the dark and light VVorlds Im- 
 prefllons ; after the dark thus , the four Anguifhes compofing the firft Principle 
 judge, each other j thence is it that fi'om the Aftringency the Covecous Judgeth and. 
 
 is 
 
1 p6 'Jthe 1 77 theofopUck. Qtieftions Anfwered, 
 
 is ]*udg«d by the Prodigal} again, the Covetous as he is a Self- lover, and ^o istimo^ 
 rous, judgeth and is reproached by the rafh fiery furious one 5 again, the Covetous 
 as he is drawn (fliamehfl/) to bafe fawning ways for profit lake, jui'geth and is 
 judged by the haughty Proud one: Again, the infatiable Thnii of heaping up, 
 taking from the covetous mind his reft, renders him the trouble of his own Life 
 Houfe and Cohabiters, yet prompts him to judge the contrary inchnation for 
 iloth and dronifhnefs, while that other judgeth him fo wretchedly flavilli, that he 
 riiflrufteth (almoft) his own hands to hoard up his Idols : And fo of the reft of the 
 Properties refembling the Builders ofBabd. 
 
 4. But God hath given all Judgment to his Son ; foms glimmerings of His In- 
 finite Glory are found in them whofe four Forms generate the fifth ; for in the 
 meek Refignation arifing to the Divine Love- fire and Pure Breathings direfled by 
 Heavenly Light, Judgment proceedeth toward Viilory. And it is reprefented by 
 the fifth Letter in the Hebrew Alphabet, which is only as an afpiration or breath- 
 ing from within outwardly} conforming exaftly in that refped to the Language 
 of Nature, ftanding united to That of the New Nature j for the fifth Form pro- 
 ducing the fecond Birth, and being produced by it, leads the Creature to the giving 
 _ up its all in aflame of Love in Jefus Chrift to the Father, which flame he feels 
 blown up by the Holy Ghoft. 
 
 r. Thus we have feen what God's judging in This mixt World is,alfo what Man's 
 judging here is, according to the Dark World's accufing dividing Properties, and 
 alio what Man's judging is according to the little part of the L[ght World we fhare 
 of here; by which it is evident that all this is to That day of days, as a blinking 
 Candle is to the Sun it felf. Such was the report Paul gave of That day, as made 
 Felix tremble, tho' an Infidel ; for, as it hath been elfewhere noted, tho' fome have 
 laught at the Doiftrine of the Refurrcftion, none have been fo fool- hardy and mad 
 as to flight the report of the General Judgment. Ekoc/? the feventh from Mum, 
 figuring the end of the fix working days or Properties, and by his Tranflation and 
 Son Methuf/tUh, the entring on Eternity, prophefisd of This day } all the Prophets, 
 Apoftles and Holy ones confirm it} Chrift the Judge himfelf preacht it, with the 
 order, manner, and particularities of it : The Devils knew it,and therefore argued. 
 Art thou come to torment us be for: our time ? 
 
 6. He that would fay what That great Judgment is, can never do it but by par- 
 fels, and then alfo cannot ftretch beyond the fphcreof his own adivity } and what 
 if it be faid, an Angel can do but fojwere he to fpeak it ; for all Eternal Creatures 
 live either in the holy or prophane Worlds, or in both. They that live in tlie Light- 
 World, as far as they fee the Centre of the Dark- World in themfelves, may fpeak, 
 and no farther ; v/^ not what That Darknefs is in others, or what the perplexed 
 Hellifh Charms, Cheats and Intricacies are ; for the Holy ones live far above 
 them, and the Battle managed by Michael and his Angels againft the Dragon and 
 his, is not with the Dragons Weapons, but with the cjuite contrary. As bright 
 Torches fight with black Vapours, or the flarry Region with oppoling Exhala- 
 tions. 
 
 7. We muft come then to confider them who live in both Dark and Light, 
 making a third Principle by their mixed produftion, and in them may be found 
 the figure of an Umpire or Interpreer- As he who reads two Languages can tell 
 him who knows neither, what is written in both, if he hath the Tongue alfo That 
 third perfon is of. Thus was it the firft A J am could give names to all Creatures j 
 for he had the Properties of them all in himfelf either according to the Forms 
 of his firft Principle, or according to the Aftral Powers of his third } wlierein he 
 was infallible, havine 'he fplendor of the fecond for his Guide } but his departure 
 from his Pure State aegraded him of the Judicatory, as a man is deprived in the 
 
 night 
 
2*i&5 177 Theofophick^Queftiom Anfvpered. 197 
 
 night of the view of what the Sun priviledged him with, or as one immured in a 
 dark Cavern lees not what a lofcv Moun-ain gave him prorpe(fl of, or as Nebu- 
 chadneii^r ceafed as toRcya'.ty when he had only aBeaftsheart. 
 
 8. And in this State alMi<«wj-pofierity find thcmlelves (as of themfelvcs j ig- 
 norant of the Creator, and therefore alfo Grangers to themfcivcs, and rightly 
 knowing nothing. Therefore the Son of the Virgin, that he might be the light of 
 the World, brought again the Virgin Image into the Humanity, opcneth the pure 
 Eye, and gives fuch a proportion of dilcriminatmg Wifdom as our hurger adapts 
 and capaacares us for in the Regeneration; hence it's written, the Spiritual Man 
 judgcth all things, but he himlclf is judged of no man. But to which of the 
 Angels hath God faid at any time, Be thou a Judge ^ Thofe glorious and mighty 
 Agents are Princes in one only Principle 3 vi^. the Holy Divine One, not in the 
 firrt, nor third, tho'fome of them are enthroned according to the Holy Impref- 
 fion of Potence in the firft; and others have the Dominion according to the Infi- 
 nite Variety of the third Principle, but all breath only the Air of the fecond, yet 
 are neither the one Hierarchy, or the other Judges of Men or Devils : While yet 
 the Lord laith of his Twelve, they fiiould fit on twelve Thrones judging the twelve 
 Tribes; and our Apoftle faith,. Know you not that we iliall judge Angels; (iv\) 
 Evil Angels ? 
 
 5>. Now to fay how this Judgment iseffefted : It's anfwered, i. The Principles ( i. ) 
 and Properties are all wide open unto the fecond Aixm ; for out of them He 
 created every World, as without Him was not any thing made that was made.and 
 this as He is the Son of God,before whom all Worlds and Individuals drawing Air, 
 and living of, in or from either Principle or Property iliall f^and at That day, and 
 ever did as open as a City on a Hill, 2. The Principle and Properties are all re- ( 2. ) 
 ally in Him as He is the Son of Man. and His throughly penetrating them is a 
 confequence of His perfed knowing Himfelf,His own Heavenly Humanity. 3. The ( 3. ) 
 Principles and Properties will be at That day known to each other, as well as each 
 to its felf. Now is the Dark World much hidden from the Light World, and the 
 Light wholly incomprehenfiblc to the Dark. Now alfo the Hellifh and Heavenly 
 Principles are under a difguife, fo that men catch at the Bait of the Dark World, 
 and efchew and flie the crofs leading to the Holy World : The Treafures of Egypt 
 weigh down the Reproach of Chrift. But then fhall the Principles and the 
 Good and Evil of the Properties be fo open to the Holy Children, that they may 
 penetrate and contemplate the Wrath Kingdom, without being impreflcd, incited 
 or impofed upon by it, and thev (hall view, contemn, fcorn and judge the fixt 
 Enmitv of thofe burning in the Wrath of the Dark Central Fire. Then alfo the 
 Love flame of the Holy Virgin Souls united to their raifed glorified Bodies, fliall 
 be fo evident to the Vaflals of the inimicitious World, as may fully convince 
 them to their eterra! anguifli and fliame what kind of Birth- right. Glory, Feli- 
 city and BlelTecnefs (which muft endure to perpetuity) they profanely, defpirate- 
 ly and madlv fold and exchanged for a Mefs of Pottage, and Death in the Pot, for 
 faded, painted, imaginary Toys. Triiles and Cheats. 
 
 lo. But what need more to convince of the Truth that there muft be fuch a day, 
 or to fliew the order how it is effefted, feeing the Holy Scriptures abound with 
 Accounts of This Judgment which is fpoken of, where it is cali'd a fearful locking 
 for of Judgment. Again, the Jur^gment was fet, <(^c. - may have boldnefs in the 
 day of Judgment, Hef>. 10 27. Dan. 7. \o.(s;'c. i fob. 4. 17. Mat. 1 1. 21. i Pet. 2. 9. 
 Rom 14. 10. zPet. z. 3. Alio fee the Anfwer of ^. B. to the 30th of the 40 
 Quefiions concerning the Soul, and the »7th Chapter of the three Principles. 
 
 Qi,I72. 
 
^jpg Hhe 177 Thilofophkk, Queflions Anjvpered, 
 
 Q. 171. Howisthe ReftirreHionofthsdeadefecfei} Whit rifeth again ? 
 
 A. I. It may juflly be complained that reading isopprefl with excefs of enlarg- 
 ed Writings being therein as unfuccefsfuliy tranfgrcfTtve as the hopes of the Hypo- 
 crite to be heard for his much fpeaking It therefore feems more fuitable to the 
 ihortnefs of Mans Life, flraitnefsofhisleirure, difcompofure of his Spirits, fecble- 
 nefs of his penetrating faculty and weaknefs of his retention, to avoid all vain 
 repetitions, and commend the reperufal of things once read as the moft ready, 
 rarlier than to new fhape ( many ways ) that which is but one thing and once 
 done already. In order therefore to the clearing of this Anfwer let it be confider- 
 ed, what ^i.mwas before his Fall, which is difcourfed in the 45- Anfwer. Next 
 what dire EifevTis that Fall of his had, treated of in the 69 Aefwer. Again what 
 Mans Death and Refurrcdion is, as in the ^th verfe of the \^\ Anfwer. And 
 what Mans fa!n State, Death, Chrifls Rcfurreftion and raifing of Man, and what 
 ofhinirifeth, are, which is the fubftance of the whole i<5 verfes of the 134 An- 
 fiver. So that the Anfwer is made, before this Queftion comes in its Order here 
 to be confidered. 
 
 2. Yet becaufe I dare not difmifs this important Doftrine being fo much oppo- 
 fed even at this very day, not only by many HellilTi Atheifts transforming them- 
 felves into Brutifh Animals, but not underftood by fome pretending to be nfen 
 u ith Chrifl, and guided by his Light within them. Let it be obferved, by fuch 
 who wilfully oppofe, ornot regarded, at their Peril : And for fatisfadion of fuch 
 who are willing to know the truth, vi^. That Chrift had a true Natural Humane 
 Body of Flefli and Blood from A/d:)7. Heb. 2. z\. Forafinuch then as the Children 
 are. pxrtu{ers of Fltjlj and Blooi^ he alfo bia'.felf liliewife tooJi part of the fame, that 
 through Death he might deftroy hm that had the porver of Deaths which h the De- 
 vil. 
 
 H. I. A. I. ^ ?• ^ut ii it a^kt how is thli Body and Humane Soul the fame of ours? It'sanfwcr'd, 
 I. By way of Conceflion, that it was fo far other than ours as it had the Holy 
 Gholtinflead of Mans Mafculine Seed. 2. Yet took he (as the above Text witd 
 many others plainly tell us) part of our Fiefti and Blood, and fo was our Brother, 
 that is fuch as the Children had part of, were of, or are partakers of, and this is 
 alfo ours ofwhat Nation foevcr we are, for it is written,. .(4^j 17. 16. God hath 
 made of one Blood all Nations of Men to dveell on the Face of the Earth. 
 
 H- zl A. Q: 4' li iiasf^dvehat cfthUvooi raifed again} It's Anfwer'd all of itj for the 
 
 Women, and after that the Difciple whom Jefus loved, and Peter faw, there was 
 nothing left in the Sepulchre after the Refurredtion but the Linnen Cioaths where- 
 in he had been wrapped. 
 
 Q^ 3. A. Q. 5. May it be fully fo with other Bodies} Anfwer, Matth. if. p, n* -^"^ ^^^^ 
 Graves were opened^ and many Boiies of Saints vfhichjlept arofe and came out of their 
 Graves afttrhiiRefurreSiiony andwent into the Holy City, and appeared unto many. And 
 itmuft be remcmbred that it (hall be fo with ours atthelaft day, it was the Faith 
 of Martha who faith unto him, ^ohn 11. 24. Ifinow that my Brother JhaU rife again 
 in the Kefurrettion at the laft day. 
 
 ^ 4". A. Q- ^. May itnot be ctherwifewith ui •:, our Bodies mu(l putrife, and the Incorruptible 
 
 only rife? Anfwer, our Apoftle faith, iCor. if. ss- Our Mortal pall put on Immor- 
 tality, and our Corruptible JhaU put on Incorruption, and all this as a confcqiunce of Chrifis 
 D>;ath and Burial according to the Scriptures^ alfo of his rijing again ; and after hk ri- 
 fng again woffeen of Cephas, then of the Twelve, after that of above five hundred Bre- 
 thren at once, 1 Cor. i $• 3, 4, y, 6, 
 
 il' J. A. Q: 7- ShaU it be a RefurnHion of aU ? Anfwer, The Lord faith, Marvel not at 
 
 thk. 
 
'The I'j'j theofophick^Quefrions Anfwered. i^p 
 
 thify for the hour is coming in the which all that are in the Graves fhaU. hear hk voice^ 
 and (halt come forth., they that have done good to the KefurreSiion of Life, and they that 
 have done evil, unto the KefurreSiion of Damnation. Let it therefore no longer be 
 charged juftly on us as formerly on the Jewifli Rabbies, Ihxt icce err^ not l^norving the 
 Scriptures nor the power of God. iThef. 4. 14, if. If we believe that ^efus died and 
 rofe again, evenfo them alfo which Jleepy &c. 
 
 <^ 8. Horv isiteffeSlsd} Anfwer, As Lazarus was raifed. That voice which Rev. 20. jr. 
 gave Being to all call'd him up, and that voice fhall call all up, every one in his 
 OwnOrder. May it never be faid of us as of the Jews, Becaufe they h^new not himy 
 nor yn the voices of the Frophets which are read every Sabbath-day, they have fulfilled 
 tkitn in condemning him. So rray it not be faid now, Becaufe they confutt not frequent- 
 ly, nor heedfuUy regard, nor will underftandthe holy Words and Writings of the Lord, hk 
 Aperies, &c. which they may daily read, theyyet fit down with a confufed Motion of this 
 great VoHrine, and bury their drow/ie InteUeSl,fome with darli He athenijl) Maxims be- 
 getting Atheifm in judgment and FraSiice, a degree worfe than Devils. 
 
 9. Other fome there are having a glimpfe of a true Light wherewith they think 
 tkemfelves rich, and to have need of nothing, and there fliut it and themfelves 
 up, without proving it by fearching like the Bereans, and without improving it 
 by trimming their Lamps : But not imploying themfelves in the Lords methods, do 
 obfcure or bury their Talent, and fo by degrees let their foolilh Heart be darken- 
 ed, not only in this but in many other oft'iie plain and precious Truths of the 
 Kingdom of God ; which great evil and djfcdion is ( as ever heretofore in all 
 other forms) accompanied with lliarp Cenfures of others, and peremptory un- 
 warranted Iiijundtions of their own Reafon. Whereas the more we approach the 
 Divine Life, the more comprehenfive is that Soul, the more ready to bear and 
 forbear, to do and fuffer, to become all or any thing to all, that it may beget of 
 that meek Spirit in others, to be fwifc to hear, to have an open naked Breaft 
 whereon it begs the Lord Jefus to write his whole Pleafure, is lb vile in his own 
 abfurd Judgment that is eafily induced to think highly of others. 
 
 Q. 173. HcwdoththhJVorldpafsawijorvaniP)} Andwhat doth remain thereof af- 
 tsrward ? 
 
 A. 1.T0 fome this Queftion may fcem only curious, and to others fo occult as 
 if incognifcible, to a third fort, fuch, asifpoffibletoberefolv'd, were needlefs j 
 becaufe it fruitlefly anticipates ( fay they ) the thing which in its feafon (hall de- 
 monftrate it felf. But on fcrious mature infpedion it is found poflible, important, 
 and greatly neccfTary to be known and believed. 
 
 2. It is faid that when Co«jf with a Brigade of Spanidi Horfe and Infantry In- 
 vaded the^^f^ Indies, and had charged themoftheRepublick of TUxcallan, upoA 
 the Fall of any Spaniard either Man or Horfe, care was taken fo -to bury them that 
 the Americans mi^ht not know it, which made them defpair of withftandmg fuch, 
 whom they thence concluded to be Immortal. Thus not to di'cover the end of 
 this prefent World (which the dark World and the Prince of it would Conceal) 
 were to infinuate as ifit were indiflblublc and confequently uncreated, and foBru- 
 tifbly to introduce .Atheifm 5 and Athcjlrh is that-fatal Evii, which may be jullly 
 accounted theworR of Errors of the worft of Wen- ' ^- <; 1 •> . ■' iv ' 
 
 ?. 'But this World had a bs^inningi and fhall ha^^ ati-'^'etidv'dS- it is'wriften,' 
 Pfal. loi. 2j, i6. Ofoldtbou haji lai.lthe foundation of the Earth ; and the Hjavsnsare 
 the werlis of thy barid. They puU perijh^ &0. Thty all jhaU wax old as dctb a Gar- 
 ment, dzc. Heb. I. ro, II, 12. And tho' no Hiftory fcarcely records any who 
 mockd at the coming of the Lord, yet isic Propheiied, i Fst. 3. 3^ 4. T-ut in the 
 
 C c • L!li 
 
2Q0 tJoe I'i'j theofophick^QuefimsAnfweYed. 
 
 Ufl days Scoffers fl}aU come ( even at that which will then be at the DoOr) fayirtg^ 
 IVhere is the promife oj hit coming ? &c. For fuch Mens Lufts !5iats them to abufe 
 Gods iong-iuftering, ver. 9, Whois wot M?i//;«g that any fhuld perijh, but that all 
 Jhould come to Repcniurcey E^eh^.i^- 3i;32. 2 Per. 3 lo. ^nditis told ushowthis 
 World fhali pals away, vi^. 1. UnexiJededly as a Thief. 2. Suddenly, in the 
 Night. 3. Violently, with a great iioife- 4 Univerfally, the Heavens, Earth 
 and Elements, y. Irreparably, The Elements JhxU me.'t mth fervent heat y the Earth 
 he burnt up, and that the He ivens being or. FirejhaU be dijfolved^ ver. ii. And this 
 tremendousTruth is not only really and litterally, but dcmonftrabl> ib* 
 
 4. Tothe^condpartoftheOueflicn, vi^- what remaineth thereof afterward, 
 fee the Anfwer of the 3orhQutftion of the 40 Queftions of the Soul, and the 27 
 Chap, of the three P'Uxiples, ver.^ and ver. lo. 
 
 But to fpeak yet farther on this latter part, what remains of it [ the World 1 
 afterward, vi'^. atierdiflbiutior. oftheprefent frame or falhion? I muft feem, 
 andbutfeemtodjgreis j which the' to (ome it be obfcure, will be plain to the 
 Mind initiated into and irradiated with the Theofophick Wiidom. The Out-birth 
 is the Figure of the two Eternal Worlds or Principles, having all the Projerties ac- 
 cording to the two differetir contrary Imprellio"s:And this Out- birth in the Womb- 
 of the Eternal M; ftcry, was by the. earne.^ Mr*gick longing a=j 'v *i\\ originated, 
 whichwillisasthe V^'iceor M'^'urr' 'iffhe great My i^ery, and the propcries are 
 asthelnftruments or Fingers of t e creating word 3 the fir/^. vi^. the Voice is 
 the Father, Soveraign or Lord of the Separator or Father i,-: Nature ; ard the lat- 
 ter, w^ the Properties, are his Limbs or Members, workiigbythe Aftrai Pow- 
 ers for Gci.eration of all the Creatures of the Oiit birch. 
 
 5. This Father of the external Nature or Outward World ( invigorated by the 
 might of the Properties) hath ability unweanedly to work univerfally in and 
 through the whole Out- birth, and being the Image of the fir ft bora of every 
 Creature C who ftandeth incomrrehenfibly in the Eternal Rooting Powers) this 
 Ms Imageand Servant is innobled Aithfiich energy as both to form and acnimate the 
 produftionsof the whole Out- birth, yet who will be fofooliCb as to take him ei- 
 ther to be the Firft-born Son of God, or the Father which is in Heaven whom 
 the Sonteache.h ustodireft our Prayer to as t'-!eO;)ie6l of all Adoration, or the 
 Holy Infinite third Perfonor ?ubfiftc,ice, tho' his Office is in the third Prindple» 
 Jwit is a Creature potently furnifhed and forcified to llamp, engrave, delineate and 
 Ihadow Living Images of the two Inward Worlds ; And hath the Seals and Ma- 
 gical imprefles, but not the Eternal, Holy, Incomprehenfible Af^^u j for that 
 the Divine Virgin of Wifdom is a PoflefTor of, generating the real Worlds them- 
 felves for ever, whereof this is only the figure, 
 
 6. And this Father of Nature cali'd by fomethe Soul of the outward Univerfe 
 hath aTinfture under his difpenfation, fuch as of which the Out- birth is capable to 
 be enriched with : And this alfo of both ImprelTions, vi^. of the light and dark 
 Worlds Figures, but it hath not the holy, meek, divine Tinfturcj for that the 
 Divine SoPhia the Virgin of Wifdom is glorified with. But the Tindure and Ma- 
 ga which the Father of Natureisdiflributerof, is yet fo noble as to be holy in 
 the holy VcfTels, but not lo fixed and complcat as to hallow unholy VefTels , but lb 
 flexible as is vitiated into a falfe Mtgix and counterfeit Tinfturc, and fo applicable 
 tothelmpoftures of Evil Angels, and their Humane VafTals that they ( to their 
 JEternal Damnation) may and do prophaaely abufe and proflitute this Tmfture 
 and Magia. 
 
 7' Thus what the Virgin of Gods Wifdom is in the Heavenly Birth to the An-' 
 SPUcal World) aod other Paradificallnhabitaats, fuch i$ this Father of Nature in 
 
 the. 
 
The i^J theofophkk^Queflions Anfweved, lOi 
 
 the Out-birth, and not only the two Eternal Worlds have their Figures and mani- 
 feft Portraitures in this, but tlie very holy creating Word and Virgin of Wifdom 
 ( of which no vifible figure can be ) harh above all this grand Separator or Father 
 of the External Nature for it's plain audible rlerauld, immediate fubftitute andex- 
 preii Reprefenrer : Yec fo fecret as onl / to be found by the Inhghten'd Mmd, and 
 tho'fcen inalithi'igSjyetdifcer eJ, underftood and perceived by very few, and 
 for the take of thole very few arc the e 'hings thus opened. 
 
 8- From all which i: mayeafily be deduced what of this World fliall remain, 
 w/^. Nature, m its Virtual, Form and Drefs, the real Entities with their Tiniture, 
 their f jb "Jantial, rho' not palpable Bodies j that is to fay, the true fubf'ance of eve- 
 ry Individual Fi?.ure. the Idea of every tning which the Father of Nature hath 
 produced to (had jw and reveal the hid "en Holy and Power Worlds j therefore 
 of neceffary conf^quence the Father or Separator muft needs remain, to Marfhal 
 hisHofts in their Ecer lal fucceflive Scenes s for themoft High and Holy God will 
 not lofe the ena ot his Work : But his goodnefs muft be for ever extenfive, diffu- 
 five communicative for his Glory Amen. Nor is it poflible he (h mid lofe the 
 leaft parr of the Order by himfixei of declaring himfelf, but that by the things 
 he hach made may be fliewn his Eternal Power and Godhead, becaufe for that 
 purpofe they were produced. 
 
 9 I compa'-e tr e vVorid tM a Seed, which tho* it die, having lo;^: its Husk, Chaff, 
 and very Suiphurean and Saline Bod/, is yet regenerated by its Mercurial renova- 
 tion into anotiier, yer as it were the lelf fame ; hence faith the Lord, There h no^ 
 thing Hd or covered which (hiU not be mide niMift/l. The Idea of the Drunkards 
 Horle like B7/4-ii»i'sArsl>)all convince the madncls of the Rider, and Eccho his 
 own repealed cauflefs Sufferings and Groans under the Tyranny of his more Sa- 
 vage Owner The Flocks l>.all bleat again, aidfhevhow their Lives have been 
 laviihed to fatiate the voluptuous Gluttony of their W plvilh Owners. The Vine 
 and Fa: nefs oft e Field ftiaJI (hew how their Blood and Strength was exhaufted 
 for the Lufts of the proud whie the Bellies of the Indigent were flirunk up. For 
 as b> the Chymiftthe Flegm of the Plant is feparat.d away, and the farces precipi- 
 tated, yet the Spirit, EfT^ncc and Idea retained, fo is it here. Alfo as the walh- 
 ingofa Man who hath many Wounds in his B'^dy covered all over with Blood, 
 fliews how many, how great, and where thofe Orifices are , fo is it here. 
 Likewifeas the drawing back ot the extended Shadows and Curtains of the Night, 
 lays open and expofethlikeE^f Kiel's vifion the Idols, and undermining Works of E»et8.8 &C» 
 Darknefs, fo wtU it se then. Or as the wiping of the flime and filth flicking to 
 a Looking-glafs makes all appear ther;.in clearly, fo wjll tha-r tranfcendent work 
 be, yet neither is the Seed peri-lied, the Plant utterly loft, the wounded Man 
 quite expired, nor the Looking- g-afs broken ir. pieces. 
 
 lo. Therefore as the Lord would prefervea Pot o( Manna wherewith the Tribes 
 oflfnel had be'n fuftainel in the Wildernefs, and as the Lord Jefus would have 
 the Fragments of the Bread and Fifli Basketed wherewith he had fed bv Miracle 
 fomany in a defert place, how much kfs will he lofe the noble Tinfture ;t felf, 
 nor f^r the fake thereof tie Earthen Pot in wiich ( liketbe ^fl^nni ) k is intruft- 
 cd, butRanfom by his Mighty Power the Tin 'lure ( likz a Captiy'd Turrle ) 
 firom the power of the Dog, for his own glory fake, and therewithal every Idea 
 it hath been implojr'd to animate and hath fpirited ? 
 
 Q. 174. IVhAtfhxU. be after thk fVorlis time when Goijhall be AHin AU; when the 
 Vominiovs Jball eeafe ? 
 
 A* 1' ( I, ) The Anfwcr of this may be ccnfur*d as curious, as the preceding 0-) 
 
 Cc 2 Quefhon 
 
20 2 T^he 177 theofophick_Queflions Anfvoered, 
 
 (^v Queftion fcetr.ed at firft to be. z. To be alfo fo hidden, as to be infcrutable 
 from the perplexednefs and ambiguity of it, being fo far ( as may feem ) beyond 
 (o.) ourmsafure. (3.) Tobefterile and unfruitful: And in incountring fuch im- 
 purarions it runs parallel with the dil^:ouragements of inquiring into the lafl pre- 
 (4.) cedent C^'icftion, but to this one is added, vi\. that, ( 4. ) It is a Tautology, re- 
 peating the former Qjieftion. 
 
 z. But to clear all fucceflively, the Matter here inquire i muft be confeflfid to be 
 our great End, Mark and Obje(fi we Hiould level at 5 therefore not unneceff^ry 
 iCor.i^.iA and curious, andaccordinglyitisthefubjeft ofthat ofour Apoftle, thereforenot 
 to v;r. 28. ' unprofitable for us to get the knowledge of, being our particular concern. Nor 
 isirunfcarchable feeing the Holy Ghoft in that Text tcacheth us that Myftery ; 
 can therefore the Explanation of it be unacceptable? LaHly, It is no Tautology, 
 for it muft be heedfully noted and diftinftly underftood, that the former laft pre- 
 cediig Queftion intends the firft Adminiftration, flepor tranfadion immediate- 
 ly following the general Refurreftion, comprizing that formidable, final, irre- 
 vocable , general Judgment, but this C^ueRion intendeth the fecond ilep or ad- 
 miniftration as confequent of that Judgment, or ( as may be expreffcd ) the 
 Executive refult of that Univerfal Judgment, bcingthecomplcat fummit of the 
 perfed Worlds, wherein the end hath not only fpund the beginning, but is entred 
 thereinto, reflethin, and pofleffeth it- 
 
 3 . We come now to fpeak of that mofl holy, pure, ^efireable rtate. It is moft 
 undeniable that God (hall not then only be All in All, but ever was and k fo either 
 in his love or fecond Principle, or in his Wrath or firfl: Principle, ther;.fore it is no 
 News, but that it is faid he (hall then be fo, alfo how and why is clear i:\ the fol- 
 lowing part of this Anfwer, particularly in verfc 13, 14, Jf. being its proper place 
 whither it's referr'd. ' _ 
 
 4. This f^ate ngnifiedby the Sabbath, Jubilee, fb'c. in Ifriel is, when all the fix 
 Properties or Forms of Nature give up themfelves into the feventh, that is, into 
 the Throne or End of Aftion and Work. Thus as by the gracious Creator the 
 captiv'd Properties were ran fom'd out of the dark confufed Chaos, and by him 
 difpofed into orderly Contexture, to Image the hidden Powers of the Holy 
 World, and feven Fountain Spirits, which made the Morning Stars fing their 
 Plalm of Adoration, Thankfulnefs, and Shout for Joy : So out of the Confufion 
 the Creauon had hurried the m lei ves into by the direful Fall, this ftateisthe com- 
 pleat Reftrorationj there being afore begotten in every thing capable thereof, fome- 
 thing conformable to the new Birth, which is the fuperiorpart of the Lords Chil- 
 dx^en according to the capacity- of the things themfelves. 
 
 5". And as in the Out-birth are fuch F'-uits, Produfts, Precious Stones, Sea- 
 iiins. Localities, Properties, Aufpicious fweet Aftral Influences in the animate 
 and inanimate Creatures, all which are the footfteps of the difappeared Paradifi- 
 cal World, and the Figures and Pointers toward the ftate here intended : So are 
 there in the Out birth on our Terrene Ball, (and why not on other Stars?/ Cer- 
 tain Inhabitable Climates, as toward both Poles, Inhabitable place3 in the Habi- 
 table Latitudes, as terrible WildernefTes, raging Deeps, alfo there are crofs fatal 
 Conjunftions, malevolent Aftral Influences, with their various Produdions a- 
 niongfl us, as miav figure and point out the ftate of the dark Abyfj, where the 
 Ear^ bor'd are for ever Slaves. 
 
 6. But becaufe fonie may faink this Difcourfe to be too remote from the Mat- 
 ter here fought, it muft therefore farther be faid, the Demonftration of what re- 
 mains-after the general Diffolutioiij may be found in every Man, whether wicked 
 or holy; forinftance, the Prophane Soul who turns all God's Good nets to him > 
 into Gall and WormwQcd- whenever the influences of gracious Bounty ceafe. 
 
The 177 "iheofophick^Queftions Anfwered. 105 
 
 and God's tender Pity and great Long- fuffering with him terminates, the Serpent 
 is grown in fuch a one thereby , but the more ftrcng and lufty 5 for that in him 
 which by the allay of this World's mtermixin? Divenifements , and the Holy 
 World's Neighbourhood, was only bittcrifli; uil then, when this World as to 
 what it now is, is vanifiied, and that wholly and fcr ever withdrawn, become bit- 
 temefs in the Abllratfl. 
 
 7. A?, prick or bruife an angry Man's finger only, and you fcehis Choler; but i simili of 
 read his feveral Limbs, and judge what his levere Fury will be. Take from a gti- whit re- 
 pingMan but a few Shillings, and fee his Arguifli and Repining ; but take all his miins. 
 Idol gods at once, and he is as a Btar bereaved of her whelps. Difregard bur the 
 prefcnce of an imperious fpirited Man, and he w ill wifhtomake a Sacrifice of all 
 that do fo , and all they are and have, like Mordecai 5 but render him as vile as 
 really he is, and whatwouldhenotdocou'dherevengehimfelf tothe full: Thus 
 may we fee . what remains to the Dark ImprefTion, when this World's time is 
 enced. 
 
 S. But now a.ccording to the Divine World fwhichisthethingm this Queftion 2 Simile 6f 
 intended j it is very evident thus, Let the Man who is raifed in-the Spirit of Chrirt, rebat re- 
 retire himfelf but a little while by fubmidr/e refignation, quitting his being at miirs. 
 Home, and from the Images there fwaying in the outward Man : alfo from the 
 Delires and Remembrance of chem^ lee him then approach the holy Inrercoarfes, 
 enter into the Contemplation of the infinite Love kingdom, and he {hall fee and 
 feel what he cannot fpeak or write ; he (hall, like a little Child, a6t purely, and will 
 uninterruptedly, thePaffions of the Principle in which he lives, if they may be • 
 call'd Faffions 3 he fliall alfo, like a little Child, move fimply according to the Di- 
 lates of his Father's Univerfal perfeft Will, for himfelf and his own Will averted 
 are as if neither had ever been : and thus according to the Queflion, what remains 
 after this World's rime, fuch a one throughly penetrateth, the Spirit of this Man 
 experiments how God being all in his poor little all, caufeth all other Dominions 
 to ccafe in and over him, and he breaths the holy Air. 
 
 p. The contrary Properties in him are in a mcafure fo attoned and in harmony, 
 as they are in the infinite Abyfs of Almightinefs ; for they are all really and truly ' 
 in him. he confining of them, yet all is but one Power, bccaufe the Divine Love 
 in the Wifdom hath fwallow'd them all up, and that Love is foveraign for ever 
 over them. And though thjs be moft confpicuous in themortified and daily dying 
 Child of God, wlio hath made good Progrefs in the Regeneration-, yet is it in fome 
 degree and meafureintheChild ofaDay old, craSpanlong; for thefe have pure 
 (though much interrupted^ Breathings, their Love may be very Ardent, as the 
 Love of Efpoufals, though often and varioufly perverted : thefe are begun to enter 
 into the new World, by the new Way,, in the new Natm-e, and have thence by In- 
 tervals a fair Profped into what cometh after this World, all fuch are in a meafure- 
 my WitnefleSj for what is above fpoken in Anfwer to the Queftion. 
 
 "10. Now inore particularly come we to the latter part of the Queftion, (vix) 
 IVhen God jhiH he. all in all^ when the Dominions jhnli aaje. What therefore may moil 
 undeniibly be faid on this, fiiall be drawn from the Words of the Holy Ghoft by • ^ ^^ j - j a.s 
 our Apofile. wherein are taught us, . tov'zs' 
 
 _ I . That Chrift having raifed himfelJFas the firft Fruits, raifeth alfo them that are , * 
 his at his coming, z. That he Ihall put. down all Rule, Authority, and Power, ^' 
 3.- That then is, or comech the End. 4. That then the Kingdom lliall be delivered' ,* . 
 up tothe Father, and God Ihall be all inall. To every cf which a few words in ^' 
 their order. ... ^f. , ',• . . 
 
 I. That our rifenChrift iliall- raife all his^ and after, all others at his fecond (i '^ 
 coming 3 For, 
 
 n.W9' 
 
icf^, the 1 77 Theofophick^ Quefliom Anfvpered. 
 
 1 1. We ougbr aflliredly to acknov/ierge that the great Work fhall once be Uni- 
 verlitll. .-cxromp-fli'dbv ^e,'iov4<?'i- Aimishtirefs, in Railing, Judging and Deter- 
 mi"inef the i^a':eof all w.z?;''s '.offspring, and the adlualdehvcring up the Kingdom 
 to the racher. and God {hall be ali in aU. and that all f •-'.^s 's openly, h! era! Iv; really 
 anaiir.iveria'.ly aF ui. ation Truth, to be cor.ftflerl • etore all men: ad next 
 ihal.i be ipoken acci rdmg to the same Method (as Dimonftrations thereof) the 
 work particularly done and doing ( ".'i^. ) in the Du'ine meek Spines and re- 
 generated Souls ct aU Gods new born Children, fro "i". rhe firfl Koly N3an to the 
 lafttharlhallbe. 
 
 12. Now that Chrift having r;ufed himfelf as the fi ft Fruits, fhall alfo raife 
 them that are his at his coming, is ftich an immrvpable Foujidation Tru'h , as 
 neither AthciOs or Apofta^e Chriftians (thofe fal.en ^tars) nor any fallen Angels, 
 nor all of th-.m U.-ited can ever relift , but it is an Ev.wr.zl Truth to the Glory of 
 God, the Joy of all his in their Pil^rrrage, and matte r of Divine Contemplation 
 and Adoration for ever. Read and Mediia e ai-i-r g many otners, i Theff. 4. 14, 
 ly, &c iCor. 1$. zj. Kev 204, f, 6. i Cor ly. 9, 4. and Review the 134 and 
 171 Anfwers. 
 
 The general i ?. This great genera! fecond Refurreftion is alfo done and demonftrated by the 
 1Lefurre£iion firft Refurredton ; when G d awakeiv the Sinner bv unl > ki-^g the iifpoken 
 demonlirated Grace, and makes the Word a Refiner's Fire , and as a Tirjfture cranfmu eih the 
 bj tbefirfi. Mafs, and leaveneth the Lumyv en the ^oui dies to the old a.-d lives to the re- 
 newed Image, by the Vi fits of tii'i Virgin, becomes a Virgin, by looking on Chrift 
 comes to look hke him ; the -jottle is made new into which the new Wine may 
 now be intruded , and the King of Glory come-^ into his Temple, his new made 
 Vineyard and -.iardcn , and imparts himfelf . his Heart, his Whifpers and Coun- 
 fels when the Ear is opened For the fake of the Virgin Image thus Begotten fhall 
 the whole M* -, be cryftalliz'd and tinftured with folar J'ower at the Refurrcdion i 
 mean time no Tongue or Pen can more than fmatter, at the recital of the lovc- 
 infpired Words formed at every of the Mafters fweet Vifits, when he comes to feed 
 this Infant-birth and Sup with it- 
 
 14. rhe Reafon why we cannot tell it when we come out from the Holy Place, 
 is, becaufe our Aftral Man knows not of what Dignity the Gueft is that comes to 
 the inward Man, for he enters farther, and our Aftral Manor outward Reafon is 
 as a Porter, whofe offi e being at the Door, hear s not the Holy Treaty held with- 
 in, in the Clofet, and wereit he could, he under ^ands no** the Language, but if a 
 loud word be fpokcn, which hi hears, then only wie i t^ie fenfual Man flcepeth, 
 then doth he either tremble, as if he feared to bedifmift his office, for our Rea- 
 fon is like '?! 'io, no Judge of thcfe Matters: or elfe he frames Images of what 
 he as it were o/er- hears. And if a Le'^ter to the Virgin be intrufted with the Aftral 
 Mar. (the Porter) he only reads the Superfcription. but fees not what theinfide 
 is, he thinks it all as the outfide with ordmary Ink, but within 'tis all golden Let- 
 ters mixt with Blood, and legible in the dark Night, icr the Charaders all lliine 
 arid flame 5 and none can read them but thofe who (hare in the firft Refjrre- 
 ftion, for the olu Eves are dim ; thefe are convinced, and fomewhat more or 
 lefs fee how the fecond Refurredlion will be , having a fenfible lively feeling of 
 the fi: ft and pafled the Danger and Power of the fcco.id Death. See the 8th and 
 lo'hVcrlesofthe 175 Anfwer. 
 ^j \ ly That our Lord fhall put down all Ra/e, Authority and Power ^ this is meant 
 
 1 Cor. If. 24. ^"^'^^ after the Refurredion, wnen he ('as the Sun in bis ftrength) obfcures not 
 only Glo.vrrms, but the Candle and Torch light : Men ihall then no longer abufe 
 lawful Power, nor acquire la wleCs Authority, nor violently or fubtilly Uiurp un- 
 due Rule, the Hunter and his Dp&s ihall no longer chafe Lambs as if they were 
 
 Foxes, 
 
The 177 theofophlck^ Quefiiohs Anfwertd, so 5 
 
 Foxes, but the tyrannous Monarchs and the wronged Captives ftand on the fame 
 leVcl each in his own Principle : and the Principles are as ditferenc, as a dark Sul- 
 phurous Fire is from a fwcet Radiant Luftre^ then alfofliall the Evil Angels, whe- 
 ther they {hall be Seducers of Men, or other fpiritual Wickedneffes in High Places, 
 or Rulers ofthe Darknels as God of this World, be all thruft Out j for he is come 
 whofe right it is, both by Original and Purchased Propriety. 
 
 16. This great general Manifeitation offebovah, Chrift's Natural Soveraignty, is 
 alfo done and demonftrated in the whole Creation ; by his ficcing among the Gods, 
 turning the Heartof the Mighty as Water, flopping all Mouths, bowing a 1 Knees, 
 facing above the Proud, rcfcuing the Prey from the Teech of the fierceft, feeding 
 the Hungry and Helplefs, the younjg Lions and young Ravens, (howering on the 
 parched Wildemefs, billing the raging Deep, opening his Bottles in their Seafon, 
 treafuring his Snow and Wmd, and marihalling his Hoft of Stars. But above all 
 it is demonftrable in his Family, who not only have ceafed Hoftility againft nirti, 
 but taken up Arms for and under him, out of weaknefs are ilrengthened to do, 
 fuftcr,live;die for him, and in him j their Health is to be Love-fick their LifQ to die 
 daily 3 he is their Fear , Love , Hope, Repofe , Strength, Wildom, Song, their 
 Springs and Treafuresarein him for Time and Eternity, their four Forms are at- 
 toned by his Light, their Difcordby his Unity is compofed, his Prefence kills their 
 lofty Thoughts, it alfo makes them alive to him, his Fire refineth them, they are 
 always pro" rate at his Feet, mortified and mortifying contmually.and makes them 
 a Living Sacrifice day by day, till Death become their intimate afTociate, and fafe 
 retreat trtfm the Storm. Yetthefe things are lb fccretly done in the new Heart, 
 that the tieart it fe'f can better conceive it than the Brain j but how can the Idea 
 thereof be comprehended by us who are comprehended by it? When we would 
 form it we cannot, for we (vi^) our new Man is formed by it. How can we 
 cxprefsit, feeing we arethe Letters by which it exprefleth it fclf? It is far above 
 the Languages got at Biibel ; but when the Spirits of the Letters (hall be reftored, 
 the renewed Spirit (hall find a Tongue to be a Herauld for the King of Kings, put 
 to filence all contrary difcording founds, and Dethrone all other Rule, Authority 
 and Power in us, Amen. 
 
 3. 17. That then is (orcometh) the End 3 the Judgment being ended, the f*,.) 
 End hath found the Beginning, ^ When the mx Working Days of the Week are 
 ended, Mafters ufe to Reckon with their Hirelings, and give rhem their ^^ ages, 
 then followcth the Day of Reft. When the fix working Properties l:ave wrought 
 their defigncd end in any Creature, they give up themfelves into the fevenih 
 wherein to reft j the doing whereof, bringeth the End into the Beginning, when 
 the Wheat is in the Barn, and the Tares caft aw^ay, the Harveft is ended. 
 
 18. A few words are ofFer'd to be confidcr'd concerning the End- i. Whether H. i. 
 the Elements Jhall be dijfolvcd at the inliant of the Rt urreSiion, or not renuin till the 
 tompleatEndof the judgment Day } Anjw. It may feem otherwifej torr!evmuft ^. 
 as Confervatories be opened J that is, the Earth, vi^. Hell or tie Grave mti'^ de- 
 liver up the Dead whicn fliall be therein ; or how elle fliall tl^e Migvoiv men :a.. to 
 the Rocks to cover them, alfo €he ea deliver the Dead corjle- v ed thei • '<■.. thr Air 
 the words it treafur'd in It. 2. Whether iheEtemertintaynotr mxlh^ andyi .deSun^ o, 2, 
 Moon and Stars be refolved into their JEtber ? Anfw. As there -; as Li^ht -h" ■. rce ^, 
 firft days of the Creation, out-fp^^ken by the Word which u^s as a diiner:>t. ■ ; ighr, 
 before the coUefting the fame into the Sun, Moon and Stars : fo may ' c izd 
 Light pafs back into the difperfed Light, to form that one Great Lay, which is not 
 to admit of Revolutions of N:ght and Day, but only tae Day and Night of the 
 t^vo Incomprehenfible Principles j which may be both in one place at one time 
 without juftling one the Other ^nd bcthjefullEndof iJpccifickand revolved Time, 
 
 ma-/ 
 
•.io5 TheiyytheofophlcliQueflionsAKfipered. 
 
 may be at the Commencement or Morning of that Day, and the full entringon 
 Eternity not be till the Knd or Evening ot that Day, when the Judge fhall give to 
 each World the Inhatntants thercv-jf, as their Magick Wills have leverally tin(5tured 
 and formed them thereunto : whether of the Day, Love and Purity ,or of Biacknefs, 
 Wrath and Abominations : And this is the abfolute Period of the Genus and Thing 
 which \vc call Time. 
 End of Time 19. The End of Tirnetnay be dsmonftiated in the regenerated Children, thus i 
 ^smonjirated When the Holy Fire of God on the Altar in the Soul, hath feparated the Earthy 
 I. ' partfromthencwMan, fothatby refi^^nationof the Will, the Love- flame is railed 
 
 up, the Spirit oF that Mm entreth into God, and in a meafure into fuch reft as 
 ends the multiplicity, and pofleflech the Eternal Unity j for his earthy, fait, cor- 
 rupt Sulphur, and Mortal Mercury is changeable into the Saline Property, Para- 
 difical FJelh or Sulphur and Spiritual Mei cury , by the Holy Tindure whereof in 
 this Separation the renewed Image becomes capable. And if the inward new 
 Man be enabled to prefs forward , it may in this very moft lecret Path attain the 
 Refurreclion from the Dead in the outward Man, and be tranflated into the Life 
 of Enoch, Thus alfo we fee that Antimony calcin'd by the folar Rays through 
 Burning GlafTcs, may bock be augmented to almoft half in weight, and alfo 
 changed from a flrong, rank, great Poifon to a vigorous Balfam and potent For- 
 tifier cf decaying Nature, flic wing us how the Mutations of time ccafe, and how 
 to enter into a fixt ferene Eternity. 
 Eni of Time ^^' The End of Time may be alfo demonftrated in the Sons of Perdition thu? j 
 dmonlratei That after all Warnings. Judgments and Convldions they have met with, they fi- 
 2. ' nally fix in Enmity, aqt^^are^Imagcd into a private perverfe W'ill, the Circumfe- 
 
 rential Applicatiotis are retlrJined by the Central Fire, which alfo flops up the 
 Fountain of pure, meeJc Water, and clouds the Divine folar Influences of Light, 
 and therefore receive noincreafc, as was faid of Antimony, but are fubjededto 
 a perpetuated Vanitv j nor can fuch be renewed but are obdurated,they are not like 
 Antimony tranfmuted from Poifon to a fublinuted Cordial , but recede more 
 fiercely into the endlefs Anguilhes, as Evaporation by Heat makes cold Poifon 
 the more deadly,^ here alfo the,Tirnes of fucceifive Good and Evil, ftrife of Flelli 
 . and Spirit, P«.efolves and Doubts are ceafed, andthefeMenare become Senfua] in 
 the moft outward part, ftubborn and obflinate in the Aftral, which fhould be the 
 rational part, and furious, haughty, falfe and filthy in the Will of the Eternal 
 Man. So in the m»oft outward fenfitive part are meer Animals, in the rational 
 part ftubborn, befotted Fools, and in the Immortal Souls, Devils 5 and all fixt fo, 
 that if the Divine Sun fliould gracioufly lliine on him, he would but as a filthy heap 
 of Hor.e-dung, or a {linking watry Ditch, generate the greater and more dangerous 
 venomous, loathfomerepcils continually. 
 f.\ 11. That then the Kingdom (hall be delivered up to the Father, and God fliall 
 
 ^ be all in all. The Lord's Prayer Eftablifliechall tiie parts of it with this word, for 
 thine if the Kjngiom^ the Power, andtbe Glory for eva : of him and from him are all 
 things, and therefore alfo all things are for him 5 they are the Mariifeftation of 
 his Power, and of his Love." Infinite Power were Defeftive without Infinite 
 Wi;dom,aUb Infinite Wifdom were i!np:)tent without Infinite Power ; agun,Infi- 
 nite PoWcr;and Infinite Wirdom were infinitely Dreadful without Infinite Good- 
 ■ nefsibut all three ti.iited, is infinitely fufficient to fupport the weakeft of the Lord s 
 little ones and blow to atoms the higbertjvafteft Pu^fTince of the Princes of the dark 
 World (the God of this World j and hold them fnut up for ever. , J ,. 
 
 'fchn 17 6. ^'' The Lord fefus faith in his Prayer concerni.ig his, to his Father, thine they 
 ^ ' W(;re,4rrf f/>0M^4vf^fkm»je; but that Grand Adm:nif}rationmuftbefuch._ as Jf It 
 
 were faid by the Lord, Mine they are, anil givhhmb uii to thee \ where lies a'My- 
 
The 177 theofophick, Queflions Anfwered, 207 
 
 fery not obvious to any but the enlightened Mind, which fhall b* fpoken in a 
 limple familiar way. Confider ccmTion Fire it is not Light, no more than a 
 Rofe is a Tree, or the Rooc of a Lhly is the Flower : Tho* by the way we may 
 digrel^, to obfervc that an EiTiinent Pen, endeavours by many (in their ki^id in- 
 genious) Arguments to prove Light to be Fire in a lefs degree 3 but granting the 
 vigour of the Fire to be m the Light, or by the affluence of the Air to be the en- 
 kindler of the Light, yet will l^^ot follow that the Light is Fire, un'efs tha whole 
 Dcepis therefore the Sun, hecaufc the Sun's vigour enlivens it: For, grant That 
 Author's Arguments to arrive at what he levels them, the diftind Properties will 
 refultinto a Chaos, whofe various Vertues mutually produce, confubfrantiace, 
 figure and cohabit each the other, ytt the one no more the other than Heat is 
 Cold or Ligh*" is Darknsfs. It would alfo confound the Son with the Father, and 
 thofe two to be only terms convertible, a thing fo far from truth as not to be 
 cfteemed only fhort of it, but rather dianetricallyoppofitetoit: But pafling by _ ^ 
 
 this, corfidcr we ( as was faid ) common Fire, that hath an attraftive, hungry ^At Chrifi s 
 fiercenels in it like that in a heated Stone,and that fiercenefs muft be perpetuated, delivering up 
 if theLig^t be not generated by it^ but is the Fire of Hell ; but when the Light the J^ingdom 
 begotten by it (as from a Fountain) is refigned unto it, and ihineth in it, then *. 
 and there is the meek Vertue united with the ftrong might of the Fire, thereby 
 turning all into a Majeftick fplendor, fo bringing the Copy as a fit due confor- 
 mity to the Original ; becaufe the alone perfeflion of the multiplicity is its arri- 
 ving at the Unity. 
 
 z 3. Now come we to the lafl [and God (ball be all in all] here may be taken a if,) 
 proipeft oftheHoly of Holies. An Angel's Royal Hand were well employed m 
 drawing thefe Lines and Mcafures, but then ftill it muft be with a Reed, and the 
 Computation muft fuit with the Cubit of a Man, the Language alfo muft be 
 fiammering, wretched, and as it were foolifh ; elfe it defcends not to the fallen 
 Human Underftanding. And as none knows the things of a man but the Human 
 Underftanding Spirit 5 fonone thofe of God but the Holy Spirit of God. What is 
 vile duft to penetrate this ? Woe to us that we are of unclean Lips, and vain in our 
 imagination. 
 
 24. Truth tells us that our Omnipotent God hath' three Delights ; (vii.) i. In Prov. 2.^9* 
 his Son, in whom is his delight. 2. In the Excellent made fo by his Son. Ifa.^z.i. 
 3. In Exercifing Mercy. The two laft j ('i//^.^ the Excellent and Exercifing of Pfal. 16.^* 
 Mercy dwell in the Son as in their Ocean, Centre or Fountain, and iflue through Micxh 7, li' 
 him as Sap through a Tree, and That Tree grows in our Impotent Humanity. 
 
 Now ('after the delivering up the Kingdom to the Father j God's becoming all in 
 all, is the uniting all thele three Delights to the Almighty Power- World, where 
 the Joy is incomprehensible, and the Increafe of it Endlefs and Infinite j for then 
 Almightinefs of Strength and Wifdom hath replenifht it felf with Almightinefs of 
 Love and Goodnefs, the Unity hath reaftiimed the Multiplicity 5 What wOrds may 
 cxprefs This moft Holy Dominion ? 
 
 25. Canitbepourtrayedby thejoyof a tender-hearted Parent, all whofe dear 
 Children having been miferably captiv'd by a barbarous malicious Enemy, are 
 by the prudent Conduft, and profperous Atchievement of their eldeft Brother 
 complcatly refcued ? May it be apprehended by the Joy of the Harveft, when the 
 loaden Sheaves crowning the Fields, do fcafonably enrich the Barns and Granaries : 
 Or of the Vintage, when the bowed Branches dropping into the Prefs overflow it : 
 Or by the loft Son, the loft Groat, the loft Sheep, the Joy of the Bridegroom over 
 the Bride 5 all which are faint relcmblances and dim Ihadows of the Delight of 
 the Eternal Father. Alfo what is the C>ontent of an Earthly Monarch, whofe Vi- 
 ftorious Arms fubjc<ft his Enemies, and his feafonable Succours fecurc his Friends: 
 
 D d What 
 
2,o8 l%e rjj Theofophick^Oueflions Anjwered, 
 
 What is the Triumph of the Sun in the Firmament, when his Spicy Beams revive 
 the Face of Nature grown pa'e by his long ablcnce, and call upafmiiing Spring ? 
 Thele are weak figures, and dark fimiles of the Dfclight of the Sun ofRighteouf- 
 nefs. And what is the fweet Satisfadtion the tender Mother hath by feeing all her 
 dear Babes for whom flie travell'd, to whom {he had drawn out her Breafts, over 
 whom Ihe had ong unweariedly watcht and cared, of whom flie hid been a com- 
 pafTona'-e Com!"ort and AfTiftant in their FrowardFits- various Anguiflies, Sick- 
 nefTss and Hazards, as fo many Deaths, at lad all thriven to perfe<fl ftature of 
 Body, excellent Endowments of Mind, exact , chearful Ducifulnefs to their Fa- 
 ther, and by '^im all advanced to wear Crowns ? By this may be, tho' obfcurely, 
 repreienred, the Delight of God's Holy Spirit. Laflly j What was the Joy of the 
 lately opprefTe.-; Tribes, when delivered at the Red Sea, and occafion'd the Song of 
 Mofes } What was alfo their Joy when God turned back the Captivity ofsion from 
 the Chaliexn, when they were as men in a dream ; and what the Joy of them, 
 who having wafhed their Gavments in the Blood of the Lamb, and had been 
 brought out of Fiery Tryals, do come to receive their White Robes and Palms? 
 by which may b^feen the Joy of the Redeemed of the Lord in that Holy of Holy 
 days. Tki^sarc the^ fublimelt Affairs offered in a moft familiar homely manner, 
 with a low voice, and flat ftyle, for io theWifdom of God defcends, and delights 
 tocloathit lelfj wliile Man's Wifdom would flourifhin enticing words puft up 
 with empty founds. 
 
 Obj. 25, Butfome by way of oppofitionmayfay, that God ever was, is, and 
 fhall all be in all ; as it is wri:ten,Of him, for him and through him arc all things j 
 and in him wc Hve,move, and have our Being. 
 
 Anf. A confu fed knowledge of things doth but little difference men from Brute 
 Creatures. Let us therefore fummarily remembec what difperfedly in the An- 
 fwers foregoing, and the blefTcd Jacob Behmer.s Writings, is large and clear ; vip 
 That the gracious Creator fpake the Paradifical or Angelical World out of himfclf, 
 according to every Property of the Eternal Nature, and according to the holy 
 fecond Principle, which till there was a rent, by the receding of Lucifer into the 
 by-path of his private Self-will, the whole remained an cxaft Image and true 
 Copy of the Original, where the Name of God was perfectly fpoken, and God 
 was all in all- 
 
 27. And out of, and as an Image of the Paradifical Principle, and with the Pro- 
 perties of the Power- World, did God fpeak forth the Af^ral- World an Image 
 of both Inward- Worlds, which as a Child of the other two had (as the Children 
 of Men have) a Centre of its own ; and tho' it wsre a Copy of the Inward- 
 Worlds, yet was another a third Principle ifTuing into the multiplicity, and as far 
 as ic fo remaineth, God is all in all in it alfo. 
 
 28. In and over this Principle Lw//er"s Throne had Jurifdiiftion fubftituted by 
 the Son of God himfelf, till on Lucifer's Hcrefie he bicanie uncapable to derive 
 Power from the Holy World, but introduced Anarchy in the Principle over which 
 he was to l^ule according to Divine Order ; thence all faces of his Legions and 
 This very Deep, gathered Blacknefs, and the Deep tumbled into aChacs: Here 
 then God. as He is Purity, Holinefs and Goodnefs, was not all in aU, but they 
 were now captiv'd in him as he is the Ocean of all Might and Power, the Abyfs 
 of the firfl Principle, according to which He is called a^ Jealous God, and Con- 
 fuming Fire; and thus is He in That Profane Dark World. But God is all in all 
 inthe Holy World and Creatures, as far as they are Holy in his gracious majcftick 
 Light and Goodnefs, the thing in this Queftion intended. 
 
 29. And now that the whole Deep (^bcing God's inoftenfive Creature) was im- 
 pos'd on, fufl*ering the fad Eifcifts of the Rebellion of the Apoftate Angels 3 it 
 
 picas'd 
 
the i']^ theofophick^Quefiions Anfvpered, top 
 
 pleas'd the God of Grace (whofe Angel pitied Bxlxims Afe, and who made merci- 
 ful mention of the very Cattle inHimveh) to ranfom this great fpace, that as it 
 had been the Tragical Stage of the Impure Spirits, it might, by introdu(flion of 
 Light, be the Theatre of Mercy and Goodncfs- Then was the New ( which Men 
 call'd the Old) World founded, or a New Principle revealed j fuch a one, that as 
 the Evil ones having profanely left their Habitation 3 (v/^ ) the Holy fecond Priti- 
 ciple J To were they in a great meafure excluded This New one ; the Light of thft 
 Outward Sun being «o advantage, but rather oppofing them ; and the Moofi, 
 tho' but a Looking- glafs refleftirg the Suti's Light, not ferving, but rather thwart- 
 ing them; for no Light fits them better than that of the Lightening, from the 
 aftomlTiment that comes v/ith it. 
 
 50. And whereas the Out-World was like a Beat built of the pieces c-f a wrack- 
 ed Ship, and that it was formed of the Properties which Lucifer had, divided j 
 therefore were the fiercenefs o^Mars, the firong Bands of Saturn^thc fly quality of 
 Mercury, figured diftindly, and not harmorioufly, in the cruel and other Crea- 
 tures of this World, at enmity with the noble Jupiter, amiable Fenui, and royal 
 Sol. Seeing now alto here was an empty Throne, whereof Lucifer was as un- 
 capableas of ThatEfiate which he had not kept, then did God create a Prince 
 who might Image the Trinity, His Soul having the Properties of the firft Principle, 
 His Divine Spirit the Holy fecond, His Royal Tranfparent Body (capable of Eter- 
 nity) figuring the third ; in This Noble Perlbn, while he fo flood, w as Power and 
 Suitablenefs to fit in the Throne of the third Principle 3 for in him was God (whom 
 he compleatly Imaged) all in all. 
 
 31. But when This Prince divorc't the Pure Virgin of Divinft Lov*, atid dege- 
 nerated intoBeftial luft, God his Creator was no longer all in all in him, but he 
 was a Mock-God to himfelf, a Captive to his own Luft and Tyrannous Self-will : 
 So that his dear Virgin could no longer trull her felf with him, but he died as t(i 
 her, and fhe withdrew her pure M&dedy into her own Heaven, leaving his Soul 
 among the Murtherers fwhereofC^/H was afraid) like to thefiate of the Out-cail 
 Legions, and his Body like the dark confufed Deep before the Almighty call'd fOr 
 Light 3 where was now the Holy Image wherein God is all in all ? 
 
 C^.* 32. Eut is not God all in all in His Converted Children here, of whom it is 
 faid, He that i{ borncfGodfrmeihrct? And ai many as be perfe&y (v/'t ) meaning ^ ?o/;«'j.^. 
 them, bi thui minied. Again^ He huth perfsSlei for ever tbtm that are farcified 5 and Pbil. 3. i j, 
 is not God all in all in fuch? Heb. 10. 14. 
 
 A. Well were it for us if it wcr^ fo, but our too high thoughts keeps us 
 dwarfy . ?nd greatly aggravates our wretchedncfs, proceeding very much from 
 our ignorance of that State we fell from, of which Treats the 4jth Anfwer, 
 8 and 9 verfes, and the ^ z Anfwer thrc.uphout 3 and how miferable Man's Fall 
 made him, is traced in the 72 Anfwer hi all the 8 verfes of it. The dividing of 
 the Tmdures into c'iflinfl Male and Female, is an Evil, men are willingly ignorant 
 of 3 where began rhe difmal breach, whence Pavid as a Prophet lamenteth hi$ pfjl, yr. 5-; 
 Extradlion ; (vi-(.) I vOii fhspsn in iniquity^ and in fin did my Mother cotceive me 3 
 that alfo is fignified by our Apoftle 3 ( w^J There k neither Mile nor Female, but Gal. 3. 18. 
 Chriji fi atiinall. 
 
 33. The prefefttSfateofGod's Holy Ones, fubjeds them in a great degree to 
 the prevailing hot fury and wrath of the fi;ft Principle 3 artd the fleecing, waver- 
 ing, arfibiguous unflfadinefs of the third, againft both of v/hich is the Apoftle s 
 caution 3 (vii) I mil tbertfore tbat men pray every inhere, lifting up holy hand); wit'h- 
 f'ut verith and doubtir.g^ that is, without the predomirancy of either firf! or third, 
 but in the Refignatiort, Love, Meektiefs and Faith of the pure fecond Princij^le. 
 ThuSj as this World is a part of as, the Gcd of this World hath a party in us, wl.ich 
 
 Dd 2 entails 
 
2IO The ij"] ThllofophickQueftions Anfwered, 
 
 entails on Adam's Pofterity vaft loads of forrow, mifery, vexation and woe i for- 
 fo far are we wandered from the Holy Powers, and Magically formed) and de- 
 generated into fo corrupt a Bcftial Body, that the awakened Soul finds her felf 
 not only unequally, but finfully and fhamefuHy yoked to a ftrange deformed 
 filthy Companion, inftead of the pure Paradifical Virgin Image capaWe of Eter- 
 nity, bearing only the figure, but that we loft was to have been the Ruler over, 
 and Epitome of the Out- worlds and was inverted with Dominion of the Works 
 of God, and all this to that degree of wretchednefs, That to be prefent in this 
 
 iCor.s.^' vile Body, is to be abfent from the Lord. And that through much tribulation 
 
 AS. 14. 12, we muft enter into the Kingdom of God. 
 
 34. Hence is it that the Wife man tells us, Wifdom and Sorrow joyntly grow 
 up j for he that encreafeth Wifdom, encreafeth Sorrow. So that Heman, who 
 was wife to a Proverb, that it was faid of Solomon, He was wifer than Htman.. 
 This Heman, the Pen-man of the 88 Pfalm, (hews his frame to be compofed of 
 mournful parts, and that Pfalm as the Glafs, Door or I/Tue of him, is as the 
 Epitome of unexpreflible grief, as a night mantled over from any the Icaft glimpfe 
 of day. It is ignorance, ftupidity or madnefs that tranfports men in the Vale of 
 Tears into wanton flcflily merriments j for this is the time of budding, and cx- 
 tendeth but to green fruit, wherein the bitter, four, undigellcd Properties pre- 
 vent by their crudity the Solar Influence. And left we deceive our felves, we 
 ought to know this is the watry Seed-time, the place of the Childrens being in 
 the birth, of working with fear and trembling, fighting, wreftling, watching, of 
 receiving many a wound and difcouragement, of fuffering reproach, many re- 
 lu(5tances upon the rallying and re- enforcing of our domeftick Enemies, who 
 (impudently almoft continually) return upon us our old Habits. The Evil One is 
 alio ready to imbitter our way, double our crofles, aggravate our fcandals, per- 
 vert our purpofes, and make much forrowful, if not (hameful work for Repen- 
 tance. So that the Pilgrim who is in real earneftnefs, had need to pray without 
 ceafing, bear his Lord's Crofs, xhoin anxiety of his own Soul, live the life of 
 humble Patience in pafling through this fo Thorny a path in our comfortlefs 
 Defert, befet withfnares, pollutions and deaths 3 alfo to bear with the infirmities 
 of others, to fliun Evil Influences from them ; and that the Love of our dear 
 God may fink the price of our own Repute, our defire of Eafe, and of our whole 
 felf, that God, and only God may be at laft our all in all in us and over us, which 
 the God of Grace and Infinite Compaffions aftift us in unto the end. 
 
 Q: 1 7 J. ffhat will the Holy or Saints, and IXimned each of them do and leave undone ? 
 
 A. I. Thehkffed^acob Be/;we»'s Anfwer of the 52 Queflion of the 40 Que. 
 ftions of the Soul, flieweth the condition and glory of Souls in the Life to come, 
 and theAnfwerof the 34th of thofe Queftions, telieth the miferable, horrible 
 Eftate of the Damned. The Anfwer of the 1 67 of thefe Queftions, treats of what 
 concerns the Holy Ones, and the i(?8this of the Wicked, as is aUbthe ^th verfe 
 of the 166. On this Subjed review the 170 Anfwer. 
 
 2. Yet without reciting the Reviews, fomething muft be added ; That the Holy 
 Ones being gathered into the Unity, do the work of the one in their various mea- 
 furcsi and having one Will with the Eternal One, have a proportion of the Wif- 
 dom and Power of the one, and in That Wifdom and Power can enter into the 
 Variety; and as the Variety is part of the Infinity, they have a creaturcly profpeft 
 and open door into the Infinity. 
 
 3. And for as much as they are the Image of all the Principles, and an exquifite 
 ccunpofitipnofallthc Properties, therefore when the Refignatioq of their Will 
 
 m 
 
the 177 theofophick^Queflions Anfwered. 211 
 
 ia Jefus Chrift tranflates them into the Kingdom of God, what can then with" 
 hold it felf from them, but that all the Prcpsrties fhould operate triumphantlF 
 in them? Only this is their limit, that as their Life is the Holy Kingdom, they can 
 skill nothing but the Works of the Principle wherein the Holy Kingdom flandeth, 
 butyetarecomprehenfive ofall the Principles in the manner of Creature-com- 
 prchenfion, according as when the Three in One was the profound Harmony be- 
 fore the fpeaking forth of the Multiplicity j but they cannot fee into, much lels 
 Image in themfelves the feparate, impure, divided Properties j as neither can the 
 Outward Sun fee Darknefs, tho'theEye thereof go into every Country, becauf* 
 where ever it looks, the Darknefs difappcars, fo that in the Light the Image of 
 Darknefs cannot be imprclTed, tho' the Light can imprefs its Image on the Dark- 
 nefs, and fhine in it. 
 
 4. And feeing the General AfTembly of the Lord Jefus ChrifJ the firft born, hath 
 ,the Power, Wifdom and Love of the firft-born in an Eternal Community, as the 
 Natural Body hath the Animal, Vital,and Nutritive Spirits in an intire Community, 
 what then can be too myfterious for them to contemplate? for in themfelves 
 is the Echo or Pulfe beating of every thing, World and Exiftence; they can there- 
 fore at once (as it were j diffed every thing j and what can be too ftrong for them 
 to fway who are in Jefus Chrift complcatly furnifht with ability for working the 
 works of God, which is the higheft Good the moft excellent Creature is capable 
 to do or to will. 
 
 5« Now to tell what the Damned do and leave undone, is unfolded by know- 
 ing, I. The Principle in which they are comprehended. 2. Themfelves. 3. By- 
 knowing and confidering God. ( i.) The Prindple they are fhut up in is the fir^, 
 the ftrong might of the dark Abyfs, confifting of the fiercenefs of the four An- 
 guillies, they are everlaftingly under thofe Adamantine Chains, and muft needs 
 leave undone thofe things which are out of the reach of that Chain. And it ma/ 
 be underftood thus 3 there are Lands and Seas near both Poles where the extre- 
 mity of condenfed cold arrefts the Seas, and they are an Icy Rock, and the Lands 
 and Mountains are bound by Stone-cleaving Frofts, and under a Region of 5now^ 
 fo that Sea and Land are in a fixt Barren inadivity, and while continued darknefs 
 dwells on it, the Principle of the dark Abyfs ( as fcver'd from the other Princi- 
 ples ) is in part figur'd by it. 
 
 6. (2.) By confidering the Damned themfelves, they are as utterly unable to 
 enkindle the leaft glance of Divine Light in them as the Icy Seas and Mountains of 
 dark Froft are to create to themfelves another Sun, and Fruftific to the produdi- 
 on of the Rich Vertues and Ornaments of Eden the Garden of God. 
 
 7. (?.) By confidering the Holy God from whom ( as heis the Infinite Good- f ^ s, 
 reis, the One Gracious Will and Abyfs of Love ) tkey have rent themfelves, and 
 become dead to his Divine Life, and at the fame inftant are become alive to his 
 Wrath; As one awaking to rage and fury dies to patience and mecknefs, hereby 
 they become a fweet favour to the hunger of that anger J as it is written upon 
 the wicked it fliall Rain Snares, Fire, Brimftone, and an horrible Tempeft, for 
 
 . the Righteous God loveth Righteoufnefs. The rife, progrefs and perpetuity of the 
 fiercenefs of Gods Wrath, tho' an Eternal Principle, is yet Gods ftrange Work, 
 and '\s their only Work, wholly their US& tho* a dying one, their Centre and home 
 tho* a horrid one. 
 
 8. Allchey think is confufion and diftradlingAnguiflij all they do is the out- 
 ward Expreflions of their inward fierce Imprcflions, they are refifting the Infinite 
 Power ofOmtiipotence, and in their nxt Enmir/ againft the Gracious, Moly Love 
 of God are united and become one with the Devils in the Principle of Gods de- 
 vouring Fire and confuming i^icrcenefs ; As Molten Glafs hath gne wiJI wirb 
 
 the 
 
 (3- 
 
2 1 s The I'jj fheofophick Queftions Anfivered, 
 
 the Fire to fcorch and burn as it- And cho' Damned Humane Creatures and De- 
 vils are one with the ■nfelvcs, and one with, in c r under the Principle of ttie wrath 
 of God, itisnctwi::i chem as with Molten Meial, which by the s<5lion of the 
 Fire are made conforming PaiTives, and all the contrariety hereunto evaporated, 
 feparatcdcr trar.s: -rredintoit ; for Man was Imaged in a Divine, Fure, Para- 
 dilical Trincip'e with all the three Principles powerfully fixt : For the Creator 
 willed not tolole the end of his Creation ; haying given him a Soul rooted in the 
 Etcrr^lBandcf thefor:ns of thefirft Principle, a Spirit out of the Eternal 5ub- 
 ftance of the Light, aTmdureoat oftheSpiritudWorld, and a Body out of the 
 Eternal Nature, v hereof the Allral Heavens are a figure. So that his fecond 
 Principle IS not volatie or evaporable. tho' capable of being darkened, ror his 
 third Principle lb to be feparatcd as to be arnihilable, tho' Mortal fcr a t:me j 
 therefore the f.ery Property of the Soul is fuch as fubfiReth in the devouring 
 ficrcenefs of the Wrath Kingdom, and the fe ond and third Principles fublift in 
 and with, and are tormented by thre Argu;{hes of the Soul, as are the Souls thcm- 
 I'elvcs by the contrarieties of their own four forms. 
 
 9. Thus aifo are L" evils and the Damred a Torment each to other, tho' in one 
 Principls;, and one with the Principle j as the Holy Angels and Saints are a Crown 
 of Joy, and Tranicer.deni Delight and Triumph ore. to and with the other, be- 
 ing all in one Pi inciple, and one with the Principle in Nature, vj^. the new Na- 
 ture, and all the feven Properties making in them all one Property. The lame 
 contrariwife do the Devil and Dimncd torment themfelves, and one the ot! cr, 
 laying one \ds Biocd on the other, and all at con{;art Enn icy againft the Prin- 
 ciple which comprehends them, B'afphemingthelnfi!->ire Omnipotence. 
 
 10. OLj. But wil feme fay here fccmeth a ccntradiiflion trat the Fain Argels 
 and Damred Men are cue in Nature and Property with the Principle of Gods 
 Wia-ih wherein they aie comprehended, and yet at Enmity with and in the 
 fame. 
 
 A. It is truely fo. and eafily made obvious ; for the Principle is that of-ftern 
 Afrinpcncy and vio.ert Attr?(5tion, aifo Exaltation whence Covetcutrefs and 
 boundlefs Pride in the feparare 1 ropertir-: originate ; now how ill do griyirg cove- 
 tous Men, and other covetous N!en each tcrapirg from the other agree, and 
 proud Men with contrary proud Men ? But the refignation of the Spirit, and emp- 
 tying and civel^ng of the Soul, thereby becoming as a little Child, frees from 
 thole direful Extremities. The Principle is that of Darkneis, tnd the dark Spirits 
 only are fuited to, and fixt in it ; but thofe in whom the Divine Light is generated 
 and inkindledcanrot be detained thereby, for that were a real contradidion. 
 I'he Principle is alio an Eternal Deiperation and Anguifh, above which they in 
 whom the Faith of Gods Eleft is begotten are exalted ; but the refi' are therein 
 plunged. The Principle is Rage, fierce Wrath, and implacable Enmity, frcm 
 which the Humble, N'-eek, Dear, pure Love, tranrlates and ennobles the Soul, 
 givirg another Centre, another Life, fc that he is dead to all thel'e and to the pre- 
 vai lit g Dominion of t?.is whole Principle, and lives anew Divine Life, which 
 this Principle cannot fee, apprehend or conceive the Idea of, much lefs compre- 
 hend and fa?"! en upon. But the Vaflals or Parts of the dark World ftnk as Load 
 into that Abyfs, and as poyfonous, venemou?, filthy, and other cruel Peafis, 
 cannot but CO or endeavour hurt, forit is their Life, and their Forms of Nature 
 h^ave no other will, fo are thefe dark, fierce, damned fouls, ore in Will, one in 
 Nature, one in h€t v/ith the Inimicitioos Principle, and therefore muft ever be 
 at Enmity therein and therewith. 
 
 11. And this thus enkindled is the Kingdom of Gods fierce Wrath, Fury, Ven- 
 geance, Confuimng Fire, tfecBiackncfsofDarkncli ; this is that Fuel which the 
 
 Breath 
 
Ihe 177 Theofopbkk^Queflions Anfipered. 213 
 
 Br«ath of the Lord like a River of Brimflone doth kindle. The Principle of Wrath 
 as it is in God is not only not Evil, but very Good in it ftlf in its Origiral, as is 
 the heat in the outward Sun, or the Gall in livirg Creatuies, the former giving 
 Effcncetothe Light, the other flrikes up Life in the Animal, but as the one in 
 Burning- glafles confumes, fo the other feparated trom the other Properties is a 
 bitter, ragirg, tearing, fierce Enemy to the Tranquillity of Lite, as hath m thele 
 Anfwers been remember d. 
 
 Q 176. WhefeJhaU HeU, and alfo the Eternal Habitation of the Holy cr Saints 
 
 he ( ' _ 
 
 A. I. When depraved Reafon hears this QueftioH, it ftraightway imploys the 
 Imagining Faculty to dig a Dungeon for the place of Hell, either in the Bowels 
 of the Earth, or under the Poles where the Suns abfencecaufeth a defolation 5 and 
 to find the Habitation of the Saints it Ibars up to an imaginary Zeniih, and if it be 
 not fo grokfs as the fidion of the Eliyan Fields, yet placcth them by local di- 
 ftance from the Circle of time, and remote from the roarings and fumes of the 
 fmoaky Pit. 
 
 2. It is true to fay up to Heaven and down to Hell, but let the fame imagination 
 remove this Bali of Earth and Water, and the ftarry Heaven is with^wt Zenith and 
 Hiiir-^ no Star is above or below. And the local Appiehcnfiors are as near the 
 Truth asthofe Amiricars, u ho by an Inacceffible Ridge of Mountains are lliut 
 up, do ( as'tisfaid) promife themfelves to be Tranflated by Death wily to the 
 other fide of that Ridge. It is not unlikely that Mtbomet might have heard of the 
 mention St. P.t«i makes of the third Heaven, and thence form in his grofs Imagi- 
 nation an Ignorant Idea of his Travels through the Silver into the Golden Region, 
 and giddily feign thofe Varieties to be fenced out one from the other, as Bjafls be 
 fenced out or>e from the other in their Inclofures. 
 
 5. The [ where] m this Queftion muft therefore have quite another [there 3 
 and folurion than what local diflance gi^ es ; for Hell will be Everlaftingly com- 
 prized in that Principle of fiercenefs, wrath, and blacknefs of darknefs ; where 
 the fe/en Properties are in a fixt Anguifla, Enmity and Radical or Orijjinal Dif- 
 cord, wherein all and orily Excreams ar2 ever Exifteat, and fa poff^fs the Powers 
 in the dark World, whereof the fierce Properties in this are a Figure or Shadow 3 
 for in the thrd Principle or Out birth hath the firft or dark World as really, as 
 the fee -nd, the holy pure World, powerfully imprefled its Image- In that place, 
 therefore are thcE\ •'. Angels and Damned Reprobates, and when their filthy Be- 
 ftial Bodies ihall have a Refurredhon to Condemnation, as they were the Figure, 
 and Tintflured by tleir averted wrathful Inward N'an, they fhailpcfTefstheDre^s, 
 ■Fierce lers, Angi.illi ajid Odious Properties of the fame third Principle, as the 
 Filthinefs, Bitternafs, Stink, Veiom, Contrariefv, Poyfon and Extremities of 
 the Out-birth, wl ich ihall be refumed after the difTalution by its ^tther, net ar.ni- 
 hilated, bur rernain Monuments of the Power of the Infinite Creator, and Figures ' 
 
 of the Spiritual dark World or firfl Principle j as the C.tput MortHum of the Chy- 
 mifls: Nor is it any Impediment butExci-er of Life, that the bitter poyfonous 
 Gall is in the Bjdies of Animals; nor prqadice to the day when the Sun is in the 
 2tnith of the M.quitor, t.hat darknefs isa'foin thatinftant on their Antipodes and 
 both Poles, yea on Caverns of Rocks and Ships holds if Ihut up, and ont'.;e;nfide 
 of every Ma is Jlove, and under the Eye-lid as foon and as oft as it isfhu: ; thus 
 as to Locality Hell is in Heaven. 
 
 4- And concerning the Ecernal Habitation of the Holy or Saints, it muft be 
 Ciid it is whcrcfocYcr the feven Properties arc in Harmony and triumph i for 
 
 there 
 
XL 14 The I J J Theofophk^ Queftions Jnfipered. 
 
 therd the firft four in Eternity generate the other three, whereby calmnefs is tran- 
 fported into triumph, and peace afcendech into excefs of highe'"L delight, joy and 
 ravifliment. Hereby diminutives of Affedlion ( if fincerc ) are txalted and blown 
 up into Angelical Flames of burning Love : Thus dwell they in and are united to 
 the Divine Powers of the Infinite glorious holy World, of which World all the 
 beft, innocenteft, moft lovely, excellent Creatures and Tftirgs here are a faint 
 dead (liadow. And when the holy Souls fliall have again, and put on their bright 
 pure Bodies, being raifed and conformed to the glorious Body of Jefus Chrift, 
 then l"hall the ParadificalSubftance f which is the Elfence or Quintellencc of the 
 beft Properties here ) be the Eternal living Food of thofe new Bodies. Nor fhall 
 tJieVertues of Concretes here be annihilated, butrefumed, fublimed andfpiritua- 
 lized, the holy World being their proper ^tther, where they fhall remain in their 
 Eflence and Idea for the glory of the gracious Creator- 
 
 f. Thus we fee the diftance of Heaven from Hell is as far as from Wrath to 
 Love, from Anguilli to Triumph, from Night and Darknefs to the day, not lo- 
 cally Ijut a whole another Principle ; for it is not like, or to be compared with 
 thcdiftance of thofe Stars which are lift up inour Zenith from thofe in our Na- 
 Jir, for they unite in their operation in one Individual Flower or Plant, and by 
 their Light continue to kifs each other ; but the diftance here meant is an incom- 
 prehenfible one. Thus is it in the Creation as in Man, the mixture of Spirits com- 
 pellethtoCompaflionjand Compaflion (by affimilation of an Artificial Identity) 
 generateth Love, but this diftance confifteth in a Total and Eternal Separation of 
 Spirits, fe alien and diametrically oppofitc one to the other, as Life and Death 
 are. 
 
 6. It may be with this our Globe when the Elements diflblve, as with an Herb 
 whofe Ligaments being loofed, and the Properties thereof by the Artift fegrega- 
 ted into 5>pirit, Oyl and Salt ; for then the Creatures which now groan after De- 
 liverance from their Subjection to Vanity, and the good Properties here captiv'd, 
 may, the Creatures in their Ideas, and the Properties in their Energies, by the 
 Tinfture of them all unite with the Spiritual World, and fliew forth the Infinite 
 Wifdom of the Gracious Creator and Mighty Redeemer, being part of the Spoils 
 andTrophicsof his powerful Redemption. And here may in the place of this 
 fclf-fame Ball, yet in another Principle, be feparated away, all the filthy, impure, 
 abominable Creatures and Properties, as the F^ces,Dregs and Aflies ofanAhmbick, 
 which confufed Mafs of Reprobated Properties muft difmally adhere and be in- 
 gulphed with the fierce Horrour and Anguifli erf the dark World, the Image 
 whereof they bear, and that not fully as fickly Complexions by their ill Conflitu- 
 tions fall by the Plague when there comes a Peftilential contagious Air, but they 
 unite with that outer Darknefs as they are a Plague-fore to themfclves. 
 
 And now to avoid Repetition, fee concerning the Locality of Hell in the r 9, 10, 
 21,22, 23, and laft Verfes of the 17th of thefe C^ueftions. Alfo concerning the 
 Locality of Heaven. See the 2d, 3d, 4th, 7th, and laft Verfes of the 18th of 
 thefe Queftions. 
 
 Q. 177. IVhAt jhiUbetheEternxlfoyofthe Holy w Siints, and the Eternd Pain or 
 Torment of the ff^iclied ? Or alfo may there be any alteration effeked ? 
 
 j1. I. The three Parts of this Queftion require only a few words , or rather 
 Quotations feverally j as firft, what (hall be the Eternal Joy of the Holy or Saints, 
 the knowledge whereof may be collefted by the ferious Mind from Meditation of 
 the Difcovcries of it Recorded in the Sacred Scriptures , as amongft many thefe 
 fallowing, Pfal. 16.11. In thy pre fence if fulnefsof^oyt at thy Right Hand arepleafures 
 
 for 
 
The 177 Hheofophkk^ Queflions Anfvpered. 2 1 5 
 
 ■ for ev&t more. Pfal. 16. 8,5. Thcujhalt malie them drinli of the River of thypleafure^ 
 for with thee is the Fountain cfLife, in thy Light we Jh,iU /e? Light^ Ifai. 6d. 4. For fmce 
 thebeginvivgof thefP'crldy Mtn have not heard nor perceived by the Ear ^ neithtrhatb 
 theEyefeen, God, be/ides thee, vehat he hath prepared for him that xvaiteth for hitriy 
 which words are recited in i Cor. 2. 9. adding v. 10. but Gcd hath revealed them. Sec, 
 Roni- 8 • i 8. The bufferings of the prefsnt time arc not worthy to be compared with the Glory 
 that fhiUbe revealed in ta. z Ccr. 4. 17- Our light AffliStion vthich U but for a moment, 
 ■woriieth fcr wi afar more exceedifig and Eternal weight of Glory, i John 3. 2, It doth not 
 yet appear what w; fhaU be , but we linow that when he appeareth, wc jhall be lil^e him. 
 Jude 24. prejentyoufjultlefs before theprefence of his Glory with exceeding Joy. And the 
 a I and 2 2 Chapters of the Revelations . 
 
 a.Much alio may be found by pondering the Anfwer of the blcfled J.Behmen,to the 
 kil of the 40 QueRions, and 32Qutftionof the Soul. Something alfo conducible 
 and pertinent hereunto may be found by Review of the 1 8 th and i^th Anfwers of 
 the prefent Qiieftions, the laS Verfc of the 40th Aniwer, the 45th t^nfwer through- 
 out, the lafl Verfe of the 4^th Anfwer, the jth Verfe of the y ych Anfwer. 
 
 3. The Eternity of the Joy of the Holy ones fhall be the alone Unity without 
 Fradion; ever new, ever young, one only conftant fpring and uninterrupted Au- 
 tumn, their City as pure and undefiled, as is^ he inward Holy fpiritual VVorld, their 
 Kingdom incomprehenfibly vaft, being one with the i'.limitabie fecond Principle. 
 The precious Stone calPd L/^pii CuUidoneta , is faid to be unable for its warming, 
 cheering veitue unlefs fet into Gold , nor hath the Cryftal any inrrinfick Light, 
 till the influencing ib'ar or other luf!re hathaccefsto it, which then is multiplied 
 by it : and to pafs by infinite inflanccs producible, the perfection of the le/en 
 Properties is attained by the United Conjundion of the fix Adives m the feventh, 
 which is as their Pafllve Work houi'e. 
 
 4. Things and rcrlbns here, though partly good, are partly otherwife ; and that 
 cither by an Evil ccmm:xturc or want of ibme good thing er Property ; or by in- 
 equality of the Proportions of their Compofition ; or the feeolenefs of the partg 
 Unitedjor v^ ant of Time to perfecl tie Creature or thing ; or by a corruptible qua- 
 lity ; or by the infifficiency of its Origin ; or by i:s undefenfiblenefsj or if very 
 good may yet be only lb in and to it fclf but incommunicable ; or the participation 
 interruptible, and not always fo alike j cr (which is often) a good Influence may 
 exhaufl over much , as that Arcmatick Herb Bafil, by (landing long in the Sun, 
 may degenerate into Wild Thyme , or fome other Necellity the Creatures of the 
 Out-birth are incident unto, their whole Principle being but a Figure of the excel- 
 lent World w'lence it was effluenced. But all thefe and all other Exceptions the 
 Hate of the Saints trar.fcend£,and is for ever exempted perfeiftly and at once. 
 
 5. To the fecond part of the Queflion, what (hall be the Eternal Pain and Tor- 
 ment of the Wicked. Let the Records of Sacred Scriptures be pondered as amongft 
 others thefe following , If^iah ^. xi. Mxtth. $. iz^i^. zFef. 2. 17. ifaiah^o.^^. 
 Judfi 6.Sc i^ L«^. 10. 14. Rsx;. 20. 10,14. Rev, 14. 1 1. Ifaiah ^^. t^. 
 
 Much alio may be underRood by confidering the Anfwer of the blelIed^.Be/;mf», 
 to the 3 4th of the 40 Que:lions concerning the Soul. 
 
 Somethirgaltb apt and pertinent may be found by review of the 17 of thefe 
 Anfwers fr.m Verfe 8ch to i^th. The zifr Anfwer throughout, and the twofiril 
 Verfes of the 22th Anfwer. 
 
 <^. The.Erernal Pain or Torment of the Wicked may be thus in part apprehen- 
 ded. That as the Saints are invefted with Eternal Joy by the Uniting of the T in- 
 jures, and Harmonizing of the Properties in them by the gv^dous ImmarMJ I, and 
 fo the fad Rent in the hril Aiam abundantly is made up, united and reftored by 
 the fecoad Adam, by introducing and reviving in our Humanity the difappeared 
 
 E e Virgin 
 
21 6 the If J 'theofophtck^Qneflhns Anfwered. 
 
 virgin Image, which had been as a Lamb flain by dividing of the Tin^ures ; fo 
 thac Man is again the compleat Image of the Holy Trinity, with an intimate real 
 indwelling cf the Eternal Son in them. 
 
 7- Thus the Erernal Torment of the Wicked, confifieth in the irreconcileable, 
 implacable Enmity of the Properties in them, at firft divided and difordered by 
 Adim. It is obferved, old Friends once at variance are the more hardly appealed, 
 by how much the Bonds of mutual Amity and Endearments have been violated ^ 
 how much more is it here , where the old Union is feparated into Diametrical 
 Oppofition in its felf to its own Strudure and Exiftence, and the Antipathy of the 
 fameNecefiity of Nature, as are the Properties themfelves of Perpetuity. 
 
 8. That Duel is moR vigorous, doubtful, durable and fatal, where the Com- 
 batants are of equal Force and A(5iivity j thus at the meeting of two fteady con- 
 trary Currents is a continual Whirlpool, and the Strife of contrary Elements is as 
 impetuous as Life and Death, the congrefs of oppofite Properties burfteth out 
 Thunderclaps, and Air pent ftirs up Earthquakes, and Gunpowder diffipaces by 
 violent Expulfion, the Oppofition wherewith it ftands charg'd. 
 
 9. What ontragious fiercenefs then, like a Torrent, muftthe Enmity of the 
 damned Soul Bum in, what Thundery mai! their Horror vent it felf by , whole 
 Parts are not barely divided but Difcordance it felf, not Enemies , but Enmity? 
 For as thofe Souls had whilft with the Body no Food but that of the third Princi- 
 ple, which was no more proportionable to their Hunger than painted Food to 
 luftain the outward Life of Man or Beaff, or painted Fire to heat us ; So then the 
 Soul's extream Hunger inceffantly, yet neceTarily (as it were) devours it felf; as 
 Men Famiihing to Death, are faid to gnaw their own Flefh , and the damned 
 Souls Flelli or Food is its own Faculties, which are filled with the four Anguiflies 
 of the firft or dark fierce Principle ; and in this refpeft, is the AfTociate of all 
 Devils: and as the outward Body is encreafcd, and as it were compofed of the 
 Vapour of the outward Elementary Food of the third Principle producing it : 
 So thefe Wick?d Souls are as it were compofed and confift of the Anguiflies of 
 the dark World. 
 
 10. The Spirit of fuch Souls and their Tin<5lure , which is a? the Eye or Trea- 
 fure of the Soul, looketh, imageth and impreffcth in it felf the uncontrouled dark 
 
 \ Powers, {vi\.) all impious , blafphemous Lufis , and impure, proud, wrathful 
 
 Defines ; this is in the inward Centre of the Soul ; alfo in his Spirit and Tindure 
 ftands (as a Memory or Record as to the out-birth) the vile deprelled Will of all 
 cruel Bears and Tygers, the infatiabledefire of the Swine , Wolf and Horfeleech; 
 the Malice of Dogs and Toads ; the Wrath of Vipers and Dragons ; for rhey had 
 imaged in themfelves by the Magical degenerate Lufls of the feparate, private 
 Self-will, the Properties of all fierce, cruel, horrid, griping, poifonous,filthy,lpath- 
 fom, hateful Creatures. 
 
 11. In the Spirit of the Soul remains a Will to Voluptuoufnefs, Superiority, 
 Revenge, ei/T. which may break out into Maledidion, Blafphemy and Monilrous, 
 Malicious Abominations , but can proceed no farther than the Will and in- 
 faciable confuming Defire ; for the defire to Good or Evil , and in Good and 
 Evil is real , and the Genuine Natural IfTue of the Soul : Adions may 
 be diffembled, Words gilded, but Defires are entire folemn thin'rs, thus their 
 reftlefs Defires and furious impetuous Wills are their real all: and though the 
 Magical Might and Power of the Will in the Spirit of a Zealous Soul is very puiflant 
 in all fuch who have all the Principles in fome Harmony ; yet in thefe abandoned 
 vile Wretches, where all is deprelfcd into Difcord under blacknefs of darknefe, 
 the Will is under Chains and Impotence, only of Power moll abundantly to tor- 
 ture it felf. 
 
 u. All 
 
the I'JJ Theofophick.Qjieflions Anfivered, 
 
 12. All the Horrors here are weak refemblances of the inexpreflib'e Hell of the 
 Damned, and above all, the Rebels againft the Gofpel, that rejed and defile that 
 Garment which the God of Grace hath fpun out of his own Bowels, and dyed and 
 waOicd in hisown Blood. For if all the Dreadful things herCjas the wafting Sword, 
 pcifonous venomous Beafts, infuldng domineering Tyrants, cruel voracious Wild 
 Beafts, devouring Fire, aftoniAing Thunder and Eaithquakcs, fudden Inundations, 
 wretched Famines, defolating Contagions, general Plagues, and other noifom 
 McfTtngers of Mortality, ifalluhcfe and fuch other, are but Counterfeits, Similes, 
 Figures or Shadows of the true, real, fubflantiaL, everlafting, darkAbyfs, what 
 are the Originals and very Efiences themfclves which Form that fierce Principle, 
 where the Worm die-h not, nor is the Fire quenched ? where Dea:h flyes from 
 them, and Omnipotence eftabhiJieth a Life to fubiiil under the infinite Wrath cf 
 Omr.iporence- caii'd the wrath to come, 2nd fliall after a Million of this World's Ages 
 be ftiJ calfd t'^e rvraihrocome. 
 
 1 3. To the third and lait part, May there be any Alteration effefled ? To refolve 
 which we fhould firft confult the Sacred Scriptures. That the Joy of the Saints 
 Ihall beEternalj who but the Lord hixfslf muft we hear in this thing ? Mstth. 19. 
 19. fohn 10. 28. Chap. i.\.i6. Chap. 4. v. 14. the like amongft many others is 
 found. Iaiiih6i.7. Ro»u 6. 12. And that the Torment of the Wicked mufl be 
 Everlafting alfo, is told us by the Judge who is Truth it felfi Mdtth. 2;. 41. and 
 again, v. 46. alfo it's found, 2 Tbcjf. i. 9. Ifaiah 61. 7. fude 6. & v. 7. Ktv- 22.1 1. 
 
 14. This, though it need no Confirmation, yet it may be profitable (by way of 
 illuftration) to confider the Anfwer the laft of the Forty Queftions made by the 
 bleffed ^acob Behmen, alfo fomewhat pertinent thereunto in the 1 7 j th of thefe An- 
 fwers, from Verfe 5. to the end. Again, in the i6th of thefe Anfw ers, from the 
 7th Verfe to the 1 2th Exdufive. 
 
 IS- Now that Truth may appear what it really is, howaptfoever ^^anis toflar- 
 ter himfelfj Let it be confidered that there is but one only Infinite Original of all 
 Power, Eternally generating his Delight, the Son of God, in whom is the Infinite 
 Original of all well pleafing and Wifdom, the Procefsofboth which, is the Infinite 
 Original of the All- holy Love and Goodnefs, in thefe three is one Infinity, yefter- 
 day, to day, and for ever ; by, in and for whom are all the i'e\en Spirits or Pro- 
 perties, generating Harmonioufly and Triumphantly at once and ever, and in the 
 United accord of their Powers fubffteth the Holy World. Alfo in the feparate 
 Properties of fix of the feven Spirits ftandeth immutably the Abyfs of the Dark 
 World , which though in their Union is truly and really exiftent, yet till the Sepa- 
 ration,is for ever unmanifefied, as in the preceding Anfwers is often moft conipi- 
 cuous, as in many places of the Writings cf the blefled facob Behmen, and parti- 
 cularly in the i j th of the Anfwers, v. 3 . & 4. 
 
 16. And here are the two Eternal Worlds or Principles of Love and Anger, 
 Darknefs and Light, known only in the Separation of the Properties in the Crea- 
 tures j fo that either both or neither is Eternal, they having the Self- fame Eternal 
 Root and Confidence: and the cffluenced Creation is Imaged either by all the 
 feven Spirits in Harmony, or by all of them in Difcord, where one or more po- 
 tently tyrannizeth over the reft, and thus ftand the Heavenly and Hellilh Powers 
 with the Holy Glorious, arid contrary Impious black Inhabitants. And when the 
 Out- world (yi^. the AftraU was formed, the two Eternal Worlds impreflcd their 
 Images therein, over which Man, as the fecond Race of Intelleftuals was natural 
 Lord fubftituted to hold the Dominion, wherein while he flood, was no more fub- 
 J£(5l to Mutation (having his habitation in the Holy World) than Eternity is to 
 time, which it comprehendeth, but is not meafur'd by, for Eternity and the Eter- 
 nal Inhabitants arc never eld 3 but as their Worlds arc ever new, fo themfclves ever 
 
 Be i young J 
 
 217 
 
2rl$ The 177 theofophickQuefthns Anfixeredi 
 
 young } there being no to Morrow, but all is to Dayjwith and in them. And this 
 is firmly true in both Worlds. 
 
 1 7. But his Fall (ubjeded him to the various Alterations of Time, his Out- birth, 
 becon -irg fubje(fl thereunto, which (how Evil ibevcrj is not the grcateft Evil ^ for 
 as on the one hand, ic (as it were) cut him «■ fF from the firm Land of Holinefs 
 to be lile a floating fliof Vanity and Vexation; fo on the other hand, the tolled 
 Turf is ""ot fo fwallo v'd up as immediately to fink, nor is fo far driven., but there 
 remains a pofTibility by the fweet gales of the Holy Spirit to be reunited to the firm 
 Land, wl ence it had broken it lislf: whereas the Apoftate Angels, like a piece of a 
 Rock fank into the Deep, without hope of reverting and cementing for ever, ha- 
 ving; deprived thcm'.elves of all but one Principle, and aredeftituteof aMedium, 
 having no ^'altin themfelves ; whereas in Man (on this fide fixt E:imity) there is 
 United, to their fir.'l fierce dark Anguiili, an intrufted Talent of infpoken Grace 
 like a Tinilure of the me:k, humble Principle of Love, both inward Worlds being 
 
 -Imaged i.i the outward tranfientfloadng Life. 
 
 ' 18. Thus, was it that, Infinite Goodnefs moved Infinite Pity and Compaflion 
 that the Son of God himfelf took our Humanity, and made it a Sacrifice to attone 
 in us the e.-raged Forms of our firft Principle, being the Father's Property, accor- 
 ding to which , he is calFd a. corfumirg Fife, and reunite us in the Kingdom and 
 fccond Principle of Love, Peace, Meeknefs, Purity, and true Wifdom , for with- 
 out the Out- birth (which is the place of Mutation) no change can be, becaufe in 
 thcAfiral Powers are the Alterations effcded, for there are the Figures of both 
 the hidden Worlds j therefore the leaft thought of tranfmuting the ftate of the 
 Holy to Prophanenefs, cr the Wicked to relaxation of their Torment,were to ad- 
 mit or fuggeft a Contradidion no lefs abfurd than to affign Eternity to the Vani- 
 ty of the prefent, tranfient, momentany Life, or to impeach Eternal Omnipotent 
 flability with a pollibility of Annihilation. See the part of Anfwer of theblcflcd 
 facob Bihmsn to the ijthof thefe Queftions in the four firil Verfes 5 alfothe reil 
 of that Anfwer to the End. 
 
 Meditations 
 
2ip 
 
 Meditations and brief Contemplations on fome of 
 the ^Preceding Queftions Propounded by Jacob 
 Behmen. 
 
 On the 14th Queftion and Anfwer, iVhutU Lucifer's Office in Melt with bit 
 Legions} 
 
 I. TV /I Y Soul, firft ponder thou God's Immenfity 5 as it is written, WhitheffhiU 
 jLVJ. I go from thy Prefence } This Globe of Earth and Sea is great, but to 
 the Deep from Stars to Stars is a Point to a vaft Circumference,and that vaft Deep 
 is a Point to another proportionably greater than this is to our Ball 5 and all that 
 and twenty or twenty Thoufands of fuch Deeps compared w ith him is nothing, 
 for if fpokenoutby him, it leaves him nothing the Icls, for he is ftill Infinite as 
 before. Again, Meditate thou his Omniprefence, forno Point or leaft Centre of 
 the leaft imaginable Circle exempts him, but in every fuch part is the fame Infi- 
 nite undivided Jehovah entirely prefent 3 his Omnifcicnce is hence undeniable, for 
 he that made the Eye iTiall he not fee ? Behold again his Omnipotcncy , whereby 
 he from Eternity and in Eternity generates his only Son, and by him all Eternal 
 Glories, and in the Abyf^of his Infinite Power is the DarkAbyfsi If I make my 
 Bed in Hell thou art there. 
 
 2. Concerning Man, rcflcdthou fmy Soul) with Grief and Aflonifliment. What 
 -•aGod is he who the black Mouths of vile crawling Worms and proud Duft do 
 
 defperatcly abufe by Prophane Swearing, as if that Holy and fearful, awful Name 
 were a common thing, wherewith they make Blafphemoufly bold with Hellifh 
 Execrations. Again, what a Hell doth the Lord's Redemption free all from whole 
 difcording Forms of Life in the firft Principle are attoned by kindling the faving 
 renewing Light of Life in them of the Holy fccond Principle, being^a fifth Form 
 and QiiintefT-nce, turning by the Supream Tindture, Everlafting Dying, into Eter- 
 nal Life, and Regenerating a Holy bright Child, cut of a Corrupt dark impure- 
 Mother. Again, what can the Summit of felfifli Skill, (h.^rpefl Speculation and 
 Penetration into Divine Sacred Myfleries avail, if thou arrive not irtotj-c Holy 
 felf fame I'rindple by Mortification and the firft Refurre(n:ion ? what fliorc of that 
 can make thee better than the Devils ? what can the exadeft Form '-f Gcdlineis 
 advantage thee more, than it doth him who can transform himfelf intoaa Angel 
 of Light? 
 
 3. Then ( O my Soul ) proceed on to Meeknefs, Integrity, Faith and Love in 
 Holy Fear tilhhou come to the Feet of thy jefus : Or move not at ailT but re- 
 main a Swine, a Dog, aBeaft, inwardly a Devil, for if thou goeft pare of the way 
 only, thy Fall as of a Stone from a high place is the moft heavy, bit c to perfevere 
 will make thee more blcfledly Happy, than Hell is miferabiy Accmled. 
 
 On the.ijth Qucftioh and Anfwer. Hath Hell a Temporary Beginnings or Eter^ 
 mU &c. ? ■' 
 
 I. Here opens a wide Profpcd into the Abyfs of Eternity, for as the Dark World 
 originates from the Abyfs of Infinite power gf the ^etovah j fo r.euher can it tcr* 
 
 minacc. 
 
220 Meditations and Contemplations. 
 
 mmatebutthatfecond Death be ever a Dying Life, while the God of Lifeliveth.: 
 This is that King of the Kings of Terror, this fhakes the heart of a Rock of Ada- 
 mant, this as a World of Lead lyeth on the dark Troops 5 while yet the moft cx- 
 quifit Tortiucs,if tranfient and finite, bring Cordials with them to the fainrei! of 
 Uirift's Followers, fugaring the bittereft Pills to the hunnble, patient, tormented, 
 perfecuted Ciiildren of whom the World is not worthyjthis alfo lerves Gall in every 
 Difh to him who could engrofs the Out- principles Delights for MethufeUh's Age. 
 But Eternity is as Incomprehenfible as the Eternal God , as far beyond Men and 
 Angels as Infinity is beyond our (hort, narrow, fhallow and fuperficial Meafures. 
 This God, this Chrift, this Holy Principle is our God, our Chrift , oar Holy Life, 
 foT ever and ever, and were there any thing af:er for ever, it were ours ceo. 
 
 2. Look then (O my Soul) fixedly on this Freehold, and dilclainfully, onallvi- 
 fib!e and invifiole melting Idols and airy bubbles, breathe, prefs,pant, fweat,frceze, 
 fufFer, fight, run, watch, perfevere, till thy dry husk crumble and fall off, and thou 
 flialt reap once and forever, more than Eye or Heart can fee w conceive. 
 
 On the i6xh. Queftk)n and Anfwer, Why is God's wntb Eternal^ &c ? 
 
 Let God be true (and every Man a Lyar) who faith he is Light, in him is no 
 " Darknefs at all. But > et if the Creature fliall put out its own Eyes it is Darknefs, 
 having extinguilhed the hx)ly Light initfclf. Again, he thacd^^elleth in love, 
 dwelleth in God for God is love, bat when Evil Ange.'s and Men fix themfelves la 
 Enmity, they caufelefly quarrel with God, live no morcm that love, but enter 
 into wrath in their own Evil Principle. This being fo (O my Soul) fearch thy feif, 
 what black veils are there excluding the bright, holy, eternal Light of God. See 
 alfo if there be an unmortified, impenitent , repining, impatient Spirit fwaying 
 and prevailing in thee, that thou be eftranged from the meek love of God, leading 
 thee Captive in the inward Kingdom of dai k Fiercenefs, and then that the Devil 
 perfwade thee not, that God willeth thy Deftruftion, and thou to excui'e thy wil- 
 ful Rebellion, Blafpheme the God of Eternal Light and pure Love. 
 
 On the lythQucftion and Anfwer.^f'Z'rfi w God's work in HeUJt Hell a local plMe? 
 
 1. The Holy Eternal fehovah is in himfelf undivided , yet as he operates in all 
 the feven Forms of the feven Fountain Spirits, moving to make himfelf Creaturely, 
 fo all divided Properties derive from him, and are radically in him, and the multi- 
 plicity is as a very little thing comprehended in the infinite Unity. Thus the Fire 
 which is the Life of all Creatures is often their Death, but when it generates, the 
 Light is the Joy of fuch where it fo proceeds : if it generate the Holy intelleftual 
 Light, the Fire is made Holy, and the whole Exigence is Ange-ical and Paradifical : 
 but if it dv.'ind'e into an Image or meer Reprefcntation of the "true Light, it dege- 
 nerates into a Shadow, and if the Light that is in any be Darknefs, how great is 
 that Darknefs ? 
 
 2. Come up hither (my Soul; and fee what Light thy Fire yie'deth, grows it 
 toward the Harmony, refigning it felf into the Unity ? then thou haft thy Fruit unto 
 Holinefs, and thy End evcrlafting Life. Or is it captiv'd in the Wrath of the divi- 
 ded Properties, labourethit inBtiildingBitifi, ftriveth it to be its own Lord and 
 Law-giver, is felf its firft Mover and Ultimate End ? thenlhalt thou of theFleih 
 reap Corruption j the Difunion makes Difordcr , the Diforder caufeth Avcrlion, 
 that again begets Anguifh, that iflues into utter Enmity, that finally into Rage. 
 
 3. Oh then (my Soul) return into thine impregnable Fonrefs, ftep back into 
 thy Child- like Innocence, Meeknefs and Simplicity. Haft thou in Adam loft thy 
 
 dea^ 
 
Meditations and Contemplations, 221 
 
 dear Vii'gln Purity ? yet blafh away thine adulterous Apoftaiicard with torn Hair, 
 flowing Eyes, and a broken Spirit, ackno\4(ledge thy unworthinefs, implore to be 
 as one of the hired Servants, and thou wilt find thy Father hath bowels 5 a ki s of 
 his will brealc thy Heart, melt thee as Wax, imprefs in thee his Ne-v Life, where- 
 in the various Properties draw all one way. Divine Love will crucifie Self-love 
 and Self-will, and kill the Enmity as the freih blufliing morning doth the Fogs of 
 the night. With- hold nothing from him whole are all things and all Worlds, 
 whofe thou art, and who fpared not his One Only deareft dear Son for thee, to 
 attone thy divided, inimicitious Properties, ranlbm thee from the Principle of 
 Wrath, exempt thee from the Eternal Dark Abyfs, free thee from the Hell of 
 Hells, thy exceeding finfulnefs, and to bring thee who waft a Devil inwardly, and 
 a Beait outwardly, to be a Child among the Spirits of juft men made pcrfeft by his 
 Mighty Salvation ! 
 
 On the 1 8th Queftion and Anfwer. Where it Heiven ? ii it a. locd pUce ? Stc. 
 
 I. What a taking Travel were it to pafs with and thro* Temporal Plcafurcs to 
 Eternal Joy? If fo, what throngs would refort by treading down the fide banks to 
 widen that narrow way ? But thou haft learnt ( O my Soul ! J that the pleafing of 
 theilelh istheParadiceofFools 5 confider thou therefore that it is abundantly 
 fiifficient advantage by palling through as many deaths as are days in thy Pilgri- 
 mage here, and through as many horrid Hells to, at laft to fiep lafely into our 
 Fathers Houfe. How acceptable were the contemplation of Heaven, if it were 
 enough to entitle us to it, without wetting a foot, to fit on an ealie Chair, and take 
 a profpsft intheHoly Sa-iptures and other Books of what fome Travellers thither 
 have left on Record, which will do the work when the viewing the World on a. 
 Card will entitle us to the Kingdoms of it ? 
 
 1. But becaufe there are Legions of Lufts binding hand and foot, there is much 
 to be done, and much help to be fought, ftriving, mortifying, worlang, crucifying, 
 fafting, refigning, patience, lying low, being often in the furnace. And becauie 
 there is a devouring Lion oppofing malicioufl/, there is need of great Faith, con- 
 Hant, flrong Prayer and Watching. Becaufe alfo the Wifdom and Glory of this 
 perifhing World oppofeth, there is need to become Fools, to be accounted the 
 OfF-fcouringofit, to pafs through the Good and Evil without being impreflcd 
 and fvcayed by either, but m meeknefs bleffing them that curfe us, praying for 
 defpiteful Perfecutors, and lying dead to prefcnt defirable things, that thou maift 
 be railed by the firft Refurre^ion. And now ( my Soul ) thou feeft that Heaven 
 is no emptv fpeculation, butentring is opening Heaven: And the Lord Jefus,who 
 is the Heaven of Heavens in thee with a mighty Power utterly unconceivable to 
 the top of Man's Wifdom, and the acuteft deepeft fearch of all the unregenerate 
 World, and to the Children of the Reiurredion known but (as Li a Glafs) darkly. 
 
 On t'le 19th Que.^ion and Anfwer, What ire the Dominions of Angels Evil and 
 Good} 
 
 I. Piv/i meditating the Heavens, is tranfported into admiration : If'hit U 
 Mini &c. Bat what pUce may be found low enough for Man to proltrate himfelf 
 in, who fcrioufl/ confiders his loathfom deformity by fin ? he is i'o far bafer than 
 the Outward Heavens,which yet muftpafs away,that he is viler than the Beaft that 
 periflieth 3 for his fubjedion to vanity he owes to us, is alio viler than the Earth, 
 which bearing ourCurirc,yet gratefully pays what it can for theBlefling?rnowering 
 on ity and willingly ferves tlw higher influence? of Nature to generate noble Con - 
 
 cretesj 
 
222 Meditations and Contemplations. 
 
 cretes ; and were it delivered from oyr Curfe, would gladly travel for Paradifical 
 Produiflions } but our heavy Curfe is fo eaiing, xhat it hath entred the Timber 
 and Walls, therelorc muflthis Houfe needs, as chat having the incurab'e I.eprcfie, 
 be puli'd down. We arealfoviier than the poifonous abominable RcptilcF, for 
 thev are but lig:>.res of the forms cf the Black World 3 but finful Man is really 
 unicc.i to iheni. M ir- a] To confidered as Reprobate, is worfe than the Devils, both 
 as he is Icwer by Crcad')n, and higher b;- Egyravated trar.rgreffion,having tnimpled 
 On the Only and mtft eKcdleiit Remedy "freely offered for his recovery, the Sa- 
 crifice < i the moit Holy of Holies, the Only Et.?rnal Son of God. 
 
 2. And i? there no Crcati.re io vile as Man ? Hold this (o my Scul ! ) for thy 
 Contemplation remain conf(.urdrd and ailcnifhed: Let not thy Tongue Imother 
 what thy Intellect fees, nor thy Pride refufe thy juft Reproach; flatter not, paint 
 not, indulge not, but depart cut of thy felf^as now clothed with thy (hame and 
 filth j cry to him whv;fe Eternal Mercy is infinit e for pitv to caft his skirt over thee 
 now in thy Blood. And when thou contem.plateft the mbiime Wifdom, excellent 
 Power, and irrefiftible Aftivity of the A";^e!ical Hofls, and lem.embrefl that the~ 
 fubtiltyofa Fox, the ftrength of an Afs, the nimblenels of a Fly, thejkillof a 
 Bee lurpafs thee, yet know, (if regenerate into the Image of Jefus Chrift) thou 
 maift by humble Obedience and willing Child- like Refignation to the Conduft of 
 the Councils from above, obtain That Wjfdom which the Old Serpent is fliorc of j 
 thou maifl hate fin, in a meafure, as the Holy Angels do ; (vz't) really, becaufe 
 it is fin, and univerfally ; thou maift love Holiriefs, Purity and Modefty fincerely, 
 in a meafure, the perfciflion of which Love is the Glory of the Heavenly Hofts. 
 Let not therefore the fi^ame of thy nakednefs fo fink thee, but that thy humble 
 thoughts may offer up Volumes of Blelfings for any poflibilicy of recovery .To Thee 
 therefore who art all in all, and infini rely aSove all, be offered up my wi etched 
 all : To Thee who art all pity be prefented my mournful earneil: prayer, gracioufly 
 lay hold on m) feeble Faith j let thy Wind blow Life on my dry Bones. To Thee, O 
 Fountain of Goodnefs, be given all my weeping praifes, and my whole Soul for 
 ever. 
 
 On the 20th Queflion and Anfwer. Cut ofvfbat Uthe FJfible World, created } &c. 
 
 1. This Vifible World is originated out of the Eternal 3 thence fprung the Stars, 
 and four Elemeits of the one Element; the Fire adtates feparates and digeflsthe 
 other three Ele.r ents ; aid the Father of Nature forms all according to the Will 
 modell'd by the Wifdom, and give'rh the Tmdure. Thus the Fire-life in Man's 
 Mortal Body, helps three Concodions ; the firft in the ftomach as the Chilus 
 nourifhing by aflimilation anfwering to the Air ; the fecond in the Mefentcry and 
 Liver, as Blood anfwering to Water ; the third Conccdion is the paillng by the 
 Veins into the grofs Members, and by the Arteries to the more fine, and to add to 
 the Bones, a-nfwering to Earth and Stones ; in each of which is a feparation of 
 the unprofitable part. This Contemplation well raifed Duvid to fay, I am fear- 
 fuUy And wonderfuiiy made. And as in our Mortal Man there is fcmething furvivmg j 
 vi^. thcTinfture; foin the Out-birth, the Soul of it and Tinfture being cut of 
 the Eternal Nature and the firfl Principle, is indifToluble, but the Beflial Man fees 
 not that, but greedily catchcth at the Husk and Hogs-meat, the excrementitious 
 part. 
 
 2. But thou ( Oh !my Spirit) (hew by thy humble meeknefs thy high extra- 
 (flion fhew by thy Refignation to the univerfal Will of thy Creator, that thou art 
 his Child, k;ep thy Lamp clean, that being enkindled by the Fire from above,thou 
 maift enlighten the dark Forms of my Immortal Soul to know and live to God, 
 
 and 
 
Meditations and Contemplations^ -22] 
 
 ■and will purely his wills that my Souls heat may be a Love fire, and that Lovie- 
 fire may be a conftant Fountain for thy Love-flame. That as every individual 
 Creature in their degree do unawares to themfelvcs fliew the Almighty Power 
 and Infinite VVifdom of God, thou bein^ intrufted more than they all with five 
 Talents, mairt prove them to ten; and fhcw funderflandingly ) not on!y his Infi- 
 nite Power and Wifdon but Infinite Goo Jnefs, Grace, Clem'^ncv, Condecenfion, 
 Pitv, Love, Bounty and Sweetness- And thou. Oh my Aftral and grofs Body! 
 beware left the poor Brutes, by fervin.:; thee while the/ live, and dying to keep thee 
 alive, out-ftrip thee not fo far as to witnefs againfi: thee, that thou haft prevented 
 the end of-thine own Creation and theirs bv infatiably lufting to indulge and 
 fcrvc thy felf thereby, roblmg thy Soveraignof the fruits of his Vineyard. 
 
 On the 2 ith Qucftion and Anfwcr. Whence proceeded Evil as peifonoui Creatures 
 here} &c. 
 
 I. Out of the Dirk Confufion by the Apoffafie of Luciftr and his Le^'ons, the 
 F/4* moving by the Separator to bring forth, every Power ftrenuoufl/ willed to 
 make ic felf creaturely; fo wasitthclevcn Flaners feverallv bear the kven fepa- 
 rate Powers, and according to them are impreired the Evil and Good Properties 
 on Plants, Minerals and Senfitives ; not that any one is wholly one, but one is 
 prevalent, and the reft fubfcrvient. Thus evil, venomous, loathfom, voracious, 
 fierce Creatures and things have cxiftence. yet fliinech the Sun, d»fccnde:h the 
 fwee: drops on them, and fpringeth up the fatnefs of the Earth for them. 
 
 z- Behold here the overflowing Bounty of the gracious God who feeds the 
 young Lions and young Ravens, the Dragons and Serpents of the Wildernefs. Be- 
 hold here alfo his Long-fuffcring, who not only fpare? but heaps up outward blef- 
 fings on far worfe ; (v/^) obftinate, hardened, feared Re. .els, for whom he hath 
 not fpared his own Son, and on whom he hath waited, counfelling, entreating, 
 convindng, refifting and dropping Line upon Line, perhaps tuentv, forty, and on 
 fome fifty years ; for ever blelTcd be that abufed Creator, that bleeJing Redeemer j 
 that grieved Holy Ghoft. 
 
 3. Come hither all my Inward Powers, proftrate 30urfelves, be enkindled by 
 this Holy Fire ; learn to do good for evil, bleffing for curfing. Be aftonilhed 
 (O my Soul !) that ever thou didft return black ingratitude, and trample on hea- 
 venly Blood and Bowels of Mercy, that thou haft not only been as the worft of 
 Beafts, but much more vile, and haft had fomething in thee to ftout ic out againft 
 the Charms of Dirine Love. God glorifies his' Almightinefs, Wifdom and Good- 
 nefs in Evil Creatures, hisjuftice by the Devils; fo that if we be wicked, what 
 loleth he ? and if we be righteous, is it not for our felves ? 
 
 On the 2 ith C^ueftion and Anfwer. Why mufi there be Strife in Nxturs ? 
 
 i. By Nature is meant the Outw.ird Nature, where ftrife arifeth out of con- 
 trariety, and contrariety founded in the dividing of the Properties, which di- 
 viding fhould ha\ e ' een hidden from A.Um^ had he continued in the Harmony ; 
 but hts Fall opened the Enmity in his Soul, in his Spirit, in his Aftrai Mai and in 
 his Body, which then was brco ne V^ft.al. And the Peace, Mai compof,;th is the 
 confeqiience of ignnra ice or ffjpiliuy, which our Saviour when he comes breaks 
 and draws a Sword r.gainft. 
 
 I. The reafon is. becaufc the Peace of our making is a ftifling or violent ft^op-^ 
 ping of the Natural iffies of the Striving Propcrtics,no more like the true Reft than 
 Ad'itns Sleep was like the ParadihcalLife ; but the Lord's Reft apd Peace is when 
 
 Ff ' the 
 
124 Meditations and Contemplations, 
 
 the fix workinglPf operties refult in the feventh, and the four Fowls generate the 
 fifth; yet neither the lixth nor the fourth ceale to be, or to work, but in their 
 working attain the true end of their work. 
 
 3. Is It thus, O my Soul ? beware of indulging, drowning and burying thy felf 
 in Hupid eafe, but as the Infinite Father worketh hitherto, generating the Son, 
 and the Son worketh in the Father, and the Holy Ghofl goeth out continually with 
 Tower and Vert,ue3 fo alfo in thy very little, wretched, poor faculties, co-operate 
 with higheft longing and defire in this happy ftrife j bring the ftrong Forms cf thy 
 firft Principle, into the meek Light of thy fecond, and let all iffue into Divine 
 Love and Delight, which will be a third, till thou flame, and thou be as fuel, dy- 
 ing and nfing again always more bright and flaming. Fear not to die daily, but 
 ftudy, prefs, pray and praftife it, that thou maift every day be renewed and tranf- 
 formed into the Image of him, a glance of whofe gracious countenance hath a 
 ravillaing Pov^er, and covers thee with (hamc and confufion, and yet with excefs 
 of humble trembling Joy it ihakes, yet confirms, it kills, yet revives. And if a glance 
 be fo noble and powerful, what were a fteddy look ? and then what lofeft thou 
 foraying into outward divertifements, thole deluding fiatterers ? Lookcft thou on 
 any thing without a defign to fee thy great Lord in it ? it renders thee lofs of time, 
 bows thee down like the Beaft, is thy fnare, and thou doR unnaturally lay hands 
 on thy felf, be thine own deceiver, making thy fences thy tempters, left there 
 fliould be want of Devils ; but to ffrive againft this is a Holy War. Art thou (my 
 Soul) unwilling ? pray the Divine Will may make thee an impreft Souldicr. Faint- 
 eft thou? Love hath Eagles wings. Feareft thou? Faith hath a whole Armoury. 
 Thinkcft thou this Combate is above Thee to atchieve ? what were all the Spirits of 
 the Juft made perfcd,but the Children of finners, and themfelves finners pluckc 
 out of the Fire, Captives redeemed by our Lord Jefus ? Look on that Eye (my 
 Soul j w ho ever looks on thee, and all days will be holy days, all places holy 
 places, and thou ever in the bcft company thou art capable ©f, fuch as will teach 
 thee to lead thy natural ftrife into fupsrnatural triumph. 
 
 On the 23 th Queftion and Anfwer. On the Vividing the One Element into f 01^, 
 
 1. Like as the Monuments of former Ages, the Tower of Bite/, the Egyptian 
 Pyramids, the undertakings of Jrchimedes,8cc. do commemorate the Atchieve- 
 ments and Skill of the Framers ; fo do the works of God fpeak the great Jehovah : 
 Whence the Pfalmiftj The Heavens declare t'^e glory of God, and the Elements Jhew 
 hk bandy-vporli. The four Elements are according to the four Forms. 
 
 2. Behold how out of one are all things infinitely proceeded, for out of the 
 ^ Unity is breathed the multiplicity, fo that when we bring our multiplicity for- 
 ward, as we ought, we return into the Unity. O mv Soul.' let the multiplicity 
 of the very Out- birth of the third Principle be but taught to know its diftance, and 
 thou maiftlive inthe Unity, rule over the Multiplicity, and bring out cf the four 
 Elements their Glory and Vertue for thepraife of the Almighty Soveraign, that in 
 an outward way ( yet having Eyes within ) they, like the four Beafts before the 
 Throne, without ceafing fay. Holy, holy, holy ^Scc And again, when thou dieft to 
 the Tyranny of the four Forms of thy Root, thou afcendeft by their Harmony into 
 the fever al branches bearing good fruit. 
 
 3. What tho' thy Sting be fharp, may it but ftir thee up the more vigoroufly to 
 the work of God in thee ? What tho' thy Fire be hot, may it be the incentive to a 
 radiant Love- flame ? What if thy Anguiih be greatly ponderous and opprcfiive, 
 if it ballance, fteddy and fix thee to a glorious perfeverance ? Courage then, thou 
 art on a Ihgrt Voyage to a vaft Country. Are not all the Elements doing their 
 
 IcyeraJ 
 
J[fedftatfOf2s and Contemplation}] ix^ 
 
 fevera! Ofiictfs ? Is not every Pile of Grafs ob«ying its Ordinance, and levelling at 
 the End of i?s Inf?i:ution ? Is not the whole S-'amily of the very innocent Creatures 
 preparing themlclvcs to live and die for thy f Icafure, profit and neceflity : And 
 wilt thou not do and fufFer for him whoi'e thou art, and who hath vouchlafed to 
 make himfelf ( of meer Grace to be ) thinf, and which conformity in thee is for 
 thine own abfolutely neccfTary, overflowing Ecernal, fuperabundant Advantage; 
 thou haft: but thcfe three things, make thy choicc,either to go back into Egypt^i^ond 
 ftilland fallinthc Wildernsfs, or go on after thy Captain into the Laud flowing- 
 with Milk and Honey. 
 
 On the 14th Queftion and Anfwer. Wherefore^ and to what Benefit are Stars 
 Crested ?. 
 
 The Stars are the Revelation or Immenfe, palpable, finite, diflblvible Body of 
 the Infinite, Eternal, Holy, Subftandal World, and that, r. In their Splendor, i; 
 efpecially in the glorious fliming Sun. But how dirty and vile is Man ? O m? Soul, 
 how art thou darkened, every little Sturm clothes thee in Rigs, andcafis filth on 
 thofe Rags ; every recefsof true Light leaves thee languifliing as one Foot were in 
 the Grave, whilft their Beauties arc (in their Principle ) lifted far above fuch mu- 
 tations J fix then thine Eye on thy Sun, and like the Flower of the Sun turn ever to 
 him, and only to him wherein alone lyes thy chief good. 2. In their variety *J 
 wherein they are admirable, particularly in the feven Royal ones- So are there 
 in Saturriy Mirs, Mercuryzndfupiter when crofs afpe;led,an intolerable ligation, 
 ang'jii>i, rage and proud elevation, inthe5'M«, Moon and ^cww a fcorching Fire, 
 Inconfliancy and Impurity, in all which the Eternaldark Principle openeth it felf, 
 but in their benevolent Afped is an Harmonious, Noble, Tranfcendent Excel- 
 lency figuring the Paradifical Holy Principle. But how much in thee, O my 
 Soul, is there, not only to figure, but of the real fubfiance of the dark World ? 
 So much as thou haft of Covetoufnefs, Envy, Anger and Pride, fo much art 
 thou not a repKefentation but a part and limb of the dark Abyfs, an eflential porti*. 
 on in thy proportion of the black, raging, blafpheming, burning Hell of the 
 Damned, radically, virtually and potentially. What is the Long-fufFering of 
 God who bears affronts and defpights from vile wretched Man, while the whole 
 HoffcsofStarspunduallyobferve his Ordinance, and are at his beck. 3. In their 
 ( as to Man ) Infinity they figure the Angelical Hofts. And as every Angel is as 
 one whole Kingdom, fo is every Star as one whole World ; how little a proud 
 Worm then is the dirty piece of Clay caird Man? How dare any the grcate/l of 
 them admit a thought of being his own Lord and Law-giver to enter his foolifli 
 Head and deceitful Heart ? And how much lefs dareft: thou ( my Soul ) who art 
 of the leaft, loweft, and moft unworthy of Men, why delayeft thou to give thy 
 whole will, thy love, thy hfe, thy felf to him, from whofe word thou fprungeft, 
 bv whofe word thou fubfif!eth, on whofe word anchoreth thine only hope for 
 Time and for Eternity : Deceive not thy felf by giving up the gi,iidancc of fmall 
 and indifferent things, whilft thoufway eft the weighty imports of thy Life, and 
 refenteftadifappointmenttkereasadifmembring, but faithfully, ftedfaftly, wil- 
 lingly, fubmi(fivelybow with equal refignation to every of his Providential De- 
 terminations, thofe of the nearcft and moft fenfible concern as of the leaft ; fo 
 fhalt thou dwell in a peaceable Habitation .4. In their fteddy duration,their Morn- 
 ing commenced with what is cali'd time, and their Evening compleats it, and 
 then (refolving) Eternity relumes all, but I am ofyeftcrday, orlafthour, and 
 do poft away with the next, yet fo feeble as cannot watch with our Lord one 
 Hour.. A weight of Glory is at the Goal, yet I would havcic before I run ; mora 
 
 Ff 2 chan 
 
12$ Meditations and Contemplations. 
 
 than Heart can conceive is prepared for perfcverance, but 1 would have all before- 
 I well begin. O my dear holy God, and mufti ftay enquiring after thee > Muft 
 my {hortrir-efecm long tome? ^ uft my hope bedcferr'd till I faint? M.ifl my 
 lick^'oul be Impriibn'd too, and none to vifit her ? Have I but one in my Heart 
 on Earth and in Heaven, and muft I be fo throrgd v\ith Strangers as not to 
 touch the Hem of his Icamlefs Garment? While I pine awav for thee I do je: 
 tremble and blulTi to approach theej how can fo foul ut c^ean a Crcatuje come 
 into lb pure a Palace, or Stand before thy Holinefs ? Sha-ne covers me, > et Pafllo- 
 rate Love makes m.e bold and impa:ient. I will not, T dare not plead mo^itfl i:\ 
 excufe of difobedience. if 1 v.ithhold my fel'I die, fori cannot live in thy ab- 
 icr-ce. WhatkindofLifcisthis that ke:ps me from my Life, when {hall thy Ba- 
 ni'ihed be recall'd ? Oh le: not time with- hold Eternity, let not manv days Je igthen. 
 my Night. Ismy prefence in this Body able ice from m.y Lord .- for how can the 
 dry Ereafls within the reach of this vile Body fatiate my thir'^y Soul? What kin 
 isthe periihing lump of this Body tom? ? it is deaH, why fliould my living Spirit 
 be ryed to the dead ? Yet will my Lord continue me under the load of mine own 
 making, burymeunder fofada Vail, leave main Anguifh nail m; to the Earthy 
 deny me the view of my ore only moft fweet, dear, precious and dcfirable 0':i- 
 )t£t f It is the Lord, he doth all things well, w'^o having himfelf but one only Be- 
 gotten gave that his only Beloved for me ; and (hall not this fiience me, caufe me 
 5, to a:quiefce and fwallow me up for ever ? 5. In their order, not juftling, Parting, 
 lofirg, over running nor fainting, but regularly, fteddily, jointly ever proceed 
 on their Creators great designs ; Their Motions, Afpe(5ls, Courfes, Pofitions and , 
 Variacionsfoexaftlyprecife (to the praife of the God of Order) that all or 
 much of that they are about, is cafily fore known, But among Men what King- 
 dom tho'm Peace, or Army when their Life depends on't may be found without 
 ftrange difcrdcrs, what Town, what Family without it, what Man but for a very 
 few ftcp^ treads order ? for we having by tranfgreffion loft it, are both ignorant 
 ofitand obftinateagainftit ; fo that to introduce the ri^ht order is rcquir'd in 
 forming of the Inte lie fl, alluring of the Aff^dions, and fubje fling of the Will, and 
 there is alforequiiite clenching of a Nail, and driving in of a Goad, or elfe order 
 ethrr ftarts or dies But who is t' at ^'!an dwelling in a Houfeof Clay, who upon 
 anunering Inrelle^isu-.i el to the Divine Oi^der foas to conform an unwaver- 
 ing will thereunto- How in?nv faintings, recoils, runnings back, and Apoflacies 
 haft thou (my Soul) fadly Experimented what hour haft thou continued only 
 the Lords without mixing Linnen with t>e Woollen ? And m.uft the Holy Spirit 
 be grieved wi:h fo vie a wierch m(jft: thy Bones be fet and diQocatcd by a conti- 
 nued Succefii >n ? Oh thou Fountain of Goodnefs when fhall thy will be doner 
 here a"^ it is in Heaven, wh?n in the ourward Man as in the outward Heavens, 
 when in the inward af in the ho'. -- Heave -s? Let thy fweet Order bury my con- 
 6f fufions that in thse ma- he m; Reihrredirjn. 6. In their enei^v, ftrength, and 
 arftii'e vigour, foare they the immediare Parent of the four Elements, being the 
 fame in t^e outward Principle asthe frengthof their Root and Originals is in 
 the Inward Worlds ; the four a-^guifhing Conftellations alfo afford matter, and 
 in the Moons property exhibit ic into palpable fubf^ance, this the folar power ex- 
 alteth according to the kind the Separator difpofeth every thing unto, in Minerals, 
 Vegetatives andSenfirives generatUig animating, maturing, invigf^rating, enno- 
 bling, irradiating, and again cx'ialing their volatile parts, and diflblving the Fa- 
 brick- All ftrong couragsous Cre.tures owe their compaction and fortitude in- 
 ftrumentally to them. But what am I who cannot by all Humane Art or Policy, 
 qr.by any Fortrefs or Arms be defended againft a Fly, who if Commiftion'd to 
 H9iftility can enter fuch Organ as may fufifocate niy Breath? How inevitable my 
 » Mifery 
 
Meditations and Contemplations. 217 
 
 Mrerythatlatoncenouriihrny Life and tlie 5ceds of my Mortality brought 
 forthof chcV/ombwithandinme, and after have with pain, hazard, caie and 
 forrow flruggled a fcM years, my Coiftellations having wrought their courfe, it 
 muil be faid to me, return to thy dufl as all other the Sons of vat.i Mankind. 7. In .7 
 their Vertue u hi:h is fo confpicuous that from them every Creature of this who'e 
 Prinrip'e derive their Excellercyj The Elements their fimplicity, the outward 
 Heavens their purity and ferene Beauty, they enrich tr.e Fields with Fruits, clothe 
 them wich Fiowf.rs. replenilh the Sea with Inhabitints and precious Things, the 
 Air with foul, pene:rate the Bowes of the Earth, fo as to produce and generate 
 preciouS Metals, Stor.es and Sanatives, give Excellency to Senfirives from the 
 Ant to the Elephant, their a^ivity, comelinefs, ufefulnefs, cunning and feminal 
 Power. But above all to ''ana vigorous beautiful Body, a prudent capacity and 
 prcfp:rous fuccefs, fun ifhi g him with fuch Abilities as may be applicable to - 
 prefervehimfelf and others, by implanting, improving and repairing things pro- 
 fitable, and extirpating and preventing the noxious, alfo ennobling him with 
 fuch Endowments whereby he may rule over and give condud to the Inferiour 
 Creatures, and ufe the Creation, the Earth, Water, Air, Fire and Wind as his 
 5ervants to do his Work without Wages or I imitation of Time, (^c. The Ruler 
 of the day and Miftrefs of the Night are his Diredors. 
 
 Onthe ^^thQueftionand Anfwer. Of the Temporal Ndturesy Light and Dariineff 
 w'rer.ce thsy fprunganiexiji. 
 
 Seeing they fprung from, cxift by, and are manifcftations of the two incom- 
 prehenfible Principle?, the holy Light World and the daik Wrathful World, how 
 large a Field of Meditation is here to us Men who are Uttle Wor'ds ? 
 
 the Experience of one Man h;uhbeen, that his Clofet approaches in the Even* 
 ing hath been more confuted, perplext and impure, and his m.ofi: early Morning 
 accefs more fimple chsarful and vigorous ; the former fee r.ing not only toucht 
 with the days contagion, but at the eiitra ice of the figure of the dark Abyfs; 
 whereas his Morniig hath been a Sally of the Soul out of a Dungeon, more tran- 
 fported with a nevv Glory figuring the Relurredion. W'hich Teems to be one 
 reafon the Chridians about aa hundred vears after the Incarnation ufed to meet 
 at certain days before Sun niing to Sin^ Hymns to Jefus Chrift, <^c. Hence thofe 
 in whom < hrifl is rifen arethe Children c f the dav, for New "^emfalem knows no 
 Night. If therefore thou (my Soui) art rilen with Chrili, the things over which 
 thou artrifen are tot'.ie:diad, dry, withered tratli, and thou art erred by the 
 firft Refurreflion inta the new fruitful growing (late. But where are r he fteps of 
 thy growth is it in the figure or fimilitude of the Ne-v Birth •• Ha^'t thou a Lamp 
 without Ovl ^ A fair Building not rightly founded ? Livefl thou on rhe Leaer 
 without t'e Life - Art thou receiving Se;d, but choaking it with the outward Prin- 
 ciple? Arc thou one of the Grains that fnall be fannd awav? Or haft thou entred 
 the true fecond I'lincip'.e ? Do thy Original forms generate the true Light whereof 
 the ou'.ward Light is but a fliadow, and therewith the Divine Love whereof the 
 higheft outward delight is but a weak Similitude? Is there in thee a deep humble 
 foundation, and a fpringing up of Life through Death as a Ikudlure on that pro- 
 found Bafis. If fo the day isv dawned, and the Day-Star rifen, elfe not ; a dim 
 weak fight, yet infallibly informs when 'tis day, and when not, and why fliould it 
 be fo m> fterious to our Intelleft ? But fo difmal is Mans Fall that the Children of 
 Darknefs may more unerringly doom themfclves fuch than thofe of the day can 
 be aflTured of their progrefs therein : While that often good beginnings are flst- 
 ter'd as if the Prize were won, ai)d yet themfelves degenerate into wild Grapes and 
 
 wild 
 
S 2 8 Meditations and Contemplations, 
 
 wild OUv«s, and the awakened Souls are often under various Mirreprefcntatjonj 
 tearsandimprcflionsprocce'dingfometimesfrom real, and Sometimes fromfuo! 
 poled caules j as it happens to a difirdred Traveller in an unknown Coimtrey or 
 as to a laden Ship labouring uncer fucceffive Surges. Seeing therefore the day 
 and night wc carry about m our Bolcms ( figured by the natural day and nieht ) 
 IS trueiy Heaven and Hell, what higiieft uibgence is neceffary to introduce and ftir 
 up the one, and what dreadful earnell cautions are Fcquifite (hke Sea mark«? 
 where the Ships have been fpht ) to (hun the other. ^ 
 
 On the 26i\i Qucilion and Anfwer. Of the feparation of the Water above the Fir^ 
 frnment from the tV&tir, which is mdernexth the Fir miment, and of the Created Hea- -en 
 intbemtiifiejtbsff^atsr. . 
 
 I. The Created Heaven out ofthe midft of the Water (being the outward Hea- 
 ven partaking of ooth Waters ) IS hkethe Tree bearing the Forbidden FrLitwhich 
 Itood in tne miaR ofthe Garden between the inward and outward Principles and 
 partaking by Figure ofthe inw ard but really was ofthe outward. The Water a 
 bove the Firmament is a part of holy Paradife, and that under the Firmament our 
 palpable Mortal Water, yet a fimilitude of the other j for as this is our condenfed 
 Air, and our Air as the Breath of Fire , fo is that holy living Water the meeknefs 
 ot the Heavenly, which Air is exalted from the Incomprehenfible Forms of the 
 holy Fire. And as our Water hath a deanfing property to the outward Man, fo 
 iiath that a puritymg power to tne inward. As ours gives reception to the Light 
 which no looner looks on it but through it : So is that the Vehicle or Tranfparent 
 Habitation of the Eternal Light not to be underftood fogrofly as the Blood is of 
 the Lite of Creatures, but in a fenfe agreeable to the Spiritual Power and Property 
 
 2 . And as ludfer not obtaining his inordinate defire excited his Central Fire to 
 the dryingup ot his meek Water wherein his Light iTione, his Light thenceforth 
 dilappearcd. so when Mans dark implacable Lufl thirftmg for Domination Re- 
 venge, ortocompalsfome other evil ("according to the fierce Aneuilh of the 
 Firei^oul) is quenched, overcome and kill'd, by the finking down, humble fub- 
 jeftion and true refignation ofthe Will to the Divme Councd and Condud a new 
 Lite IS generated of Childlike Obedience by the arifing of this Water of the upoer 
 i^prings which cleanfe and become in that 5oul a Well of Living Water fprineinfl 
 up to Eternal Lite. For this V/ater is the Eternal Light and Eternal Love fub- 
 itantiated m fuch degree as this holy living Warer can be capable fo to be fignified 
 
 E^pd. 30. 18. by that in theBrafs Laver between the T abcrnacle of the Congregation, and the 
 Altar wherein the Priefts were to wafli that they died not. 
 
 3. Why (Oh my i-oul ) are thy daily and hourly thoughts fo low and im- 
 P"^*- }.^ IS not the defedot a Fountain of that above the Firmament, but bccaufe 
 thou ufeft It not. Why fomecimes feeleft thou the Fire of prevailing Wrath pro- 
 ceeding from Impatience, that from Pride, that from Ignorance of God and thy 
 le!t, but becaule tr.oii draweft not by an eameft thirft this living Water, nor 
 ""^7,lP^o It ? Why IS It by the returns of thy old Habits thou fo often defileft 
 thy lelt, and lo Icldom wafheft in thefe Waters ? Did not the Pnefts wafh 
 as often as i-acrifice was it not daily Morning and Evening, wants not the 
 Earth the former and latter Ram ? So let ( Oh my Lord ) my cleanfmg be fre- 
 quent and conltant as was chat ofthe Priefts. Let it be real as the Fire ofthe Altar 
 and the Water m the laver was real. Let my cleanfmg be univerfal and extend 
 toalltheaChvc Properties as they waQied both Hands and Feet, and theu- Fire 
 coQlumcd the whole Burnt-Oifcring. J,ct me ( Oh thou God of my Spirit ; nei- 
 ther 
 
Meditations anci Contemplations, 22^ 
 
 ther begin, much lefe end with the outfide wafliing, which is my felf n-afhing of 
 mylelf; But let my Soul, mylnfide, my Heart, Wiil, Defigns, Ddires, and my 
 fecret Thoughts be wafht by thee, for without that, I have no part in thee. Let 
 this washing laft longer than the poflibility of my polluting my lelf can endure* 
 And let me be waflit from my feif, which is the foul? ft fink on this fide Hell. 
 Then, and not nil then (hall I know, what the Water above the Firmament is 
 and can do for fuch a black Creature who of himfclf muft cry unclean, un- 
 clean. 
 
 On the 27th Qiieftion and Anfwer. Of the Mde ttnd Female H^inds. JVhtttce it 
 their Difire to each other ? And of the necef^ty of it. 
 
 1. We are taught to pray. Thy will be done on Earth as it it in Heaven, ^t feeing 
 that Man hath (now by dividing the Tinftures, who till then Imaged the D;vine 
 Kingdom ) got fuch a will as is on Earth among the Brute Beafts, lofing the Hea- 
 venly Image, what remains but that the will be taught fubjcftion, and long for, 
 groan after, earneftly defire, and accordingly pray to be reftored here to be as 
 they are in Heaven, where by the reunion of the Tinftures they Image their 
 God. Yet tho' the Rent of the Tmdlares be irreparable in the bulk of Mankind 
 here, and that God of pity to his Creatures hath extraded Good out of Evil, bear- 
 ing by Divine Patience that in Man whereof Nature it felf as deprav'd as k is 
 fliameth at: It nevenhelefs remains our Souls Work and Duty to learn what his 
 dear difappcar d Virgin Image is,, ftudioufly and follicitoufly to feck that, his firf! 
 Love, the Free Woman, tht^eruldemivom above which withdrew when Adam 
 flept, bitterly to bemoan that lofs, and account the finding that precious Pearl 
 worthy of all pains, care, and highefl diligeiKC, and having found it, then to 
 fell all to buy it. 
 
 2. But now (my Soulj feeing thou art fo Beaftly in thy Earthy, Elementary 
 and Aftral partinfeding thy noble Eternal part, behold with abhorrence thy fil- 
 thinefs by a true impartial Glafs. Where is the Modefty of a Virgin ftare which 
 doth the will of God in Heaven ? That purity which descended from Heaven, and 
 when Men became degenerate returned thither. Why haft thou fufFered the Vir- 
 gin to wait at thy Door and Window, calling as to her Bridegroom ? Exciting 
 fometimes a Tranfport of Love, othtr times fliame, again Joy to Trembling, or 
 Grief to Aftonidiment. Finding thy felf in fo ftrange a Lodging as was Mebuchad' 
 Tjfifjiir when a Beafts Heart was given him. If thou compare thy felf with thy 
 felf in fome days paft, perhaps thou maift flatter thy Judgment into Partiality, 
 and if thou compare thy felf with others feeming more filthy, thou maift be ape 
 to pride thy felf, but if thou refled on thy pollutions, and the pure holy Virgin, 
 how great wiil be thy monfirofity, how wretched vile and naked ? Come there- 
 fore daily to this pcrfedt Standard, juft Balance, true Glafs, and bewail thy de- 
 fedlion. bear the iTiame of thy deformity, be humbled to the Duft, as great Male- 
 factors and miferablc Captives whom nothing but Death can fet free and redeem 
 are dejcfted. 
 
 3. And will nothing till Death intirely free me (OmyGod^ and that my 
 Soul hath no (hare of the natural D<iath, which could it tafte would only reprieve, 
 not deliver ? Let therefore that Death of Death, the Myfterious Death of the 
 Crofs which opens the Door to the firft Relurreftion be po^^-erfully vouchfafed, 
 fo fhall I be faved from this Mother of Harlots and Abominations of the Earth, 
 and my Heart and Mouth be fili'd with thy pure praifcs for ever. 
 
 On 
 
^jc Meditations and Contemplations, 
 
 On the i8ch QucRion and Anlwcr. Of the Frinciples of the Spirit tf thit 
 ■WorlL 
 
 1. The Pfalmift medicating the frame of his Body, faith it is fearful and won- 
 -derful. The Fabrick of the whole Creation muft needs be fo likewife, for 'tis a 
 Mirrour llicwing evidently and diflindtly all Worlds Powers and Properties not as 
 a dead record, bu: in a living Image by an Articulate vc ice, with as many demon- 
 ftrations and Tongues as here are forms :' All convincing that Man of great ftupidi- 
 ty who fees not God, heirs not his voice reads not Le^lures of hiis Infinite Wifdom, 
 Power and "^oodnefs in this his Theatre. The day is the ( hild of the fecond Prin>- 
 ciple, the Ni^ht derives its Fountain from the firft, time is not fatherlcfs, the 
 Princip'es\'f the Spirit of this 'World being various fuch muft needs the Crea- 
 tuies be 
 
 2. It we. t uih Mai as with one drunk regardlcfs of the top of the Stairs miiting 
 the firii: fails down ail the reft ; or as or. t flaeping on the Brow of a Precipice or 
 bnrk oraRr er, whenccif herumbles icis to the bottom j thus he who lliould 
 have had Doninionovert^ic A ral i owcrslcfi-^g the Reins is not only hurrieJ bjr 
 them, but fubjedled ttxthe Excrcmitiefof theE'ements, and dcmireer'd over by 
 the fickly Humours, Wants and Exccfles of the Beftial Flefli, and corrupting un- 
 cleanneis of this Bag of Worms. 
 
 3. If thou (my Soul) de'ighteft i i this, 'tis as a Fool in throwing Darts, art 
 thou proud ot thy Bodies fearures as \* ell may an unlbund Man of his Ulcers, or 
 aVaflalof hisSha.kUs 3 thus to be pre 'eat m the Body is to be ablent frorri the 
 Lord, whole gracious prefence removed m^kes Heil, Return then (Oh my Snul, 
 my Spirit, and my Inward Powers ) inro your reH:, live in the incombuftible 
 Body, put on the Humility, Mode'ly, an.i Sacred Flaming Love being the Hea- 
 venly Fled^ of Jefus Chrift ; then will this Worlds Spirit own Sub j.^dion, no lon- 
 ger b; a Clog or Lord, but a ScafT and Servant. To this, O thou Almighty Arm 
 ftrengthen me, O rhou Glorious Sun, inlightenme O thou Sacred Breath, enliven 
 me j for without thee what can I do, who am fain to be wcaknefs, darkncfs, and 
 dead under this outward Worlds Tyranny ? 
 
 On the 2^th Queftion and Anfwer. Ojibe Sperm or Seed of the Genet ition of aU 
 things. 
 
 1. The Pfalmift complains, I wds fhipn in iniquity^ Andin fin did my Mother con- 
 ceivsmei but the Sperm or Seed of all things is without iniqiiity ftanding in the 
 fifth form of Fire, being in iis Exifleace a Mirror wherein the AbylTal Will be- 
 hold cth it fe If, and in its operation a tranfition unto or imager of the Multi- 
 plicity. 
 
 2. But how much doth Man who was created Good, bv feeking out many In- 
 ventions run agair ft the order of Nature'rfor out of the dark Earth fprout excellent 
 Vegetatives, uich various cheering Odours, delightful Colours and Tafts.a'id ncu- 
 rifliirg Vcrtues, out of the Mortal Waters are generated va't numbers and kinds 
 of Fiih J aUb Arrber, Pearl, Coral, O'c. all more excellent tU it' e Water their 
 Mother, which is corrunt as is the Earth. Yet Man, tho' proceeding from an 
 Immaculate >perm or Virgin Seed ohgtnally is become vile a^d filtliy, moving 
 retrograde, and is more and more degenerate, earthy, fcnfualan:: deviiilh. 
 
 3. Wertthoa (Omv Soul ) the Image of thy God, how .wouldft thou ftudy, 
 ftrive and praflife the turning a lefs degree of good into a greater, not better ir.to 
 worfebuc ( like thy great Guide and Pole- Star) improve not impair, turn to 
 
 him 
 
Meditations and Contemplations] a ji 
 
 Hmin whom only ccafcch thy variation, ihou rrayeft in his Power find thC Evil 
 fall, and the Good have a Rel'ui rcdtion. 
 
 On the |oth Queftion and Anfwcr. Of the DiftinUim cr JP/ferme of the sperm 
 jff Seed of Meals., Stonts, Veg-. Utives, Sco 
 
 i. Behold wehei-c, God 5 Infinity, how little a part ^ii'hereof is this vaft deep 
 from 5tars to Stars, the whole bjinj» but a Fomt to the infinite Abyfs , and in this 
 Iteep how fure artd demonflrable is Goa's Omniprerence and UoiverfalOrace? 
 How to ^e adoi-ed apd wih mD/lprofouiia Humilicy to be admired, and thac with 
 iincere tranfport od-eKaltei Tr.fljmed Love ; which is to begin Eternity, and be 
 iifled here in the Roll oi iJele/iral Wci flappers 
 
 2. Behold we alio, how Omnipotent Geodnefsfirftfpake the Sperm in the great 
 Myf.ery and ever fpeaketh little Beginnings (icsr.e vifible) into great Attainments, 
 liJcea« thofe large big-bellied Clouds which overcaft the Sun. is a Cloath wove of 
 moftfrnall Threads fpun of the breath of the low Lands. Man, even thus, who 
 ruleth the gentle and rar.eth the wild Bcaft> governing the Terreflrial Globe , is 
 the firft Six Days (as obierv'd by the curious) as Milk the fecond Nine Days as 
 choaked Blood , in a few more Days by the commixture o^ the Spirits and the 
 tljcd, coagulates into a thiaSkin like that wit'im an Eg', (liell, in which, three 
 little Swellings like Bladders floating arifc , in them are formed rhe Liver, Heart, 
 and Brain of that Proud Beaft, who when formed is fed at the Navel, till wanting 
 ijourifliment and room, breaketfa the Panicles letting in Air and following it, 
 iiaviogit fdf been the fubflance of venom: with wretched Pain enters the World 
 likeapoor Worm in a moit forlorn", frail, tender, deplorable manner ; and being 
 the Epicomy of the whole, (hews us what is that Power that ripens fuch pitiful 
 Beginnings, and keeps it fo long from returning to its Duft, whereto by very little 
 means it is obnoxious ? This we are before we have finned , but what doth Sin 
 make us after, if our Teeth be on edge hy our Father s eating four Grapes, what 
 doth our eating of them make us to he ? 
 
 5. And now (my Soul) whois like thy God, who (thus bafe as we arc} became 
 like us to make us like him, as once we were, and pafling over the more noble Crea- 
 tures the Angels , be:ame the Brother to us Worms , and becaufe to be born 
 and live like us was n6t wholly enough, was pleas'd COh admirable .'; to die 
 like us, thereby opening in us the Door of Eternal Life , what an Abyfs of pure 
 Love is this ? 
 
 Onthe jTth Queftion and Aufwer. Hamisthe Conjuj^m of Feminine and Mafcu- 
 line Jiind efft^ed, whence the Seed and Growth exiftetb ? 
 
 _*• The Meditation on this Queftion and Anfwer will continue the fad complaint 
 of the laft preceding J for how far are we fallen-from the Virgin Image , mtoa 
 itate whereof depraved Humane Nature is afliamed, and at which the remainders 
 of Modefty fwhich are not wholly defaced; are offended. The fhiftlefe manner 
 of our entrance on this Stage, feews us more wretched than Birds or Beafis. The 
 ■Murtherdonebythe Firil born of Woman, the ftrift Lawfor Circumcifing of 
 Men, and for Purifying ot WomcnafterChi!d-bearing,theWomen$ Confinement 
 to one place at the Temple, with many things of like import,. all llsew what the 
 breach of Modefty following the dividing of the Tindures.was. 
 a ^'.^^\P^^^^^^°'^^^V^occt(iivi%ixQmt\\t Conjunction, the Soul may a little 
 Ray it lelt trom utter finking, that though it is written, who can bring a clean thing 
 mt9f an unclean i not one ; yet all things arc poffiblc to Omnipotence ; the God of 
 
 G g Might 
 
2^j^ Meditations and Contemflationr, 
 
 Might and Soodnefg hath, by bringing a clean thing into an unclean, cleanfcd the 
 URclean, and fo brought Good out of Evil. 
 
 |. Teach us (0 tord) that Divine Skill to fetch Honey out of the Devouren 
 B«lJy, Let the fore Anguiflb of Soul,theNew Man travels with, as eonfcquent to 
 the rcntn-iadeby the dividing of the Tir<fture£ be a little cafed j Iti that bitter 
 Cup havclbme of the fweet pure Wa'er of the Fountain (open d by the Son ojf 
 the Virgin) be put thereinto. Let his ' kirc be thrown over our Sr.ame j Let af?er 
 a Night of Mourning-and Hcavinefs come fome glimpfe of Daunings ; Let the 
 Beall as well as the falfc Prophet be caft out, romske room for the dear Precious 
 Virgin fmagc, the true Bride, Joy and Glory of the Fire-Soul, and is thatfignified 
 by the Apuftle, when he faid, the IVomxn U the glory of the Mav^ but the 1 arthy 
 Woman ought to have Power on [or over] her Head, becauie of the [pure Modeft 
 Virginity] of the Angels. 
 
 On the 5 2 Quellion and Anfwer. 0/ the Tinclure in the Spemiticli J^ini or Species, 
 whence Grovsing and Lujire arifeth. 
 
 1. Of theTinAure may be faid as of the Wind, thou heareft the found there- 
 of, but feeft not whence it comech, nor whither it goeth, by it Clouds, 5eas,Ships, 
 Trees, eirv. are driven, overthrown, rent and hurried, and Earthquakes caufed, 
 yet It leif invifible to the outward Eye j So by the Tindlure, not only Vege- 
 tables , Mur.erals , Animals , Men , the Elements and Stars , but Heaven, 
 Earth, Hell, Angels , Saints , Devils and damned Creatures are aded , affc- 
 dled and dillinguifhed, yet who may be faid to fee it, for it is above the Horofcopc 
 of the Senles 5 It muft in Man be iook'd for in the Eternal part, by the Eye of 
 the Intclleft. 
 
 z. The ball of the Eye fceth all things vifib'e, but feeth not it felf , fo may it be 
 apprehended of the Tindure in us, which feeth the Tindurein the Stars, and in 
 the Terreilrial Stars the Pretious Stones, Metals, Vital Spirit of Animals and Vege- 
 tatives, ye: cannot penetrate their own Tinflure, un'efs the inward Eye be di- 
 vinely opened to that Vifion which how few are, and of thofe few, how imperfeft? 
 Natural Philofophy is exercifed in the Inclination, Vertue, Variety, Power,. Con- 
 nexion, Sympathy and Antipathy of Nature, but it is Theofophy that is Compre- 
 henfive of the Spirit, Root, Myftery and Property of every Elfence, and how, and 
 why they transform into variety, whither they tend, what they figure, and how 
 they tranfmute into more excellent, by fubliming the Tinfture when fet at liber- 
 ty, how the exalted Tinfture is fortified to the Salvation of one, and how vitiated 
 to the Damnation of another, for fo rich is the Treafure, fo large the Talent, that 
 it muft be accompted for with Ufury. 
 
 3. And is this (O my Soul) entrufled to thee, regard it as thy life, beware thou 
 do not as did the fallen Angels ; if the Light that is in thee be Darknefs, how great 
 is that Darknefs ? If thou ufe thy Members to unrighteoufnefs, it is finful and an 
 unpenitent habit ruinous, as a Man may Bleed to death by one vein j but if the 
 precious Tinfture be once marr'd and prophancd, it is as a Dart thruft through the 
 Liver, the Fountain of Blood ; the Hair and Nails will after being cut grow, a 
 Tooth may fupply a former Tooths place, but the Tinfture fpoil'd, is as the Heart 
 and Brain pluck'd out. Salt favours all things, but if it hath loft its favour, where- 
 with Ihall it.be falted ? Of the Tindlure comes the Growth and Luftre, and fo is as 
 our Mother, if any one reproach and prophane it, he becomes mortally guilty, H« 
 that curfetb bk Father or Mother Jhall furel) be put to J>eath- 
 
 Ofi. 
 
Meditations and Contmpladom, ajj 
 
 Gn the ) 3 Q.ueflion and Anfwer. Of tbi Origiml oftk Crmum pfths mittti lift, 
 
 1. When I look towards the Circumference and fee the wioged Troops, fhould 
 not I find Coeleftial Inclinations in all of them, where yet I find many filthy,many 
 cruel, many ravenous 5 I look towards the Centre, and are there in the Deep any 
 but dark undigcHed uncleannefles? yet there I obfcrve almofl: all clean, many 
 fair, more greatly nourifliing, fomeadorn'd with rare Pearls and in the d&rkcold 
 Earth the Triumphs of Nature in precious Stones and Minerals: And looking round 
 me, my Fellow- Commoners are To various as to figure all Principles, all Worlds, 
 all Properties to infinity. No Star fo noble but its Energy is Imaged in fomc j no 
 Conjundion fo malevolent but is figur'd on others. 
 
 2. The dark World hath its Subjects and Ideas, Suturn in that ImprefHon owns 
 the Wolf, Horfcleech, <(^c. Mercury the Fox and dangerous Reptils, Af*:rx the Tyger 
 and Dog, 5"o/ the Lyon, Tew^j the Oftrich and Vultures, Jupittr deformed Apes, 
 Baboons and Monkeys, Luna, unweldy Bruits- And among my Brethren oi^ Adam's 
 Apodaterace, Sjitum fways the Meagre, Griping, Carking, Raking Infaciable; 
 Mercury the fly,circumvenring Crew j Mars the infociable,outragious Rabble j Sol 
 the daring fceker of Self and Domination j Venm the (hamelefs oblccne cruel 
 Adulterefs j Jupiter the filthy Hermaphrodite and Semihomines 5 Lunj. thofe who are 
 a burthen to others and over- load to themfclve?. Yet according to the Light 
 World is a Book written with fliining, living Letters accurately Engraven according 
 to all Properties , in which our Old Man may meditate his derogating from tlic 
 Copy, vi"^. The limplicity of the Dove and Lamb 3 and in which the Nca' Man may 
 (as in a Glafs) bshold his own Face, may oblerve how the Heavens hear the Earth 
 groaning for Drought, and defcend in fwect diftilling Bottles , the Earth hears the 
 fliriveling Seed and drying Roots, and the Corn and Fruits hear hungry Men and 
 flarving Beafls, and when all are filled by the overflowing of Infinite G'codnefs, 
 how do the BlofToms breathe, and the ]aden Boughs fliew their Satisfadion, the 
 Herds return with flowing Udders and in the Flocks the Ews pay their Lambs what 
 bounty lent them, how do the Subterranean Minerals extend their f^retch'd out 
 Arms towards the four Cardinal Points, and the hidden Treafure excite Man's 
 Diligence- 
 
 3. But what part beareft thou (my Soul) in this Harmony ? Art thou Hoarfe? 
 Is thy found only like that when the Earth is knockt on ? Doth all flow to thee and 
 for thee, and art thou only as a Grave to bury them in, ran they all to thee as 
 Jordan into the Dead Sea ? Muft all thefe Voices of Divine Love be heard, fcen, 
 felt, taftcd, fmellcd, renewed, increafcd and continued, and thou as Barren as 
 Arabia's Sands, thy Heart as impetietrable and fcnflefs as the Mountains of Ice,and 
 Rocks of Adamant. Wo were me, if every Pile of Grafs mull be a Witnefs againft 
 me. Hath thy Redeemer not only given thee all thefe , but open'd for thee, to 
 thee, in thee Heaven it felf, and his own Heart, which is the Heaven of Heavens, 
 and art thou on Earth and Cold ? Why burneth not thy Heart ? why flame not thy 
 Aflfcdtions ? why dyefl thou not as a Burnt offering, and rifeft not in this fweec 
 Fu-e of humble, earaeft, endlefs Serapl.ick Love ? 
 
 On the 34th Queftion and Anfwer. On the Separator of every Specie^ of every 
 Property. 
 
 t. This Meditation exalts my grovelling Thoughts towards him, w ithout whom 
 was not any thing made that was made, yet this ^rt ^eKj is no more than the great 
 Inftrument of Omnipotence ; who when calFd the Father of Naturejit's only meant 
 
 G g a the 
 
Meditations and Contemplations. 
 
 the Father in Nature, bearing the Image of the Father, who alone is God, blefled* 
 forever. Nor are the Aftral Powers (though various, infinite and different alfo 
 feeming oppofite) to be call'd many, becaufe not one is broken from the United 
 Harmony, but mutually embrace each other, no perverfenefs among them j that 
 is left to the Prjncc and Legions of the Abyfs of the dark World. 
 
 2. All the Properties and Aftral Powers are an Egrefs of the Fountain Spirits 
 as they are of the one Will, and by figuring and propagating their Energies, are 
 as a Body Politick, whofe many parts compofe into a Republick. Thus is the 
 whole one only Separator, Father and Mother in Nature, for whole Nature is an 
 Hermaphrodite, in it the Tindures being inviolably United, potently proceed in 
 Magical Mafculine and Feminine Virgin Purity , doing all as j4djm fliould have 
 done, and with fo equal a hand, that the Excellency of one is ballanced by ano- 
 ther kind of Excellency in another : The Pith and Brain needs the Bark and Skull, 
 is Gold moft valuable , Iron is mofi: ufeful 5 the Powerful hand that lays the 
 Contexture of the Whale and Elephant is altogether as admirable in the little 
 Infers. 
 
 3. Now as by a numerous well- accoutred Hoft is fhewn the PuiiTance of their 
 Prince by the greatnefs of a River the large Traft of Land whence it defcends:So by 
 this f?eady,unwearied,5kilful,profperous,mighty Architect is demonftrated the Eter- 
 nity ,Wirdom,Infinity & Omnipotency of the Glorious Creator, who is reprefented 
 by this his excellent Agent. And as with Veneration Men receive the Decrees of 
 the Wifdom of a State with fubmiflton, the Commands of a Soveraign Authority, 
 and with Circumfpedion obferve the Precepts of Phyfick, wherein life is concem'd 
 with how much greater reafon are we obliged, or rather by genuine fwcemefs 
 charm'd to the Laws of Nature, to be Loyal to the Government, ftudious of the 
 Inftitutions, and faithful in holding the Secrets thereof, if entrufted to us ; for as 
 the Eternal Nature is in God,fo the Temporal Nature is of God, in which alfo God 
 and Heaven, is as Eternity is in time ; Grant therefore, O our God and Father 
 which art in Heaven, that I may hallow thy Name in Nature, left if I do not thy 
 Will fhewn on Earth in things feen,! be not entrufted with the Knowledge of things 
 in Heaven, which are not feen. 
 
 On the ^jth QuelHon and Anfwer. On the fx days wor\ of the Creatt<m, and 
 
 the Sabbath. 
 
 1. The fix days Work demonftrate the fix working Properties, and they being 
 diftind, do yet every of them generate another, and all fix meet to generate the 
 fcventh,yet when they concenter in the feventh,do not there ccafe to Work, which 
 were asimpoflib'e -^.s for them to ceafc to be ; but if they Work in the feventh.their 
 Operations s re hca' enly.fvt'ett'y, harmonioufly, triumphantly j as faith our Lord, 
 M^ Father Korl{sthhith*r:o, dnd I worl^. 
 
 2. Hath noc Man brought himfef in a moft wretched degree of theCurfe by the 
 Fall, of Toil and ! abour and Confufionof Language, it is on tie Work and Word, 
 what hath and is i-nai more ? A great aggravation of this Mifery is , either when 
 we fit down under Bondage in Soul and Body, feeding among Swine, having a 
 Beaft's Heart, a^ Nenichadne\ar, and f.roan not after working in God and for God, 
 which would gradually deliver from the Curfe- Aifo when we miftake our prefent 
 working- time, andflartcrourfelves with undue and ima9.inary reft, whereas we 
 are here in the Seed time, in a Journey in the fix days of Work. 
 
 2. But thou (my Soul) fpare no pains, fpur thy lazy Aftb iare, my Body,rubfe(5t 
 it to the Crofs, to free you both from the Crofs, endure patiently, die daily, and 
 having done aU ftand, empty thy fclf , lofc thy felf , pour out thy felf 3 Let not 
 
 thy 
 
Mediations and Contemplations 2?^ 
 
 thy Will be bought, but pay it to the Owner, gtveand refign it ; ; d(y and irrevo- 
 cably. As to thy Name, be content it fhouM wither as if b. --d wir.h the Eaft 
 Wind, be willing to be namelefs, the Memory of it to be as wiu : - Saad, 
 
 and fwhiic here) to be a Fool, a Child, an eft* fcouring, anv thi^-g «., • • yet 
 
 mu/l not thy work flop , let it proceed chearfully, till thy Body l:k. 
 of a Taper be confumcd ; if then thou ait found fo doing,no looner Ih?, . > 
 
 die expire, but the Sun will rile who fiiall never fet, and the Sabbath eata at tiie 
 end of the Week. 
 
 On the ?<fth Queftion and Anfwer. Of tbe difference of the Mortal Creaturet tUif 
 Chaos, }{ind^ and hew drfiirgui/h'd. 
 
 r. Had we the Intelled of an Angel, thediflinft Propeities would be ^^^iru-v 
 dex by their Idea to the voluminous Book of the great My ftery, and the Id e.: iv ■ :o 
 Creatures as it were pourtray the Potent Will and Properties of the Abyls. Or 
 had we ^i^wi's bright Eye, we migihtrcad their Names m the Language of Nature, 
 and in them the Names, Power and Vigor of our own three Principles ; but falling 
 fo £ar below both, as that many of the Bruits themfelves may tndrud us in fcveral 
 things. How weak are OUT Enquiries, how perplext our Aphorifms and Procefs. 
 The ancient Magi dired us to know the fevcn Properties by the feven regal Stars 
 and Governors, whfch are the Spirits of the feven Metals, and imprefs the Vertues 
 of the feven precious Stones, whilemany of Modern Pretenders to Wifdom ("ha- 
 ving loft the Spirit, Life and EfTince of Nature) fill their Heads only with the 
 Names, Mood, Figure, and Grafp at Shadows of things. 
 
 i. Behold how various are the Species, how curious the Symmetry ,how agil the 
 Compofure even of many Infeds, how wonderful the Tranfmigration and Pro^- 
 du<ft of the Silk- worm, the Confevftion of the Bee with her Feminine Monarchy , 
 how crafty the Nets of the Spiders, how providently laborious the Ant, where^ 
 with our Lord upbraids our flothfulnris, and we gratifie our Pride with the Silk, 
 and our Palate with the Hone^, inflcaJ of fearching out and adoring of the mofl 
 High in thefe his little Creatures : yet are thefe little ones f^reat , compar'd with 
 thofe (to the bare Eye invifible and only vifiblein good GlafTis) which fits fpinnmg 
 in Sage leaves and yet how many Atoms may that Creature be divided into. Con- 
 fider we the»r Sympathy and Society not only of Flocks and Herds, but of Birds of 
 Prey, as Rooks, Stares, Storks, alfo their Antipathy as the Thrclher and Sward- 
 hlhagainft the Whale. 
 
 3. But now how highly ncceflary is it that from this open Dooi" all fhould im- 
 partially fearch themfeives to fee whether their Spirits are imaged according to 
 the Evil Creatures, and if they find the Powers of the dark World predominaiic, 
 that they learn to die to them, elfcthev die in them, fliall rife in them, and live 
 cvcrlaltmgly in them j and of what infinite concern endteCs Mifery is, all reafona- 
 ble Creatures may judge. Whereas, if by the Spirit of Life we mortifie the Deeds 
 (that IS, the lufts) of the Body of Sin, we fhall by the fame Spirit be raifed now in 
 the firft Refurreftion, which excludes the fecond Death, and begets the Divine 
 Life fpringmg up through Death, by felf-emptying, where no Creature nor all of • 
 them hath any room bat the Lord, and thofe only to Contemplate his Grace a>id 
 Innnity in. 
 
 On the 37th qiieftion and Anfwer. To vhat end , and wherefore were the mortai 
 Creatures made. 
 
 I. When the gracious Creator placed Man here, it was in a Farm wdlftockf> 
 
 but 
 
\^$ Meditations and Conternplationi* 
 
 bi)t that which meets my Meditation on the prefent Subjeft in thekftParagraoh of 
 thcAr.rvvcr, whichis the Eternity of them in their Idea, how fading andtrarmto- 
 vy loever they s»re. Thcglorinus Work of the Cjieation is no? a bare Pageantry, it 
 nnift ceafe as to its prefent Forms, but not vani^ into a non-emity j tor it ftail 
 
 bud forth for the fake of it's Tin«flure, by the ftrife of the Properties, to the Glory 
 of the God of Glory, and as In^^lances or Trophies of the Viiff cry, theueak Mem- 
 bers of the Almighty Lord Je'us Chrifl have obcain'd by their Lord's ftrength,forti- 
 fying them to tread I'.is ftep?, and follow him in the Regeneration. 
 
 2 By thereverting of cncfe F giires, Iha'dthe bleffed fee how meekly the patient: 
 Lambs and other good Creatures pour'd out their lives, how quick and pun^ftuaiJy 
 the Fowls contributed, as did ti e C^uails ard Raver, how readiiy the Inhabitants of 
 the Water yield themfelves as thoie to the Apoll'es Ne^s, how liberally the Olive 
 and other Fruit Trees pour'd forth their fati efsj and the Elements their feveral 
 Stores. And to the curled Reisders of God, Tnall all Creatures be plain material 
 Demonftrations of their Abufes by Man's Excefs and Cruelty ; the toil of the labo- 
 rious Oxe, the fweat of the macerated Horie , the life of a multitude of other 
 Creatures profufely lavidied away to pamper bafe fordid Ltfts , run as with one 
 cry, not asthe Lambs againfl a devouring Wolf, or the Turtle againlt the Vulture, 
 but that as thofi D:vils in Humane ftiape fliould ranfack the Indies and four Ele- 
 ments to humour their infatiable Lulls. 
 
 3. What Arguments (m) S;;ui) may be drawn hence fcr S'obriety, Moderation, 
 Humi'ity, Thankfulntfs, Improvement of the Strength given us, liberal breaking 
 to the Poor, and Mcr:y to the Dumb Crisatures, of doing all not only as berore the 
 Omnifcient Eye, who u ill be a ' « ift Witnefs, before the good Angels, i'evils, our 
 own Confciences, but the whole Creation alfo, who as they (the Creatures) par- 
 take of the Propf.rties and Tinflure, are branches of the whole Allral and Elemen- 
 tary Creation.lhall in their ii-^hers be more t'^an a meer Hiftory, (v/^.) an expreft, 
 material Reprefentation and winel's for or againft thee in the other Country, 
 though the Fool and Atheift will not know it. 
 
 On the 38th Quefiion and Anfwer- Of that vfhence Mans BoJy was tal^en. 
 
 r. If the/ to whom the Word of God came, are called God's, what was Man's 
 holy Paradiiical Body, in which that Word was ? If the Tabernacle and Temple 
 (being tranfient and of perifliing Materials, and were dead Figures^ had a Sanftity, 
 How holy wzsAJarnsDivine Body which was taken out of the great Myftery or 
 Heavenly Earth, and (had not the Fall been as a Worm at the Root) might have 
 J 6, fo flourifli'd Eternally ? Ifthefe dying Bodies are call'd the Temples of the Holy 
 Ghoft, that therefore he that defies the Temple cf God, him wiU God dejiroy j Alfo if 
 Barbarity perpetrated on the meer Skelleton was purfued with Divine Vengeance, 
 (yi^.^ the burning of the Bone:- of the King of Edom into Lime, V/hat account fhall 
 the Nimrods give, who (as common Enemies to Mankind^ empty Cities, wafte 
 Countries, make the World an Aceldama, her Inhabitants a Sacrifice to their infa- 
 tiable all- devouring Ambition. What account the pretended Phylitians, Chirur- 
 geor.s (^c. thofe legal Slaughter- men, who arbitrate their unhappy Patient's Sub- 
 fiance to their own mercenary Avarice, for protrafting and heightening the Di- 
 ftempers, and finally killing the Sick; lels generous than avowed Enemies, icfsjufi: 
 than common Robbers ? What accom.pt ihall be required for Self murther, and 
 that which is worfe, (yi^) enflavingit to isnmortmed Lufls, either pampering it 
 to gratifie Pride, Filchinefs, (s'c- or macerating and wearing it out by Eavy, Malice, 
 Revenge, Covetoufncfs, Impatience and other Works of the Flcfh,the end whereof 
 as is the procefs therein, \s Bitternefs, and Death, 
 
 2. WJvy 
 
Meditations and Contemplations, 237 
 
 %. Why fliould we be fo greatly ungrateful for the betrufled Talent, as bafcly 
 to derogate from the Noble Excraftionot it ? To which we are DeStors nor to 
 live after its LuOs, for they are (on pain of Death) to be refolutely and im- 
 partially mortified, to makeit ferve by chearful doing, and meek fuffeiing the 
 pleafureancl defigns of our great Soveraign, to keep it for his fake with Care and 
 Confcience, nurle and nourilh it for its gracious Father, wean it at his order, and 
 at laft rcfign our truft into the hands of our Faithful Creator, in whofe Book all 
 its Members are written, and who hath promifed to raife it a Spiritual Body. 
 
 On the 3 9th Queftion and Anfwer. Of the Imbreathing rrbence Man became a 
 VmmgSoul. 
 
 I. When the Paradifical Body was prepared, as in the laft Meditation is faid, 
 
 it-is written, Godbreathed thereinto the BrtathefLifey and Man became a Living Soul. 
 What the Soul is can be no News to the fcrious Perufers of thefc Writings j and 
 what the Father is may be in part known by knowing the Child, and the Apoftle 
 faith we are his Off-fpring, and if the Father be ( in our very fmall meafure) 
 known and the Child, why not the Working and Infpiration? But the Father is 
 unknowable by his Creatures, othcrwife than as he is plcas'd to unvail himlelf in 
 his only Son whom he Eternally hath, doth and Ihall generate, for the Infinite 
 Father generateth in himfelf the Infinite Son in Eternity ; and Man Chould even fo 
 have generated in the Sou la meek, loving Spirit as the Father generateth the Son 
 in whofe Infinite Luftre and Majcfty is all his delight. Thus ihould Mans four 
 forms of his Fire Soul have enkindled the Love Flame as the common Fire doth, 
 the common Flame and Light, the defed whereof makes us ignorant of God and 
 our felves, for what is feen without Light y this is it makes the vaft diftance of 
 Heaven from Hell- 
 
 i. If theBody be fogreataTruft ( as in the preceding is noted) what is the 
 Soul .' Asthe Root is better than Bark, fo is the Soul than the Body, and as both 
 Root and Bark are unknown but by the Fruit, fo are the fir fl and third Principles 
 without the lecond. The Soul as it is Immortal is Invaluable; and not to pre-. 
 ferve and improve a vaft Truft, and Treafure is a high contempt of the Truft. Not 
 to enkindle the Flame of Love in the Soul, and going out of felf by refignation of 
 the Will by Union of the Divine Will, not to do this, is to deal with that Truft 
 asthe Devils did, who getting a covetous proud Will in their Spirit extinguiflit, 
 the Majely thereof, and fhut themfelves up in Enmity and Rage of the dark forms 
 of their Life. 
 
 3 . O may my Soul be pone of mine, for my Wifdom is Madnefs ; may my Will 
 be the Will of an humble" Child ; may the forms of my Life all be given out of my-, 
 keeping, for my Father y^ijw having loft the Divine Eye, what folly were it to 
 truft mine own Eye 3 butlec medie.to my Seeing, to my Reafon, to my Senfes, 
 to mine own Conduft, and know what the fecond Adam openeUi in the Regcnc-. 
 ration, and no more, nor other wife. 
 
 On the 40th Queftion and Anfwer.^ Of Mans Immortal Life^ , bk Soul^ Mans Spi^. 
 tit, and hii outward Life what all of them are. 
 
 I. The laft Queftion gave matter of Meditation oh that part of Man fprung out 
 of the firft Principle. The4ift will offer the like on the fecond, or Spirit of Man j 
 thisopcnsa Door to the third, vi^. his Mortal Life. And cf that firft its begin- 
 ning confifting of Sin, Contemptiblenefs and Mifery 3 to the firft David faith, I 
 vcasjhapen in iniquit/, and. in fn did my Mother conceive me. Next the poor con-: 
 
 lemptiblenels 
 
V S Meditations and Contemplations, 
 
 temptihlencfttf his beginning, which the cunt us Obi'ervers tell us is, for the 
 
 firftfixdAysasMilk, theneKcfixasathiniykinncxr theShellof an Egg laid un- 
 rimely 3 certain days afcw ic is as Blood, and there rilech cliree little Bladdere like 
 fiowe'.s floating in Water, wherein areform*d the three mole noble parts, the 
 Brain, Heart and Liver : T^.en gaining lubfcance of chc<;k'd Blood is ncnindhc bjr 
 the Navel, yet ib frailas may periih by the Mothers imclim^xtx ftink cf the Ihuff 
 of a Candle. Thus ori^inateth the proud Beaft:, and when with great hazard and 
 pain he dometh abroad^ how wretched is he ? Like a poor Worm conimg out of 
 the Earth, then growing up he is a commoner for Warer, Air, and the produft of 
 the E&rth with the Brute Creatures, a Companion of Devilifli Men, and among 
 Devils who is call'd the God of this World, loaden with Sin, Temptations, Sor- 
 row, Care, Pain, and after a fliort Dream of the bitter imcc'^ here, becomes 
 a prey for Worms, FiflicS, or perhaps a more Tragical Exit. 
 
 r. How Fantaftick is Hope founded in the Duft ? How mulripHed are our well 
 grounded fears ? How fixt our Sorrows, which are as long as time? Haw Con- 
 tagious our Difeafe, that not one efcapcs it, making aUb the whole Creadon 
 groan with us? How fatal our Languifhirg which no weaker Phyfick than the 
 Kliig cf Terrors can terminate ? Some he cures in the Womb, others meets ac the 
 Door, others cA'ertakes on the way, but at longeft lodgeth all in the E\'er»mg. 
 When as we began contemptibly of weakncfs do end in rottennefs, as we fprung 
 wretchedly, confume, difregarded and forgotten, our place knows us no more, 
 and perhaps the Grand-child kicks the Skull of his careful Grandfather, the FrafC 
 of whole cares, vexations, pains and troublelbm flcep he prodigally lavrffe- 
 tth. 
 
 3. Come dwell here or hereabouts ( mvSoul ) 'tis not vain to behold and con- 
 fider what Vanities Incirclethee. What fierce or defperate Men madly venture 
 on which they can try but once, and u hat Men overwhclm'd with the painted 
 prefent pleafurcs do with a Tranfpcrt of Confternation undergo, that do thou 
 neither Court nor Fly. Man here is hke ferufalem when Bcfieged by Titus; the 
 Devil and his Engines, the Snares of the World like the Roman Legions begirt 
 him, waiting at all his Avenues : And his Domeftick diforders,Hke the three Scdis 
 within, arc at Mortal Enmity. God hsth lent thee (my Soul) a voice warning 
 hence, and direfting whither, hear and obey, and the outward death fhall land 
 thee at ^erufdtm which is from above, learn thy general and thine own particular 
 Bufinefs, find thy ConfiitutionSm, do thy Days Work ftudioufly, calmly and 
 cheerfully, dwell at home (that is j within, and the vigorous, eager Maxims 
 of the Worldly- wife, and their Storms as well as the flattering fliews abroad, and 
 other Mens Opinion of thee, will be to thee as Tragedies and Comedies in the 
 Antipodes. 
 
 On the 41ft Queftion and Anfwer. The Idea or Exprefs Keflex Image of God in 
 Man vberein God yoorlieth and dvteUeth. 
 
 I. This Image was figur'd by the Tabernacle, Temple, ^erufalem, and Mount 
 Sion their Holinefs, Exquifirenefs, and Impregnablenefs, a glance of it fhone in 
 Afo/exFace. This w»hen .,4i;z»z fell into the outward Worlds Principle withdrew ; 
 and had no: the fame been rcimplanted, he had remained pare Devil and part 
 Beaft ; and but that it continucth ftrivingin Man he fhould ftiU be fo, and where 
 final refiftance is, that Man is a Devil and a Beaft Everlaftingly j for Men without 
 Humane Intelled are Brutes, and without the Divine Image DeviliQij for this 
 Seal difFerenccth the Sheep from the Goats. Mans refeding this is Gods reje(fhng 
 of Man, fortho'thc wane of it makes the Devils mifcrablc, yet Mans dcfpiling 
 
 the 
 
Meditation} 'and Contemplations, %%g 
 
 the tenders of it « an Aggravation to the oppofi im the Devils wake ^OAmfk k. 
 This II the Light that. cannot be hid, why iKoi.M vv What were Men wKhout 
 Eyes, or this ^eep without the Sun? What i^.finels h.nh M-n-tal Man here but 
 togetitj B.cfledis hethat hath part or thiVfiin R.furrea.on, and that foiWncth 
 as to lead aay other into the knowing and love of it, and .ivine in it 
 
 2. Contrariwile wretched are thorew;;o fit dow-nHkh rhe Image,* Shadow or 
 Similitude of It, this IS every where in reputation j AniichiilUdorns :t (elf there- 
 with, the PolKick6ra-elman pretends toit to ratifie'.as Magiilracy over thePcr= 
 fonsothisSubjeas, as AnrichnlJ ever Mens Confcier;ces 5 whie the real, pure 
 IrnageofGod in Man isevery where decrr'd and perfe-uted : Thus did the Tews 
 kiU Che Fraphers, and Men of the fan-:e Spirit garn.il. the.r Sepulchres. Men deal 
 in mriersot this vaft import, as 1: that glorious Spiritual Imaae were h>e the 
 Wooden Gods of the Blind Heathen, cr as :f it were as fome Flovv-rr B^utiful to 
 the E, e, but without Smell or Tafle. Thus while the holy Sou s'ofSftsFoJ 
 l°TTv'"'^''''^^P^J*^J."g^^^^«5' "-^^^ ^^"id.ers had his Garment, and the 
 Relick-Mcngers pretend to fome of the Wood of the fuppofed CrX fhcrcforl 
 isthcoutcrCcurtgiventobetroddendownofthcGentacs. mcrcrore 
 
 ""I I' "II IIIILI 
 
 H h E Xi 
 

EXTRACTS 
 
 Offeveral of the 
 
 WORKS 
 
 141 
 
 O F 
 
 Jacob Behmen, 
 
 Beginning with his firft Book 
 
 CALLED 
 
 AURORA, 
 
 O R, 
 
 CHAP. I. Page 33. v. i. Of fearching out the Divine Being 
 in Nature of both the Qualities of Good and Bad. 
 
 I. 'TT^ Hough Flefli and Blood cannot conceive the Being of God, the Spirit 
 
 1 (when enlightened from God) may. By confidering the Powers in 
 
 JL Nature, the Outward Heavens and Earth, Holy Angeis, Men, Devils, 
 
 Heaven and Hell. By confidering all which are found the two Qualities Good 
 
 and Bad, one in the other in all the Outward World. 
 
 2. A Quality is the Mobility, boiling, fpringing or driving of a thing. Page 3^. 
 
 5. The feven Qualities are call'd ibmctimes feven Sources, Species, Kinds, Man- if^hat a QuX' 
 
 H h 2 ners, lit) if. 
 

 'Aurora. 
 
 0«r«,Circumft4nccs, Conditions, Powers, Operations of Faculties; alfo thcFojift- 
 tain Spirits -which give Model, or Frame the Power, Vertue, Cocftitution, Sub- 
 |lance,EiTcnce, Being, Figure, Shape, Colour, Tafte and Diftindion to all things 
 which ever were, are, mall or can be, in, from, or to Eternity, in all Creatures, 
 Heaven, Hell, or this World. Alfo the Forms er Properties of Nature, which is 
 the Salitter or Power of God, and call'd the feven Spirits of God in the Revelations 
 four times. 
 
 ffedti 3 f, 4. ^eat confumcth, expelleth or hardeneth. Light in it, is its heart and joy, 
 making all thingsiitljig and moving, fiercenefsmaketh the Light moveable, the 
 Light fubfifteth in God without Heat, but not -fo in Nature. 
 
 Cold, 5 7. f. Cold is the allay of the fiercenefs of Heat, making all things pleafant, but hath 
 a fiercenefs which is the Houfe of Death ; from Heat proceedeth Air, which tem- 
 per'd with Cold doth in the bitter quality become dewy, from Cold comes Wa- 
 ter, which temper'd with Heat would ejle as Earth, O'c be congeal'd, Heat con- 
 fumeth the Water, Cold crowdeth the Air, in the Meeknefs of the Air reigneth 
 the Holy Ghoft, but Air in its fierce Elevation deftroyeth, in the fiercenefs pf the 
 Water is a deadly Spring in which all living things rot. 
 
 Bitttti 35. 6. The B«ter quality is the Mother of Life; for it a'trafteth the Water, and 
 diflipateth it, and becomes leparable 3 from this quality have Leaves and Grafs 
 their green Colour, where it dwclleth meekly it is the Heart and Joy, a glimpfc 
 of Heavenly Joy, the Holy Ghoft moveth in k, but in its fierce Elevation it is the 
 very Houfe of Death, for it kindleththe iflement of Fire. 
 
 Smet. 40. 7. Th,eJwe^yr.qaality isd jpy<)ft3ielJi£c, theAlanfion of the Holy Ghoft, 'tis 
 Love and Mercy, Fnigrant, good Tafte, giveth Fair, Yellow, White, and Ruddy 
 Colour, but in the fierce fouree 'tis Death and Corruption, if kindled in the 
 Water Bitternefs, it breeds the'botGhyPk^ue or Pcftilence, if in the Heat, Bittcr- 
 ncfs, it ingendereth a fpreading Plague, infecting the Air. 
 
 8. ThcioHr quality cooleth, is a Hill joy to the Spirit : But in its evil fource, 
 * ' it beginneth fadnefs. .< 
 
 9. The Ajiringent or Saltifh quality is a good^ Temper to bitter, fwcet, and 
 ^«ur : But in its fiercenefs in the Fire begets the Stone or Gravel, if in the Wa- 
 ter, Scabs, Pox, Lcprofie. 
 
 CHAP. II. The F'ifible Heavens ^nd 'Earthy and all Creatures ^ 
 have a good and evil Source or Will, except the Holy Angels and 
 Devils, 
 
 44. ^* nr^^^ES-jmis the Heart, l^mg-and Joyof the^tars and all Creatures. The 
 I whole Creation is the Body of God, being enlightened by the Holy 
 ^hol^ which.they.only are who relye not on thcmfelves, but fet their defircs oh 
 liim : Man comes to Jcnow God by the Creation ; for as Mans Spirit informs and 
 replenifticth his Body, foi doth the Holy Ghoft dwell in the good qualities of eve- 
 ry thing. 
 • ^^ 2. Weare to conceive that in the Body of the Stars is the Triumphing Holy Tri- 
 Tiity, which is the Light, Holy, Eternal Fountain of jov, but is Infinite. Nor 
 muft we conceive Gcd not in the Body of the Srars, and t-his World, but is all 
 KTitt *■ /■ ^'^^ '" ^^'' ^° -^ ■^'^ ^'5 limilitude, whofe inward hollownefe fignifiech the whole 
 bltbth Ce- ^^^^' The whole Man Heaven and Earth: The FlelTi Earth, the Blood Water, 
 J- „ tl'^e Breath Air, the Windpipe and Arteries, the deep from Stars to us, wherein 
 
 • Fire, Water and Air qualifie, the Veins the Aftral Influence, the Guts the con- 
 
 fuming 
 
Aurora. 24^ 
 
 fuming power of the Stars, the Heart the Element of Fire : The Liver Water, 
 the Hands Gods Omnipotence, the Ffi?t-ncar and far off, the whole Body to the 
 Neck all within the Sphere of the Stars, the Head Heaven, with its Imperial 
 Organs, and all the Senas in a foft, meek .power, asthc Brain isj Heaven gives 
 to the Stars, they to all Creatures Life and Spirit. 
 
 3. When we nominate the whole Creation, Heaven, Angels, Men, Vifibles, $il 
 and all above Heaven, is nominated the total God, which hath made himfclf 
 creature! y, tho' Gcd in Trinity is unchangeable. 
 
 Obj. Will you fay, '^ not good and evil in nature, and is evil come frpnii 
 God? 
 
 4. A. There is a Gall in Mans Body without which he cannot live, it making the Qoq^ ^^^ <,*• 
 Aftral Spirits moveable and joyous, but when it over- flowech and runneth to the £^// ^ nt^ 
 Heart it kindlcth the Element of Fire, and the Fire kind'eth the Aftral Spirits o«/ W tht 
 which reign in the Blood in the Vein?, in the Element of Water, and then the q^ji, 
 whole Body trembleth by the Wrath and Poyfon of the Gall. The bitter quality 
 
 is in God, but not as in Man, but is an Everlafting Power and Triumphing Joy, • 
 which fpringingup maketh Heaven, o^t of Heaven the Stars, out of the Stars the 
 Elements, out of the Elements the Earth, and Creatures moveable. Whence al- 
 fo were Created Angels before the Creation of the Heavens. 
 
 CHAP. III. OftheTropertyof the FATHER^ Scc, 
 
 ■ :■'■ ' ' ■ '^i ■.: '■■'"■■ /'• ' ■ ,. 
 
 !• "IT/" Hen Chrift prayeth ( Mmh. 6. ) to his Father which is in Heaven, he doth 
 
 not mean that Heaven can contain him, but diftinguillieth him thereby God the F(«- 
 from the Father of Nature, which the Stars and Elements is, and becaufe in ther. 
 Heaven the Fathers Lufire is very bright and pure. God is the immediate Father 
 of the Soul, which therefore hungereth after him. The Father ofNatiu-e, is the 
 Father of our Bodies, and thence comes their nourifhment. All Powers and 
 Properties in Heaven and Earth proceed from Gcd the Father, who if he may be 
 likened to any thing, it maybe to the Globe of Heaven, as by the Wheels in E^e- 
 kiel I. for all the Powers are in the Father, one in another, as one Power, in 
 unfearchable Clarity and Glory, his Immcnlity and Infinity no Creature nor An- 
 gel can fearch into. 
 
 2. Of God the Son ; he is not another, and yet his Property is other than that y g. 
 
 of the Father ; for he is the Heart and Caufe of fpringing joy in all the Powers of Goi the Son, 
 
 the Father, a fimilitude whereof is the Sun which enlighteneth the whole deep, 
 
 Heaven, Stars and Earth moving in the midft is the King and Heart of all the Stars, 
 
 fo fhineth the Son in the whole Father, being a felf-fubfifting Perfon. The Father 
 
 from Eternity to Eternity ceafeth not to generate the Son, and the Son ceafeth 
 
 not to enlighten the Powers ot the Father, buttlieSonisnotXo mixt in the Father 
 
 that his Perfon cannot be known nor feen 3 if foit were but one Perfon, but is a- 
 
 nother Perfon, not another God. 
 
 3 . Of God the Holy Ghofl: j He proceedeth from both, is the holy Fountain of "^4' 
 
 Joy, a meek, plealant Breath, or ftill Voice, which mufl be (hewn by a fimili- ^o^ theHsly. 
 tude. As the innumerable Srars and 5'un created out of the Stzrs, refemble the Ghofl, 
 Father and the 5'on, fo the three El aneats, Fire, Air and Water proceed from 
 oneBoxly, vl^. TJie Fire fwells fromxhe 5'un and i'cars, the Air expands and 
 flies aloft from the Heat, and the Waier from the Air, and in chis morion is the 
 Lifeofall Cr£atures that can be named, and lignifieth the Holy Ghoft ; who 
 caufeth the living motion in all the Powers of the Father. The i'on and Holy Spi- 
 xit arc nothing leis or greater than the Father. Tks 
 
1144 ^Aurora, 
 
 J.I iiiisl' 
 The Trimty, 
 
 4. This Ternary is manifeft in Man's Body and all Creatures, alfo in Wood and 
 Vegetables, and in Stone and Minerals. In Man's Heart , Veins and Brain, is a 
 Spine and all the Powers which move in the Heart , Veins and Brain fignifie the 
 Father, thence fpringeth up a Light of Underftanding , in the Power of which 
 Knowledge, the whole Body moveth, fignifying the Son which fhinech back into 
 the Heart, Veins and Brain, as the Son into the Father, and from both Powers, 
 proceedeth torch Reafon, Skill and Wifdcm to govern the whole Man, and diftin- 
 guiih all that is extra, corpui, which is thy Spirit, wherein thou excelleft the Beafl, 
 and wherein the Holy Spirit rules if thou be not a Chili of Darknefs, v. 97. The 
 Father is fignified by the Power of thy whole Mind, the Son by the I-ight in thy 
 Mind, the Holy Ghoft by the Spirit of thy Mind. The Soul containech the firft 
 Principle, the Spirit of the Soul the fecond, the Al^ral or outward Spirit the third. 
 So in a Beaft, only Man is made by God himfelf, out of the bed Pith or Kernel of 
 Nature, to be his Angel and Similitude. The Beaft is made out of the wild Nature 
 of this World, through the Motion of the Stars and Elements. Irr all Creatures 
 are, I. The Power out of which the Body comes, z. The Sap or Heart, 3. The 
 flowing fprijnging Spirit. 
 
 CHAP. IV. Of the Creatm of Angels : And fir fi^ Of the Divine 
 ^Hality. ' 
 
 1. A LL the Powers are fo in God, as no Man can reach ; but by the Creation 
 m\. it may be clearly known. Though all Powers are in the Father as the 
 Aftringent (or harfh j Ibft for gentle) heat, cold, bitter, four, fweet, light, found 
 or noife one in another as one Power, yet not in the manner as in Nature 3 -for L«- 
 cifers Elevation made the Powers impure , feparate and unclean ; but in God all 
 are mild,fofr,triumphing,if he may be likened to any thing, it muft be to the Soul 
 of Man, enfiamed by the Holy Ghoft, as a glimpfe, but in God all is Spirit. The 
 Light and Glory of the Son goeth into all the Powers of the Father and the Holy 
 Ghoft is a glimpfe, but in God all is Spirit. 
 
 2. The Light and Glory of the Son goeth into all the Powers of the Father, and 
 the Holy Ghoft moveth Eternally in all, which in the Deep of the Father, is like 
 a Divine Salitter or Sdnitrum to be likened to the Earth, which before its Corrup- 
 tion was fuch, not hard, cold, dark, eiT'c. but like the clear, pure Heaven, in it all 
 the Powers were fairand heavenly, till L«c fer fpoil'd it. Butthe Fathers heaven- 
 ly Salitter doth generate all manner of Divine Trees and Plants , bearing Fruits of 
 Life, with heavenly colours, fmells, taftes, different, every quality bearing his 
 own Fruit : as Nature doth endeavour to produce in this dark Dungeon or Den of 
 this World, hard, dark, dead. Trees and Fruits, and precious Stores Gold, Sil- 
 ver, which are all but dark fliadows of the Divine Beirg mixeJ with hellifli qua- 
 lities and I'me 1 Is,but the Trees meant here are Heavenly and Sp5ritual,and yet truly 
 and properly fuch. 
 
 In which Holy Kingdom" are two things mainly to be confider'd. 
 j^ ^. The Salitter which are moving fpringmg Powers • 2. Mercurm or the found, 
 
 which is the voice and" found of all Creatures, and that in the Earth (which caufeth 
 the growing of Gold' and all other Metals) fnadows out. All the exquifite Mu- 
 fick of this World com par 'd with the Harmony of that Sound, is as the howling 
 of Dogs. 4- for 
 
Aurora. 245 
 
 4. For though Nature hath always from her beginning ufed hfgheft ^ilfgercc to 
 produce heavenly Forms in Power, in all Creatures and I'rodudions, alio in a I 
 Delicacies and Artsj for it would fain be delivered from this Vanity, that it miflic 
 procreate Holy Forms in Power, but Death hath entered, and doth and mufl hin- 
 der it } for Man's infedious Luft to Eac of both the Qualities of Evil and Good 
 fpoird the Salitter, and ftopt his Ears again ft the Sacred found, whereas the Divine 
 Salitter and Menuritu is the Food of Angels. 
 
 5 . Of the Creation of Jrgels. Philofophers, who fuppofcd Angels were created yingcls mdde 
 only out of the Light have erred, for they were made out of all the Powers of out of all the 
 God. The total Holy Trinity made by its moving a Body like a little God out of Powers of the 
 the Salitter and AfercMr/K«, that JS,out of rhe Exit and Excrefcence, and being made Father* 
 area diftinft Subilance. As while a Mother hath a Seed in her felf, it is hers j 
 
 but when it is become a Child, it is its proper own, though cannot live bin by the 
 Mother s Food j but the quality External without tne Child's Body is not the Child's 
 Propriety, the Mother nor the Mothers Food, but what the Mother out of love 
 gives, thus arc the Angels. And the Mother may well thruft from her the rebel-^ 
 lious Child, and with- hold her Food from it. Thus was it with Lucifer, God with- 
 drew his Divine Food when he elevated himfelf, then muft a5pirit faint, and can 
 no more fubfift as before, than a Man without Air, nor can the Angels without 
 their Mother. 
 
 CHAP. V. Of the Corporeal SubftamCy Beings and Property of an 
 AngeU 
 
 iv nr'O anfwer what their Figure, Body or Shape is: They and Man bear the AngeU are in 
 X Wfc Image ; how elfe muft we be like them in the Refurreftion ? And Human Form' 
 Mofes and Eliaa were in their own Form on Mount Tafcor, and Elioi was taken up 
 alive. And Jcfuslhall come again as they faw him go. As in God we obfcrve , 
 .!• The Salitter, or Divine Powers out of which the Body or Corporeity is. 2. The 
 Mercurius,ToT\c or Sound 5 To is it in an Angel, who have as Men the five Doors of 
 that we call Senfes« 
 
 CHAP. VI. How an Angel and a Man is the Similitude of God, 
 
 1. A S is the Being and Divine Body of God, fo is the Being and Body of an 
 X\. Angel and a Man, with this only diflerence, that the Angel and Man is 
 but a Creature, not the whole Being, whom if he rcfift , the Father may ju^ly 
 cail him out. 
 
 2. The whole Father fpeaketh out of all the Powers of the Godhead, the Word 
 (that is) the Son of God, this Word is the Father's Glance and Majeftv, proceeding 
 ©ut of his Salitter and iv/ercttr/wf, which being fpoken turncth back, and ever is in 
 all the Powers of the Father as a glorious Eternal fplendor. Now that Word hatk 
 fo fwift a {harpnefs, that inf*antly it goeth through the whole deep of the Father, 
 and the fharpnefs is the Holy Ghoft. 
 
 3. Now in an Angel and a Man the Head is the Council- feat, fignifyingthe Fa- How Angelt 
 ther, whither all the Powers rife, for higher they cannot j and the five Senfcs as rf»i Men are 
 Counfellors agree, and what they decree, is concreted into a Judge, as a word in Images of the 
 its Ceatie, the Heart as a felf-fubfiftica Pcrfon fignifying the Son of God. And trinitj. 
 
 that 
 
%/^S Aurora, 
 
 that Roeth from the Heart to the Mouth and Tongue> with its Mercurial fharpnelg 
 to diftinctibn, and that lignificth the iioiy Ghoft. 
 
 4. The Mouth fhcweth an Angd and a Man not to be Almighty, for thrduah 
 that, bothmuft draw in the Powers of the Father, or cannot Eve, an Angelas 
 well as a Man, only theirs is the Spirit whence the Air of this World cxi/teth,which 
 he muftdo, or cannot be a moveable Creature, he Eats (as men do) the Hea- 
 venly Fruit, and hath a Body in the fame Form as Man with all the Members 
 (except thofe of Generation Guts and Fundament j but all fpiritual and heavenly-- 
 Man had need ofthofe only by his Fall'. -'. . '* 
 
 pAfidi^cAl S- Out oftheDivineSalitterandAfercMr/w are produced Trees, Plants, Fruits, 
 VrHitf, Flowers and all lorts, nota fhadowof fuchbut really fubftantial : yet as the An- 
 
 gels are, fuch is the Vegetation, but not in the two Qualities of Evil and Good" 
 but only in one, the Good. Thofe Fruits the Angels pluck with their hands and 
 eat, but need no Teeth, for they are Divine Powers, and whatfoever they have 
 Externally or without them is not their corporeal Propriety , but God's Gift 
 to them. 
 
 CHAP. VII. i-:^ 
 
 I. ^"^ O D at the firfl made three Kingdoms of Angels, their Kings were Michael, 
 V-J Lucifer znd Uriel. The whole Deep betwixc the Stars is one, the other 
 two are without and above it according to the Trinity : in themid.4' of all which 
 is the Son of God, yet no part of either further or nearer to him, yet are the 
 threelvingdom-s circular about him. In all which the Father is Power and. iiing- 
 dom, The Son Light and Splendor. The Holy Ghoft Moving or Exit.' Seer^in tile 
 whole Creation in a Gold-flone, the Salitter and Mercurius figniffcth thcTati!er,tlie 
 Gold the Son, the Virtue the Holy Ghoft. 
 
 C HA P. VIIL 
 
 a/ Affgdii I. ^r* H E -Angelical Kingdom s are fcrmcd^cn^rdlTlgT^rffirTJm^^ 
 
 X their Bodies are Creatures, and their Kingdom, Court or -Locality is-noe 
 theirs, for a natural right as their Bodies arc, but belongethto Godthe-'Parher, 
 out of whofe Powers it was made. 2. And as the Father generateth the Son^ and 
 as the Holy Ghoft gocth forth from both : So do the Angels in their PbwergBnei 
 rare the Light and Knowledge in them, and by them the Spirit goeth'foreflTroni 
 their Heart, Light and all thdr Powers. 3 ' The Corporeal Body of one An|e['is 
 as It were one Kingdom, or as the Holy Trinity. All Power is in God'the EathcTs 
 he is in his Deep, the Fountain cf Lighfand Dafknefs, Air, Wa^', Heat, Cold* 
 Hard, Soft, Thick, Thin, Aftringent, Bitter, Sweet, Sour, Sound or Tohe^ s]\ 
 which ar-c in Angels and Man : but Man hath corrupted it, tous the Light of the 
 Sun is intolerable , fo is our unqualified Heat , Cold, ?^f'. 4. And when dw 
 Creature wilicth^ to elevate ic felf m the Light above the Humility of Love, he 
 Itindleth.i fns which extinguuTieth the Light, and falls inno E>arj{neft« (wHic?? 
 (as the fnuff of ft Candle is hid in the Centre of the L>ght) as4sapparent!t?l;»K:i= 
 pr, f . Now how ws may conceive that God is an afngf y ^ealov.s God^ and;.a 
 7 Spccits, g acious mercitul God, the fevcn Speciesor Circumlte*!*? ^UH)^J^no\vnjto^^ 
 i, 2.3. 4, $,6. The I, Aftringent. 2, Swesr, $. Bitter,' 4- Heati jvl^ve; ■ f/Tone- or Stnntnf 
 7» 7* The Body generated out of the othsr fix Spirits, ^» The 
 
Aurora. 247 
 
 €. Thefweet Quality flyeth from the bitter, vs^hichis the caufe of the growth P. 133. 
 of Fruit in Vegetables, and the Aftringent and bitter eagerly porfue it, deaths it, J34." 
 and is the caule of a llalk:, and when it overtakes it, flrives to hinder irs farther 140. 
 flight, and fo comes the knot in the ftalks, through which is a fmall Orifice, the 14 1. 
 fweet (Quality gets through that, and then comes more ftalk, leaves and bloffoms, Vcgeutionfl 
 which by the external heat and light gets colours j but the fweet Water is not a 
 Mother f^rong enough to produce Fruit, but the blolTcnris being fallen off, the out- 
 ward Heat with the united aid of all the Qualities bringeth the Fruit. 
 
 7. The Light riieth up only in the fweet Quality, no thing can be kindled but i43' 
 that in which the fweet Qnality is predominant , for the Spirit rifeth up only in 144- 
 the Water. A Stone or Earth cannot be kindled, becaufe the Aftringent and bit- 
 ter Qualities are predominant in them, only. The Earth when the earthy quality 
 is boyl'd out, is brought ('as in Gun- powder^ to give a flalh of Terror, wherein 
 the Devil in the anger of God reprefcnteth htmielf. 8. But that the Water will 8." 14^.' 
 not burn, is becaufe it is not the fweet Wa':er, but Elementary only : Elle Water 
 were not Mortal. Flefh iliineth not, but fit doth, the fweet quality prevailing j 
 therefore lean Creatures are not merry. 
 
 (^IVhere are the [even Spirits} ^ 17 2» 
 
 9. A. All Heaven and this World, and all the Creatures in Heaven and Earth 
 are comprehended in them. 
 
 Q^ Seeing God U evsry where^ Mi is himfelf ally Ho» ctms heat, cold, wrAtb, ani 
 fercenejs amorg the Creatures ? 
 
 10. A. Thefirft four Forms are at Enmity with each other without theLight,and 
 yet are the caufe of the Lite, i x. Know, that all within the Stars was a hoiy Sa- 
 litter and the place of Ltuif.ry whofe proud Elevation kindled the feven qualify- 
 ing and Fountain- Spirits, all was burning. The Aftringent compared fo vigoroufly 
 that Stones were generated, andfo Cold, that the fweet Water became ice^ and 
 part thick {linking and raging Poifon. 
 
 12. Whereupon Lucifer was thruft out, and inflantly infued the Creation of this The direful 
 World, and the hard, i'pciled, corrupt matter, which bad wrought out ic felf in EfeSis of Lu^ 
 the kindling the feven Qualities , was driven together , whence Earth and Scenes c^ersFall. 
 came to be, and after that, all the Creatures were made of the kindled Salitter 
 
 of the feven Spirits of God, their kindling made the fiercenefs of one Property 
 flgainfl: another, and the Creatures from the fameimpulfe do bite and annoy each 
 other. 
 
 13. Upon which, the Univerfal God hath Decreed the Jail Judgment, tofepa- 
 ratethe Good unto the meek Delight, which was before the kindling by Lucifer: 
 and give that which is fierce and wrathful, to be an Habitation for the Devil for 
 ever.. TheGood Men being Eternally with their King JefusChriil. lyy. 
 
 CHAP. X. 
 
 I. nn H E fixth Fountain Spirit is the Sound, Tone or Noife- i. Whence is the 176. 
 
 1. finging Melody of the Angels, and all Colours and Beauty are from the 
 Tone or Mercurius. 2. Hardnefs is the Father,but the whole Salitter is the Mother 5 2, 
 for if the hardnefs were both Father and Mother, a Stone would found and ring. 
 3. But where the Light is generated out of the Heat, there rifeth the found (viiJ 3* 
 The Aftringent Quality rubbeirh it felf with the bitter, making Heat rife up in the ^^^ 7 Spirits 
 fweet Water, thefiaihof Light diiiinguiiheth there, and impregnateth the bitter <>/ G^<"^' ^ftiil 
 and Aftringent, fo th»t the moving Spints would fpeak. Then li^f flaih coming ge^eratsfh the 
 
 I i from 7^^' 
 
24^ 
 
 Aurora, 
 
 from the bitter, breaketh open the hard , and the Tone goeth forth as it was 
 decreed in the Centre, in the middle of the Circle, the Council of the feven Spi^. 
 4. rits. 4. Therefore all the Veins and Powers go into the Tongue that the Ncife 
 may go forth gently. 
 P. 187. f- Of thelevcn Spirits, fix always generate the feventh, without every one 
 ^. there would not be anyone. 6. But the Author faith, his naming of but two or 
 three to the Nariviry of a Spirit is (though he faw them all feven well) yet , be- 
 caufe oihis weaknefV, he could not bear the fpeculacing them all at once in their 
 7. Perfe^ion, but in part. 7. Ocherwife if a thought through the Centre of Nature, 
 could penetrate ail the Forms, it were free from the Bond of Nature. 
 Mijeflkk 8. From the flafh comes the Light of the Msj^fty ; therefore if any one could 
 
 tight. in his flelh comprehend the flalh, kindling it lelf in the central Fountain of the 
 
 Heart, which the Author faith he very well faw how it is, that Ferfon could 
 clarifie or transfigure his Body therewith, and be like the Angels : and no more 
 beftial. 
 1^2. 9- The Sou\ hath the firft Principle, the Spirit of the i'oul hath the fecond, the 
 Afiral 5'piric hath the third in the Elements. 
 
 10. When a Fire rifech up in one of the.Fountain i'pirits, it is not concealed 
 from the i'oul, which may awaken the other i'pirits, and it hath a Prifon, and 
 ( if tl-e Fire become too big) can Ihut up the kindled 5'pirit in the Aftringent qua- 
 lity till it be allay 'd and extinguil"hed : Elfe the s^ap that is in the whole feven will 
 become dry, and then thou art a Hcllilh Firebrand. But if thou take the evil 
 Spirit, and imprifon it, and turn a fubmiflive Heart and Will to God, contemn- 
 
 i^e 7 Spirits ing Honour, Pleafure, Riches> Wantonnefs> by bearing the Crofs and being the 
 in Harmony. Worlds Fools, then will not the Fire at the laft Judgment Day flick to thy lappy 
 
 Spirits, but after this anxious trouble God will in the Refurreftion Crown thee, 
 
 and thou wilt be a Triumphing Angel. 
 
 11. Q^ Is there inGod al[o any contrary Wili^ amovgji the Spirits of God } 
 
 12. j4. No, tho' the great eameft feverity of God may by the former Writings 
 ofthe Spirit be feen, yet in God is no difunion, in him all the Spirits Love and 
 Triumph as one Spiritj but in the innermoft fccret geniture (not apprehended 
 by any Creature but in theflalh ) it muft be fo, fOr Life and Omnifcience is thus 
 begotten ; fortho' Lwcz/er kindled the Spirits of this World, and made it all faint 
 and half dead, yet this World belongeth to the Body of God the Father as well as 
 
 2 J. Heaven. 1 3. And the whole Trinity is generated in the Heart of all Angels and 
 
 Men, except the Devil and Damned Men, and in fuch a manner is God Almighty, 
 
 i^. All- feeing, ct'c. and proveth the Hearts and Reins i4' Thus alfoallthe Devils 
 
 and Damned muft in the Salitter which they have corrupted be his Eternal Prifc- 
 
 ■jj.^ ners in Torment and Reproach, if. i. The hardnefs gives extream cold. 2. The 
 
 fweetnefs gafpeth andfainteth. 3. The bitternefs teareth like a hot Plague as 
 
 life Vifcord of ^^^^- 4- Jhe Fire is as a wrathful Sulphur, s Love is turn'd intO Enmity. 
 
 tlfe 7 Spirits. ^- Sound is as a crackling Fire or Thunder out of a hollow place. 7. Their 
 
 Region a hole of Mourning. Their Food is the fiercenefs of all the Qualities. 
 
 CHAR XI. 
 
 I. 'T^H E feventh Spirit is the Body wherein Heaven and Earth, Beauty and Joy 
 X rife up, being generated out ofthe other fix j in colour Azure or Heaven 
 Blew, were it not for this, there would be neither Man nor Angel, and God would 
 be an unfearchable-Power. 
 
 2. All 
 
Aurora, "24^ 
 
 a. All the fcvcn Spirits without the rifing up of the flafli, were a dark Valley, P. 102. 
 but when the flaflinfeth up between the Altringent and the Bitter , in the Heats 
 fliining in the fweet Water, it makes all living, and the Power which rifetli up The 7 Spirits 
 in the flalli is the Love, and all the feven spirits thus enlightened, become a palpa- in the Light 
 ble Body to fpeak after an Angelical manner , and this is the Body of Nature, are OmvipO'^ 
 wherein all heavenly Creatures, Idea's, Figures or Vegetations are imaged or tent. 
 fafhioned. 
 
 3. The Light is the Life of all the feven Spirits, it is their Son and Heart, they to6. 
 are its Father, him they Eternally generate , in him triumph. This Light or Ma- 
 
 jeft/ is the fecond Perfon in the Trinity , and is another Pcrfon from the feven 
 Spirits, and the feven Spirits rife up continually in the Light, and are the Fa- 
 ther. 
 
 4. And this fplendor of the Ligiit in the feventh Nature- fpirir, (W^.) the going 
 forth of the Powers to form and image all in the feventh Spirit, this out- going 
 or Exit of the glance, is the true Holy Ghoft, proceeding from the Father and 
 the Son. 
 
 S' This the Jews, Turks and Heathens might find in their own Life, and by thefe 
 three they mull rife again. 
 
 6. But that the Chriftians boaft not, andfcomthem3 Know, that if the Turks 
 be of an Aftringent Quality, and the Heathens of a Bitter, yet if they f?and in the 
 anxious Birth, leekirg Reft and Grace ('tiiqugh not in the right place) Godiseve- 
 ry where. And the Cl:riftian is generated in the Heat, where the Light Ipringeth 
 up in the fweet- water, yet take heed by drying up the Water thou exfinguilh not 
 the Light and be burnt. 
 
 7. The fix Spirits rife up alway in a compleat Birth in the feventh, and the cor- 
 poreal drying of them is called Divine Salitter. 
 
 i. The Anv'.els are not all of equal Power, though every one hath the might of tg j. 
 all the Fountain Spirits, but in every one there is fomewhat of one Quahty more The variotn 
 predominant than another, wherein he is glorified. Excellencies 
 
 9- Such as the Salitter was in every place at the time of their Creation , in fuch t>/ Angels, 
 is the Angel ftrongefl, and according to which is he named. 
 
 10. As Flowers m Meadows receive colours from each ones Quality : So the Jfiringent, 
 Holy Angels, fomeare ftrongeft in the Aflringent quality, and are of abrownifh, 
 
 dusky grey, white light, like Twilight, and ncareft the Quality ot Cold, and when ■ 
 the Light of tlic Son of God fliineth on them, they are of a brownifli purple flafli 
 of Lighcening, very bright in their Quality. 
 
 ri. Some are of the Quality of Water- light like the Holy Heaven, and when the ff^ater 
 Light fhineth on them, they look like a ChryflaUine Sea. 
 
 11. Some areftrongeft in the Bitter Quality, and are like a green precious Bitter* 
 Stone or Emerald, fparkling like a flalli of Lightening, and when the Lighc (hineth 
 
 on them, they appear as a grceniflb red, as a Carbuncle , or as if the Life had its 
 Orjg'nilthere. 
 
 13. Some sre of the Quality of Heat, and they are brighteft of all, yellowiili and Heat. 
 reddifli, and when the Light iliinethon them, they are like the flalh or Lightening 
 of the Son of God. 
 
 14 Seme are flrcngeft in the Quality of Love, and are a glance of the Heavenly ^«vp« 
 Joyfulnefs very bright, and when the Light fhines on them, they look like light 
 blew azure luftre. 
 
 I ^ Some are ftrongeft in the Quality of the Tone or Sound, and are bright alfo. Tone. 
 and when the Light (hineth on them, they look as if fomething would lift up it fclf 
 aloft there, in the nfing of the flaih of Lightening. 
 
 I i 2 i^. Some 
 
^Yo 'Aurora: 
 
 Total Nature', t^. Some are of the quality of the total Nature, as a general mixture, and 
 
 when the Light fl-iineth on them, they look like the Holy Heaven formed our of 
 
 all the Spirits of God. 
 
 . . 1 7. But the King is the Heart of all the qualities, and hath his Court, Province 
 
 tl^ yiJt or Circumference in the Centre, as the Sun amongft the other Planets, fo great 
 
 Ihfhfu^s a Cherubim cr King of Angels. 
 
 wMw.cM. ^^ The Author laich this Revelation was given him of God, not that he had 
 
 ^ ^* gone into Heaven and beheld it, nor had any told it him 3 for if any, yea tho'an 
 Angel he could not have underilood or believed it, but have doubted whether it 
 had been an Angel fent of God or no, but becaufe it is generated in the Centre 
 or Circle of Life, as a bright felf-evidencing Light like the Heavenly Birch or 
 lifingupoftheHolyGhoft, with a fiery impulfe of the Spirit, he could not with- 
 ftandit, at which let him that mocketh fear, lefthefoweth mocking and Eternal- 
 ly reap it. 
 
 19. Worldly Wifdom is Born Blind, therefore muft all be Born again, which 
 
 new Birth begets the flafli of Life in the fweet Spring or Fountain Water of the 
 
 Heart , and then it feeth. 
 
 CdufeofBaP- 20. And therefore hath Chrift ordained the Baptifm in the Water, becaufe the 
 
 fifJ birth of the Light rifeth up in the Water, which hath from the beginning of the 
 
 ' 266 World been a Myftery till now. 
 
 a I . This World is a Type of Heaven. 
 21. The Stars denote the Angels being unaltered. 
 
 23. The Elements in the deep between the Stars and Earth, by their often al- 
 How the cut- terations of being bright, and fometimes louring, blew, whitifli, duskilh, wet 
 toard Wwli and dry fignifie the wonderful proportion, variety and change of the pofture of 
 figureth the Heaven, yet all according to the rifing up of the Spirits of God, and the Glory of 
 Eternal the Son of God fhining Eternally therein- 
 
 Wirli, 24. The Earth (he weth the Heavenly Nature, or the fcventh Spirit of Nature, 
 
 in which the Ideas rife up. 
 
 25. The Birds, Fillies, Beafts, Worms, Trees, Plants and Flowers fet forth the 
 forms in Heaven, tho' they are in clarity and brighmefs, who rife there and go 
 away again, not being compared as the Angels are ? but a figure, and if imaged 
 in one Spirit, the fame by wreftling with another Spirit is divided and altered, 
 therefore alfo the Creatures m this World are created Tranfitory. 
 
 CHAP. XIII. Of the Doleful TcmhleFallofLucikr and hk King- 
 dom, 
 
 2g^. I. \TrHen Lucifer faw his own Excellencies, then his Heart or Life Spirit exalted 
 27 f. ' VV itfelf, afpirjng to triumph over the Divine Birth, the Son or Heart of 
 God. 
 
 2. For the feven Fountain Spirits who are the Father of the Light were 
 
 pleafed to become creaturely in him, and gave him the fuperior Primacy, m 
 
 whofe bright Light was perfed: underRanding. 
 
 "Lucikrsdif 3* But he, feeing himfelf fo Triumphant, moved the Spirit generated by the 
 
 mal fall gra- ^even fo hard and ftrongly^ that it became very fiery, climbing up in the Foun- 
 
 *MUy jbmn. ^^ ^^^ ^^^ .^ moved gently and lovingly, as the feven did before they became 
 creaturely, there had been generated a lovely, mild Son, like to the Son of God, 
 and then the Infinite Light, the Son of God, would have been delighted in, and 
 
 played 
 
^Aurora, ^-j 
 
 pl4yed with the fmall Light in Lttf //?>•, as with a young Son or dear little Brother, 
 y. But let not the Devil make any believe, Gods will was that he and fomc 
 Men fliould be loft, and fo pervert Gods Truth defending the Devil by Lies. 
 
 6. For know, the whole Deity hath in its inncrmoft Birth or Pith, a very tart 
 terrible, {harpnefs, in which, i. The Aftringent quality is a very hard, dark' '• 281.' 
 cold, attrafting like the extream Frof 1 congealed Water, when fuppofe the Sun T)rann} of tke ■ 
 totally taken away, which auftere attradion, caufeth fixation of the Body, and fourfirjl 
 
 the hardnefs drieth it up fo, that it fubhfteth crcaturely. forms. 
 
 7. The bitter quality is tearing, cutting and penetrating, driving the Aftringent 
 to Mobihty. From the fierce rubbing and raging of both whjch, 
 
 8. A wrathful kindling proceedeth. 
 
 9. And in this eager ftrife exilleth a hard Tone or Noife penetrating all like a 
 Tyrant, according to which-God calls himfelf an Angry, Jealous God, and in 
 this confifteth Hell, Enmity and Eternal Perdition : And fuch a Greature is the 
 Devil come to be. 
 
 10. Andinthefeis God anAll-comprehenfible, All- fixing, Sharp God. 
 
 1 1. But in the ftrife and heat of thefe qualittes arifcth the Light, and in the 
 Light and the Sweet Water the Flalh of Litc,whcrein all the foregoing qualities arc 285-. 
 made pleafant, as a four Apple by the Sun is made fwcet and good, yec the Evil produ- 
 Tafte of the other qualities remain in it. dng good. 
 
 290, 
 The Head Spring and Fountain of Sin. 
 
 11. Ittc/ffr 's qualifying Spirits, having an Imaging Power in that Royal Body, 
 vehemently affcded the high Light, fo triumphantly that they lifted up them- 2^5. 
 fclves to Pomp and Statelinefs, leaving the Angelical Obedience, whereby the 
 great bright fiafli became, fo bright as was intolerable to the Fountain Spirits, 
 againft the right of Nature. So that the bitter quality which Exiflech m the .^ , 
 fweet Water, and isthecaufe of joy trembled and rub'd it felf fo hard in the j .f^,^ 
 Aftringent, that the Fountain or Quality of Heat was eagerly kindled: Which "''^-^^M^'J- 
 bitter and hot (Quality caus'd the Aftringent to dry up the fweet Water, wlierein ',"«"7 '^«« 
 the Heavenly Heat and Light have their Being. And thenceforth could not the Heat irrecovirable^ 
 rife to a Flame or Light ( for the Light exifteth in the Oylinefs of the Water, thus -^pofi-^<^y> '^"^ 
 dryed up ) but glowed, as red hot Iron, or rather a veiy hard Stone, in the grea- */ ^^' ^fS^^^f 
 teftHeat. demonjiratfd^ 
 
 15. Not that the Spirit ofthe Water was devoured, but its quality was turn'd 
 into a dusky, hot and four Quality: Which introduced extremity of Cold alfo, 
 whereby the whole Body grew fierce and wrathful. And the bitter Quality ra-» 
 ged and became a Poy fon, hence fprung the firft Po} fon 3 w hich bitter poyfonous 
 Death comes alfo into poor Humane Flelh, 
 
 14. And now was Lttc//er an Aftrirgent 5 hot, bitter, dark, cold, four, ftink- 
 ing, poyfonous Fountain. And the Tone rofe up through the bitter Qualities, 
 penetrating the Heat and Aftringent hard Quality, as a clap of Thunder. 
 
 15. Godcreated Angels out of himfelf that they might be harder and dr:}'er ,^^^ 
 compa(5led than the Ideas or Forms, which, through the cuialifying of the Spirits " ' 
 of God in Nature rife up, and through the moving of the Spirits pals away again, 
 
 that their Light in their hardnefs, (hould ftiine brighter, and the Tone of their 
 Body fhould found clearer and Ihriller than it did before ( either fhine cr found } 
 in the Salitter, which was thin and dim. And'thcrefore they lifted up themfelves 
 ( the' chev knew themfelves to be but a piece of the total God ) fuppoling, they 
 were a fairer little Son than the Son of God himfelf, and that they could qualifie, 
 operate and elevate themfelves above the whole God, and Rule and Govern all 
 without Corrival or Supream Comptroller. - i^. Here 
 
tyt Aurora, 
 
 1 6' Het'C lyes the Rootof Covetoufnefs, Envy, Pride and Wrath. All Lucifer's 
 Angels fell v^ith him; for he was created out of the Kernel of the Salitter, out of 
 which they were created, he their Lord, they were all of one will with him, which 
 they would not fufFer to be taken away. 
 
 17. Q- Vidnot:be Ur.iverfaL God Ignore thU before the Crextion of the Angels ? 
 1^. A. No, for if lb, it hadbcen aPredeftinateVVillin Godtohave it fo, and 
 h.idbccnnoEnmityagainfl: God, but God had created him a Devil. God made 
 him a Kmg of Light, and for Difobediencefpewed him out of his Royal Throne. 
 
 15. God knew this according to his Wrath, in which he is not called God but a 
 confunning Fire, but knew net this according to his Love, according to which he 
 iscalledGodj into which no fiercenefs entreth, and fo God is alone called God 
 or Goodnefs- 
 
 20. And what Gods Love knowcth fenfibly or feelingly in it felf, that it alfo, 
 and that only it willerh. 
 p -o - i\. The Devils Prifon is in, upon and above the Earth up to the Moon, till the 
 
 ^^ laftdayjAnd, 
 The Vevills }i- Then their Houfe will be in the place where the Earth now fiandeth, and 
 prefent and this will be called the Burning Hell : but not in fuch a Form as it now ftandeth, 
 fufure Frifon. but feparated in the kindled wrath Fire into a dark, hot, cold, rugged, hard, bit- 
 ter, {linking Rclicks, dregs or drofs- 
 
 CHAP. XVIII. Of the Creation of Heaven and Earth. 
 
 39'^- !• TTrHenthe Aflringent quality was predominant, the hard, dry Stones came 
 Compofttion of VV to be. 
 
 the Ttrrene 2. But where the Aflringent and Bitter were equally predominant, there ftarp 
 Globe* Gravel and Sand. 
 
 3. V/hcrethe Tone and Aftrir^ent in the Water, there Copper, Iron, and 
 Rocky Oar. 
 
 4. Where the Water, there the wild Earth : But the Bitter Spirit is the chief 
 caufe of the Black Earth. 
 
 f • Yet the Heat in the Aftringent chiefly helped to make the hardnefs, and there 
 it generated the noblcftand precioufcft Salitier in the Earth, as Gold, Silver, and 
 precious Stones- 
 
 (S. Butwhenthe hot Spirit in the fweet Water was predominant in the Love> 
 . the Aftnngent made the Oar of precious Stones, (^Tf . 
 
 CHAP. XIX. Concerning Heaven, what it ii^ where it is, and how 
 
 ft fS, 
 
 Aio. I • np Hat there is a pure glorious Heaven in all the three Births aloft above the 
 
 The dear and ^ deepof this World, in which is Gods Being and the Holy Angels, he is 
 
 tranfcendent "OtBorn of God that denieth: Whichcomprizeth the Kingdoms of Af/cfc<ze/ and 
 
 Heavens. ii^i-K and continucth as it was from Eternity, with which the innermofl and holy 
 
 Birth in this World uniteth, being all one Body of God j one Heart, one Will, 
 
 one God all in all, for the true Heaven is every where. 
 
 2. When thy ?pirit apprehcndeth the innermofl Geniturc of God, and preflcth 
 in through the Aftral and Flefbly Seniture, ic is cjcarly in Heaven- 
 
 3. But 
 
Aurora, 253 
 
 J. ButtheOut-birthof this World was Lucifer's Kingdom to the Stars, and fo 
 far is the Wrath of God j between which outmoft Birth of this and the outmofl: 
 Birth of that, is a great gulph, and are one to the other as Death is to Life, or a , 
 Stone to a Man: So that as to the Out- birth we cannot fee the Angels, nor they 
 dwell with us ; but in the innermoft they dwell with us. 
 
 4. The fecond Birth or Geniture, vi^. the Aftral, ftandech in the feven Foun- P. 432, 
 tain Spirits of this World in which the Holy Ghoft alfo ruleth and hclpeth to gene- 
 rate the third Holy Birth. 
 
 5. The which third Holy Birth, is the clear Holy Heaven, which uniteth with 
 the Heart of God, and holdeth the Devil Captive in the Out-birth in the Anger 
 Fire. 
 
 6. Out of this Heart, JefusChrift, in the Womb of the Virgin, went into all ff/^ence cur 
 the three Births, that he might with his innermofl take the Devil Captive in the £^^^^ ^gf^^f 
 Out- birth, overcome the Wrath of God as a Vidorious Prince, and in the Power came and 
 ofhis Birth in the Flelh, prefs through all Men, whereby he is become Lord and rvhere alfo 
 King ofour Heaven and Earth, orer Sin, Devil, Death and Hell j in whom, ^'s- he now fitteth, 
 alfo prefs through the finful corrupted Out-dead-birth of the Flcfli, through Death 
 
 and the wrath of God into our Heaven, in which Heaven now (itteth our King Jc- 
 fus Chrift, as an Almighty Son on the Right Hand of God, being prefcnt in all the 
 three Births in this World in all corners and places, bearing up all, ruling in the 
 Throne of the once potent ( and now expelled J Lucifer. 
 
 7. When Stephen faw Heaven opened, and the Lord Jefus at the Right Hand of 
 God, his Spirit did not fwing it felf up into the upper Heaven aloft, but penetra- 
 ted into the inncrmoft Birth. 
 
 Concerning the ConfUtution^ and Form of the Earth. 
 
 8. Every thing muft have a Root. The Earth is come from the corrupted Salit- 4 , g, 
 ter of the outmoft Cirth j for in Earth and Stones is Death, and in it is alfo a Life ; ^ 
 clfe Gold, Silver and Vegetables could not grow therein. 
 
 ^, Three Births are in it, the outmoft is Death, the fecond is Life prefllng Three Ejrths 
 through it, being in the Wrath Fire, and that of Love j and the third is the Holy of uni in the 
 Life., Earth. 
 
 10. In the outmoft is Gods Wrath, elfewhy engendereth it poyfonous, vencr 
 mous Worms and creeping Things ? 
 
 ir. The Ear; h hath more than one kind of Life J for Herbs and Wood" are not 
 Earth, nor is Fruit V/ood, nor is the vertue of the Fruit God j for the outmoft 
 Birth containeth him not, but he containcth the Out- birth. 
 
 Q. JVhj U the Emh fo Motrntany^ &c ? 441, 
 
 12. A. Whcrethefwcet Water was chief, much earthy palpable Water came 
 to be. 
 
 13. The corrupted Salitter was more abounding in one p'ace than another-Alfo, 
 
 14. Where the Aftringent equality was chief in the bittc rr.efsin Mercurius^ much 
 Earth and Stones were compa fled. 
 
 15. Where the Heat in the Light, much Silver and Gold, and foTne. clear 
 Stones. 
 
 1 6. Where the Love in the Light, the moft precious Stones and fineft Gold. 
 
 17. Where are great Lakes and Seas, over that Zmt^ (there being not much 
 Salitter ) there came to be a Valley, for which reftingpiace the thin Water fought j 
 refembling the Spirit of meeknels, not elevating it felf as in the Bitter Fires quality 
 the Devils did. On 
 
^54 
 
 i». 44^. On the words, the Evening and Morning were the firft day, is faid. 
 
 18. Evening and Morning reacheth only up from the Earth to the Moon, taking 
 its Original from the Light of the Sun, which maketh the outward day and the 
 outward Night : Not that there was then a twofold Creation of Evening and 
 Morning. 
 
 iluery^ Whether by it be not meant, by once turning about of the Earth 
 whereby the Evening and Morning came to be, that is^ by one Revolution? 
 
 i^. A- Man having a Threefold Birth, tho' with his inward he uniteth with the 
 Light of God, cannot bring it perfciflly back to his Aftral, and lefs to his outward 
 Birth, which tho' Afo/fi did in part, when his Face {hone, but could not fee God 
 perfeftly and live j even as an Apple on a Tree cannot bring its SmelJ and Taflc 
 l?ack into the Tree nor Earth. 
 
 CHAP. XX. On the Creation in the Seconal Day^ Let there bc 
 a Firmament in the midft of the Waters, &c, 
 
 <6^' '* nr^'-s Firmament divideth the impalpable, inward, pure Water from the 
 J, outward, palpable, corrupted Water : Wherein is Death, which lyeth 
 Captive below the Moon j and is the Houlc of the Devils, Death and Hell where 
 the fierce Wrath of God becomcth kindled dsilyby the Devils through the great 
 Sins of Men, which mix with the Aftral Bir:h in the Deep. 
 
 2. But even thofepure Waters, have feme of the Wrath in them 3 and is that 
 meant, where 'tis faid, the Hetvens are not pure in his fight. 
 
 g> The innermoft holds the outward v-^^ater ftrongly Captive, and the outward 
 
 Earth alfo, elfe with the Revolution of the Globe, the Water would be divided 
 
 or diiToIved, and the Earth crumble avvay. Which Firmament is between the 
 
 clear Deity and corrupt Nature. 
 
 4. Yet the Deep above the Earth may bc faid to be a place where Gods Holinels 
 
 , dwelleth, for the whole Holy Trinity dwelleth in the Centre under the Firma- 
 
 + ^" ment of Heaven, tho' that cannot comprehend him, but dwelleth not there fully, 
 
 bodily, and creaturely, as the Angels and Souls of Men do. 
 ,7 J, f. The Third Birth is the Almighty Holy Heart of God, wherein Chrifts Natu- 
 ral Body fitteth ; for his Natural Body is not as ^obn Calvin thought, fuch as 
 reacheth no farther than a little circumfcribed place wherein it is. 
 
 6. For if every Man in his Aftral Spirit comcrehendcth the whole Body of this 
 World, fhould not the Fountain Spirits in the Natural Body of Chrift being out of 
 the Fountain Spirits of Nature, and his Heart out of the inward Birth, x/i^f . the 
 Heart of God which comprehendeth all Angels and the Heaven of Heavens, vix» 
 the whole Father fliould not it comprehend the whole World, and uphold it as 
 the only Head, Heart and King of it, in his Hands arc his Sheep whom none caa 
 pluck out. 
 
 CHAP. XXL 
 
 ^^^' '' A >i ^^ '^ ^^^^ ®"^ °^ ^^® '^^^' '"*^' ^^^^^ of t^* Earth , wherein the 
 iVA Eye is Tvpofeld, one in God, the other in this World out of the three 
 
 Principles, 
 
Aurora, 255 
 
 Principles, fiot out of the Wrath, butoutof the Birth of the Farth, in the Aflral 
 
 feirth in the part of Love, but Wrath hung to him, which he fliould have put torch 
 
 from himfelf, as the Fruit putteth forth from it felf the bitterr efs of the Tree, but Mxn tthereof 
 
 that he did not, but reached back from the Love into the Wrath, and lufled after '"•^^^j f*^ 
 
 his Dead or Mortal Mother to fuck her Breafls, and fo brought his outermoft tiirth 'vn-'^t bis Fall 
 
 into Mortahty, and his Aftra. Birch or Life into the part of the Wrach. ^"i"« 
 
 2. Man's Soul or Spirit is generated out of the Aftral. and is the third Birth in 
 him : As an Apple on a Tree is t! e third Birth, which though it be United with 
 the Word of God in ics inr ermoft Birth , yet the Wrath bei g in the Mother ofirs 
 Body, it remains palpi;b e mu(t d) e and ret : but at the kft Judg'nent Day , the 
 Power of the Principle out of which the Apple growcth, fhali fpring anew in Para- 
 dice, and be a Fruit for Men in the other Life. 
 
 3. And Man's Boc'y hath the fame Hope, for though the beftial Body muft pu- 
 trifie, yet its vertue liveth m the four Elements in the Word : and there grows 
 
 out of it bcauri'-ul Roles ; and if thy Soul ftandeth in the Love, thoucanft while j^^^i^ ^v/4« 
 thy Body Inerh here, live and reign with God in Heaven, according to the Spirit theVivUhAtk 
 of the "^oul, u hich the Devil feeth not- ^^^.^^^ ^^ 
 
 4. But for that thy Aftral Birth II ardeth one part in the Wrath, the Devil feeth ' ' 
 into that part (./^ ) of the VVrarh inro thy Heart : where . if thou give him any 
 room he teareci that part of the Aftral Birrh which i.anderh in the Love, out 
 from the Word , and then thy Heart is a dark Vaiey . and if thou labour not 
 
 q: ickly to kindle the Light again, hekindlerhthcW.atn-tiie, ard t'-en thou art a 
 Devil, and inro what thou haft fowed thy Seed, that -sthy i'oul, and in that part 
 flialithy Bodyanfe. 
 
 The ftriving of the [even Spirits in the Earth, the Depth in the Centre, 4; ^• 
 
 f. In the firifeoftheAftringency, bitternefs and fweet water the Aftringency 
 is Predominant, which is drv- The fweet quality is ex;ei.livc and yielding j yet 
 the bittemels and fweet quality ftruggle till the Af^rirgency dry and harden them, 
 and thence, (from their unwilling Captivity) Anguiih rUech up : juft as in a Dv ing 
 Man, in this anxiety Heat rileth, whereby a Sweat ex'alethas in one yieViing to 
 the Captivity of Dear h. That Sweat the Aftringent and bitter qualities lay held Strife of the j 
 on as their Son, which they had begotten on the fweet quality, which they had spiritr au- 
 killed. (':th Fegeta- 
 
 6. However the Aftrrgent beirg ftrong, and the Bitter fvvifc, from their Joy tion. 
 in their Son dcftiifFit. that it fwelis ana grows full and great. And when the 
 Afrringent ftriveth to captivate the Bitter, and the Body begir.s to be too ftrcight 
 
 or narrow, and that the f. rife there be too great, the Bitter muft yield, but ca-inot 
 bekili'd, but leaps afide. and breaks out of the Body into Strings or Threads : 
 taking the Son's iap with it. And this is Vegetation and growing of a Root in 
 the Earth. 
 
 Q^ Ho7f an God. be ik thk Fegtt uion ? j;,o©. 
 
 7. A. That is the Vegetation of Nature , and if the wrath Fire were not in 
 the three Qualities, (vi^) A'^ringent, Sweet and Bitter ; God ;night plainly be 
 feen, but the Wrath makes the .Aftnngent acold Fire, and its Atrra(ftion to be too 
 hard: and nitke.nche Sweet tco thick and dark: and the Bitter too ragn^ and 
 fvve ling, elfechey might kindle that Fiie from whencetl.e Light would txiil, and 
 from the Light, t' e Love and from the fame Fire-fiaila the Tone, and then wv uld 
 be a Heavenly B -dy, w herein the Light of God would and doth Ihine, a d then 
 would be a Heavenly Fruit, as it fp'ingethupin Heaven and the Light would ge- 
 nerate it feif in the Tweec- water, and there would be a bright ihming Heavenly 
 Body where God is. K k 8 But 
 
2^6 Aurora. 
 
 8. ButbeingtVie firfl three Qualities are benummed in Death , they remain a .- 
 Commixture dark Eternal Pnfon, God's Wrath, Death and Hell a fource of Torment. Not" 
 cf Good with that the three (Qualities are reprobated even to the inncrmoft , but only the out- 
 E^,// ward palpable Body, ard therein the outw ard Heliifli. 
 
 o. Thus is leen how the Kingdom of God and of Hell hang one to another as 
 one Body, and yec the one connprehendeth not the other, but the Heat, Light, 
 Love and Sound arc a kind of fecond Birth, making the outv. ard moveable, and 
 in the inward flandeth the found of God's Word, which feeing it rifeth up through 
 thcAF.ringent, bitter Death, and generateth a Body in the half- dead Water, that 
 Body is therefore Evil and Good, which may thus be demonftrated. 
 Dtr/!on{lrated lo. One taking a Surfeit by any morciferous Herb, Water, or unwhclfom 
 Fleili, let the fame kind of Water, Herb or Flcfh be d ftiiled or burnt, whereby 
 the outward Poifon which ftandeth in Death is gone, the Aftral Vigour remaineth 
 (that Dsad Body being gone) wherewithif good Treacle be mixed, which holdeth 
 Captive the Wrath in the Aftral Birth, and give it the Sick in warm Drink, then 
 opei ateth the innermoft Birth which hath difeafed the Per!on,and Cureth. Where- 
 by isfeen, that the Power of the Eternal Life wrcftlcth in the Dead Earth in An- 
 guifh, but cannot bud till the Death be fevered, which hangeth to it, for the Wrath 
 is the Life of Death and of the Devil, wherein ftandeth their corporeal Bodies q? 
 Being, for the Dead Birth or Geniturc is their Eternal Houfe. 
 
 CHAP. XXII. 
 
 p - ^ , A Fter other things in this Chapter, are the feven times Refining of Silver, and 
 jLm, cfpeciaily Gold, till it become Triumphing. 
 
 CHAP. XXIII. 
 
 342. !• nr'HE earreft and fevere Birth orGeniture,outofwhich the Wrath of God, 
 1^ Hell and Death are come to be, hath been from Eternity m God : but not 
 accenfible nor clevabie, not kindled or dcmmcering, without which, fcvere Birch 
 would be neither God, Life nor Heaven, Angel, nor Creature. 
 
 J- y J. The Gate of the Holy Trinity. 
 
 1. The whole Birth of the Heaven of all Heavens, this World, theplare of the 
 
 Earth and of all Creatures, and whatever can be thought of, all that together is 
 
 God the Father. And in every the Icaft circle imaginable is the whole Birth of 
 
 The Ubiquity ^^ perfeftly perpetually and irrefiftably : but if m a Creature or Place the Light 
 
 (f the Trinity. ^^ extinguiili'd, there is the Aufterc Birth, which lycth hid in the Light in the m- 
 
 nermoft Kernel. 
 
 ^. Thefecond Perfon is the light, which is continually generated out of all the 
 Powers, and enlightenech again all the Powers of the Father ; an in'^ance where- 
 of, is in the kindled Fires m this World, the innate Son is the merk Joy and De- 
 light of the Fat :er. Now the Father and the Son are equally great , tie o. e could 
 not be without the other. If the Jews, Turks and Heathen will convert, the Light 
 will ri^e up in them giorioufly. 
 4. The third Perfon is the moving Spirit pf Life, Thus there is One Gcd and 
 
 Three 
 
Any or a. 2 5 y 
 
 Three diftinft Per Pons, neither of them can comprehend, with hold or fathom 
 the Original of the other. 
 
 y. It any will be Saints, and not Devils, let them g-nerate in the meek , holy jvhst the 
 Law of God, el fe they iliall Eterraly ge-'era^c in the atft-fre levereGe.'ituie of x>e/,yif. 
 God's Wrath. But the Deity is a very fimp'e, pure, meek, lovir.g quier, u ani- 
 mous Being, through which the fliarpneisoi the mnermoft Birth can never elevate 
 it felf, but remains hidden. 
 
 CHAP. XXIV. Of the incorporating or Companion of the Stars, 
 
 1. /^^ O D moved the whole Body of Nature contained in the Extent of this 
 Vjr World, (on the 4th Day) which (though it was benummed) yet the Life 
 was hid in it, and generated the tars out of Nature, lb the Light rofe up making 
 its Seat in theHoufc of Death, wiich Death could comprehend as little as Wrath 
 doth Meeknefs. 
 
 2. As a Tree hath Life. Vegetation and Sap producing Fruit, which the dry Bark 
 hath httleof, through which the living Power thruftech forth Twiggs , while the 
 withered Rind harboureth Worms , which at laft dcflroy the Tree, ic is the Love 
 which breaketh through the Hcufc of Death, and is one Life with God. 
 
 3. The Stars arc come out of the V'ower of the feven Spirits of God , for tiie P. $68. 
 Wrath of God was kindled by the Devil : and the Out birth as drofs'and fcum Stirs whence', 
 was driven together, whence came Earth and Stones ; for the Body of God as to 
 
 this World could not remain in Death, but the corrupted Nature with its palpa- 
 bility , hath remained in Death , and is the H ..ufe of Devils j therefore God 
 created new Angels, (u^-) Adam , and would bar up Lucifer in the outer 
 Darknefs. 
 
 Q. fVhy had not this been done itfiantly, and then he had not donefo much Mifchief? 570. 
 
 4. A. God purpofed to make an excellent Angelical Army out of the Earth and 
 all Vegetations after a Heavenly manner, and then Extra(fl the Heart or Kernel 
 atlaft, and feparatc it from Death, and theDeathofthe Earth and Wrath therein Lucifer'/ 
 fliould be l.ucijer\ who in the mean time Ihould , and now doth , lye Captive in Place at pre» 
 the Deep above the Earth. fent. 
 
 y. But that there are fomany Stars of differing Operations, fiiews God's In- 
 finitenels, and their continuance Ihews there (hall be a conftant ll.iiform 
 Birth. 
 
 <^ Jf^hen the Devil and hU Angels fell, why hxd not God injiamly bolted him up in the 
 place where he fell ? 
 
 6. A. What Sin hath the 5alitt€r com.mitted that it fliould ftand totally in Eter- 
 nal Ihame ? None ; therefore God willed to ufe i' as a Dwellirg for the ne * Race 
 of Ancels, Adam and his Children, and leave only the kindled fierccnefs to th^ 
 X>ev!l, which had it been all left to the Devil, out of it could not a new Body have 
 been built. 
 
 7. The Stars are a (Iiarp Birrh and innermoflGeniture, which had theirfirfl stars andfcf 
 kindling from Heaven , and CTod ufeth them as an In<lrument to the wre'ili g what. 
 lighting Eirth, and toanxietv, for on the third Day the anxiety in the Birth of 
 
 thii World, rub'd i: felf, whence the Fire flaCh cxif^ed, and the Light of the ^rars 
 kindled it felf in the V/aterofLifc. till the third Day Nature was a dark Valley, 
 and then Life brake through Death, and the new Birth began; for'fo long Jefus 
 Chrift refted in Death. The old Body which ftandeth in the auftcrenefs is a Houfe 
 to the Devil, but the new to the Kingdom of Chrift. 
 
 K k 2 CHAP* 
 
25^ 
 
 Aurora, 
 
 CHAR XXV. 
 
 p, ^90, 
 
 r.T? Very Star hath a pecuh'ar Troperty , as may be perceived by thevarioiw 
 
 £_> curious Ornament of the bl'-;froming Earth, which variety fliould have 
 
 kindled the old Body into fo many Powers to hrc-ak forth through the Wrarh, 'that 
 
 the new Life might have all the Powers, thaf ever the old had before the times of 
 
 the Wrath, which new Bcdv blcflbmed at the Creation, but Nature being by Man 
 
 more -"orrupted, God Curfed the Ground, for Man took hold of the Fruit oftHe 
 
 old Body J wherefore the Fruit of the new was hidden, andthcbeftial Body had 
 
 iEves Wrath Apples to Eat. 
 
 "^94. 2. Concerning the 5un. As far as the middle Point or Centre hath kindled it 
 
 Whxt the Sun lelf )uft fo big is the Sun, for that is the Sun. The Light of the Meeknefs of the 
 
 ^. Sun uniteth with the pure Deity, and were the great Heat taken away from the 
 
 Sun it would be one Lignt with God, but the Heat cannot comprehend the Light} 
 
 , therefore the place of the Sun remaineth in the Body of Gods Wrath. 
 
 jpg, 5. The Sun hath its royal place to it felf, whence it movcth not, but the Earth 
 
 TheSunrnoves ro'ls about every 24 Hours: an^i compafleth the place of the Sun once every 
 
 not, the Earth Year, as do tie other Planets; but Saturn, Jupiter and Mars by reafon of their 
 
 rouli a^ do the 6'"cat height'', cannot doit fofoon. 
 
 Planets- ' The Lif ; of a Creature is in the Heat of the Heart, fo \s the Sun to the whole 
 
 ^0^, Deep. 2. The Gall is not exifted from the Heart, but yet is the Mobility or 
 
 ftjrrirgof the 'leart, by a Vein that gceth from the on'; to the 01 her; fo is Mars. 
 
 3 . The Brain is the Power of the Heart, fo is Jupiter. The Aftral Birth ftands with 
 
 one R jot in the Holy Heaven, and with the Corporeivy \s in the Wrath. 
 
 CHAP. XXVI. 
 
 «<09 I* C ^"'*'" '^ ^^^^ ^"'^ A"ringent, and takes not his Power froni tht Sun, but 
 
 Saturn what. <^ ^s t^e Sun is tr,c Heart of he Life, fo is Siturn the beginner of Corporeity, 
 
 and of all F :?mit3gs, and as fupit-r is of the Brain, fo is this of the Skull: 
 
 his place is m the midft between ^upittr and the general Sphere of the fixed 
 
 Stars. 
 
 6i 2. 2. Ventu is a gracious kindler of Love in Nature : for when the two Spirits of 
 
 Venu3 what, the Life and Mobility were rifen up out of the place of the Sun, v/^. Mirs and fuh 
 
 piter, then tie Meeknefs as a Seed of the Water, prcfled downward with the Power 
 
 of Light, whence exifted the Love of Life, or Planet yenus : mitigating the fierce^ 
 
 nefs of Mars , and humbling Jupiter 3 elfe the Brains would break through the 
 
 Brain Pan: and tranlmute it felf in high-mindednefs , in the manner of Proud 
 
 Lucifer. 
 
 617. 3. Of Mercurius. The feven Spirits of God are rerfedly in every place, but if 
 
 in any one place they wreftle not triumphingly, in that place is no Mobiliry, but 
 
 The Ubiquity a deep Darknefs : fuch a Houfe is the Houfe of Flefb in Man, fuchwasthe whole 
 
 cf the 7 Spi- fpace of this World, when the Deity, in the 7 Spirits had withdrawn ic felf from 
 
 rits of God, the Devils : and had lb continued, if the ieven Plinecs and Stars had not rifen 
 
 from them from God's Spirits, but the Heart of the Deitv hideth it fcifin the Coipordcy 
 
 eame the 7 and Out-birrh of this World 5 which therefore is in great Anguifli , tiil the Heart 
 
 fUmu of God will move it felf again in the feyen Spirits of God in this Wond, and 
 
 > kindi& 
 
Aurora, 25P 
 
 kindle them, and then the Sun and Stars will pafs away again, to their firft 
 place, and the Light of God (hall fill all the Body of this World, and when the 
 anxiety taAech the fwcetnefs of the Light of God, all is richly full of Joy, and 
 the whole Body triamphech , which now cannot be : becaufe the fierce captive 
 Devil keeps Houfe in the Out- birth of this World, till the laft Judgment Day, 
 and then the Heart of God with his Fan wilicleanfe his Flour, and breaking 
 through, Proclaim bright Day. 
 
 4. The Earth is the Fruit of the fcventh Spirit of God , but Man's Body is P. ^ij. 
 far more Noble, being an Extraded Mali out of the Salitter, out of the leventh AUns Bod/, 
 Nature-Spirit. 
 
 5. When the ^ced is generated, the Aflringent Spirit draweth together a Maft ^3°* 
 out of the tweet Water : that is out of the UnAuofity of the Blood of the 
 Heart ; which Oyl or Sap hath in it the Root of the whole Man 5 as Tinder caft 
 
 into Straw. 
 
 6. But if the Light had kindled it felf in the Birth of the Soul, all the Fountain 617] 
 Spirits (according to rhe rig'it of the Deky) had triumphantly United with the 
 
 Deity, and had l.etrn a living Angel : but becaufe the Wrath had already infeded Afjns Body 
 theSa'icter j that Dinger was to be feared which befell Lucifer i therefore, the vftereof mddti 
 Extrad whereoi Man's Body was made, was not become Eartli, though it was of 
 the Salitter of the Earth, but was held by the Word, till the Love-Spirit, out of 
 the Heart of God glanced on theSahtterof theMafs : then did the Salitter become 
 impregna-fd in the Centre <^f t; e ^oul. and the Light abode in the Centre of the 
 Mafs, and the Word flood in the Mafs in the Sound. 
 
 This Book was Written by ^. B. in the Year i ^i i. Being his fir ft Book. It was 
 taken from the Author and ngt finiihed, but thgt Dcfed fupplicd in his other 
 Writings, 
 
 'Jitror£ Finii,. 
 
 THE 
 
is?o 
 
 THE 
 
 Three Principles 
 
 OF THE 
 
 Bitjtne Cffettte^ 
 
 CHAP. L Of the Erfl Principle of the Divine Ejfence, 
 
 1, '^ ■ ^ Hough God generateth the E(r3nce of all Eflences out ofHimfelfj for 
 I through Him and in Him atqailthings, yet Evil is not God. And though 
 JL the firft Principle be the carneil Fountain of Tartnefs, and Caufe of all 
 Mobility, yet if that be irradiated with Divine Light, it is no more Wrath or Tart- 
 nefs, but great Joy. 
 
 2. Though alfoGod hath no Beginning, it is here fet down as if he had, to dU 
 flinguifli the firJl from the fecond Principle. Although it cannot be faid that 
 Bitternefs, Sorrow, or Hell Fire are in God j for God made no Devil nor Death, 
 yetthofc things are in Nature, and Nature originaterh from God, according to 
 the firft Principle of the Father , whofo is call'd Angry, not in himfelf but in 
 
 '■ the Spirit of the Creature, which hath enkindled it felf, and the Wrath of God 
 burneth therein. 
 
 3. God is the incomprehenfible Infinite 5'pirit. Ai'piritdoth evernothing but 
 afcend, flow, move and generate it felf, m a Threefold Form, vi^. Bitternefs, 
 Harflinefs,and Heat, neither of which is the firft or lail 3 for a 5"pirit is like a Will 
 which rifing up, beholdeth, perfetleth and generateth it felf. 
 
 4. Three things are in the Original, whence all things came to be , Sulphur, 
 Mercuriuj and Sal. In Sulphur is Soul or Spirit and Matter. In Mercury is harlh- 
 nefs, Bitternefs, Fire and Water, of which four Sal is the Child. From harlhnefs, 
 
 ' bitternefs and fire in the firft Principle, come wo, torment, trembling, and burn- 
 ings yet from thofe three, is alfo generated Water. But in the firfl Principle God 
 u not called God, but a devouring Fire. 
 
 CHAP. II. of the fir fi and fecond Principles, what God and the Di' 
 vine Nature is, ■ 
 
 I. 'TT'HE Divine EfTence cannot be exprefled by the Tongue, the sfinculum 
 
 X ^'^<f, the Spirir of the Enlighten'd Soul feeth it; for every Creature feeth 
 
 no farther, than to its own Mother, whence it originated. The Soul was breathed 
 
 out 
 
'The Three Trinctpks tfthe Divme Ejfettee. 261 
 
 out of God's firft Principle into the third Principle (vi-^.) into the Syderial and 
 Elementary Birth, it is not therefore marvelloiiS that k {hould fee the whole dep-h 
 of the Father in the firft Frinciple j it fo feeing only it felf in its rifing. The De- 
 vils alfo fee and know it, they wifh alio they neither faw nor felt it , but them- 
 fclves (hut themfelves up from the fecond Principle. 
 
 a. The Sydereal Spirit which cloatheth the Soul, and the Elementary which 
 ruleth the Fountain of the Blood, fee only into that whence themfelves are. But 
 the Spirit of the Soul enlightncd by the Holy Spirit of God, feeth into the Holy 
 Divine Birth, the Heavenly Eflence, the fecond Frinciple. This Dooi' can be opened 
 only by Prayer, feekmg and knocking. 
 
 3. In the Syllable phur in Sulphur are (ignified, the four Forms of harlhnefs or 
 aftringency, bitternefs or attraiflion, anguifh and fire ; but in tlie Sul of Sulphur, 
 is the Soul or Spu-it meant, which when it atcaineth the Light , the fifth Form of 
 Love fpringech up, the Bridegroom embraceth his facred Bride. 
 
 4. Hence bv the Water Spirit in Msrcurha anfeth the iixth Form or found, fo 
 are all in one Heavenly Harmony ui^ited in the Divine Nature , yet every Form 
 retains its own Property, fo that here exifteth a crofs Birth, for the fire gocth up- 
 ward, the Water downward, the EfTences of the harfhnels fideways, as it were 
 Eaft, Weft, North and South. 
 
 CHAP. Ill Of the endlefs andinnHmernbk Trodn^ms of the Eter" 
 nal Natnre, 
 
 I. O Uch as by reproach forbid a fearch what God is, profecute the Devil's de- 
 ^ ceit 3 that it might not be known what the Anger of God is , nor what the 
 Deviiis, and what properly it is which God Abhors. Ability is in Man to fpeak 
 what God our Father is> and what the Eternal working. 
 
 2. Every of the fix Forms generaterh more 3 for in evere of the Fountain Spi- 
 rits is but one Centre, and each generateih more, as out oione branch iffue many 
 fprigs and buds, and out of one root many threads. 
 
 3. Out of the harfh Spring proceed five Springs, (v/^) Bitternefs, Fire, Love, 
 Sound and Water , and m their Co-operating through Anguifli , the Light and 
 Life arife, and the Anguil"h becomes in the fixliold Form, a great Joy : in a nicer 
 plcafingTaft, delighting light, reviving Smell, raviihing Sound, the I'ofteft Touch 
 all unutterably Excellent. So as if ore were inf^antly fnatcht out of the bitter 
 Pangs of Death and Torments of Hell into the Triumphant Light of Divme Joy. 
 
 4. For, the F^msof harilirefs, bitternefs and fire being perfeftin Love, be- 
 come totally Glorious, and a Highcft Joy, and yet their various Properties remain, 
 all perfectly irradiated. 
 
 GHAP. IV. Of the Eternal Ejfence generating Infinity of Exiflercics', 
 
 I. '"T'HE Eternal generating hath neither Beginning, Number, End, Bottom, 
 I nor IS it Corrupted : Ti«* Niind of the Sydereal and Elementcry Spirit 
 feeth only a glimpfe of it, which Muid is the Chariot of the Soul, without which 
 Mip.d the Suul were feeble and cru> e in the firft Priv.ciple ; butif the Soul be rege- 
 ncrared in the Light of God, that Light is its iuflrf in the fecond Principle, whereia 
 it liveth Eternally. 
 
 2, M^d's 
 
iSz The three Trincfples of the Divine Ejfence. 
 
 2. Man's Body was made out of the one Element, the Quintcflence , wheflce 
 alio the four Elements , Scars a-.d Heaven ot the third Principle were created. 
 But the Soul was breath'd by the Holy Ghoft out of the Father's Light, which Light 
 being the Name of God is the U^^ht of Life, and enkindled out of the four An- 
 guilhes 5 therefore is the Soul God s own Subftance- 
 
 3. If therefore the Soul elevate it fe'f back, into t'leAnguiflies of the four Ort- 
 einal Forms into ^^n '.e f^stc. it become^ a Devil. But if it elevate it felf forward, 
 m the fifth Form of Light Meek lefs, and lOvel / Humility, it is fed by the Word, 
 the Heart of God, and us own ftrong fierce Original becomes Parac^ilical, a fweet 
 Fountain of Eternal S :>n2S of Praifc , it is an A igel , a Child of God, and hath 
 Ability to fpeak of rhei-'diflfvlvahe band, but not of the infinite generating; for 
 the immca!ura'>'.e fpa eof cieD i:v hat i neither Beginni'^gno; End. 
 
 Of the ibb'ime '^a'e of trie Hdy Triritv. 
 (v. j^O 4 The Father i- the 0::gi;iai fTcn:.' of al EfTences, in whom, if the Son thefe- 
 
 cond Frmciple were no'. trer ally generated . the Father, according to the fiift 
 Principle, would bs a ztal ou , wrathful, dark Principle 3 f.^r the Son is as the Light 
 out of the Fire the Heart, Pr ?,' nefsand Loveof the Father, who is in his Son 
 merciful, reconcibd and w.-L pleased. The Son is another manner of •'erfn than 
 the H ather.. hath another re. .tre of meer Joy and Love . The H jly Ghoft procced- 
 cthTrom both in che e' ikindUng of the Light, as out of rhe vVater Fountcin of Hu- 
 mility, isalfoan Aim g .t • spirit makmg out of the /ertueof tne Light an infiaite 
 number of Centres, of a fweet fmell and fweet taft 
 
 TheDercriptionofLt'cf/fr,&c. I Abridge not here, having done it more fully in 
 the 13 th Chapter of Aurora, pag<! xyo. 
 
 CHAP. V. Of the third Prir:ciple the Creation of the Material World^ 
 and farther clearing of the fir ft andfecond Princip'es. 
 
 I. A Principle is a Birth, Therefore he that is B ?rn of God , may know the 
 S\^ third Principle by his own new Birth. T. e terror of God's Wrath, the 
 horror and anguilh of his Efta'e, Sin and Darknefs was hisfirft Principle. His 
 pure Divine Joy in being born again, is his cntring into the new Li'e op fecond 
 Principle. 
 
 2. In the firft Principle is the ind; (Soluble band , which is a Genitrix in it felf 
 inanimate, wherein, by the moving Spirit of God. out of that incompre'-enfible 
 Ji^atrix, the comprchenfible vifible vVater proceeded , in fuch various manner as 
 the i'pirit willed : for out of the fifth Form of it, was enJcindled t'^.e fi:ry Heaven 
 and Conftellarionor Quinreflence, where the Light originateth, w'^ence the 5^un 
 was Born, w hich opened and enlivened the third Principle of the M jterial World ^ 
 as the Heart of God ri Paradife doth in that pure immaterial .-leaven, opening the 
 Eternal Power ard Wifdom of God. 
 
 3 . The outward third Principle is the 5'imilitude or Reprefentation of the in- 
 ward Paradifiral World, in which Angels and Man were Created, and ihould not 
 have known the Original of the four Elements, wherein by the Fall of Lucifer was 
 Evil and Good, but now the Knowledge of it is highly neceflary that we may fly 
 from ihebellial Man, and learn to know the true Man. 
 
 CHAP. 
 
the three Principles of the Divine Ejfence* 2 6^ 
 
 CHAP. VI. Of the Separation in Creating the Third Principle. 
 
 t- T)Y the Separation of the Creatures the Sun, Stars, Elements, yea incur 
 IJ felves and in all things, and their particular Properties , the Eternal Mo- 
 ther IS feen. 
 
 2. Tie generated World becomes a Genitrix, not fundered from the Eter- 
 nal, but by the Sun hath atram'd another Light, and Life, but is not the Eter- 
 nal Light, Life or Wifdo-n it fclf. 
 
 3. Out of the Paradifical Heaven , Water, Spirit or Matrix is the Material 
 Heaven cieated. For, when Lucifer would Domineer, the dark Matrix attraded 
 fo. as the Earth, Stones, Metals, Salt, eir'c. proceeded: which fhut him up, but the 
 vertue remaining in the Matrix producing Light, made alfo Gold, Silver, Cop- 
 per, (^c. > The Spirit of God without departing from his own Eternal Paradifical 
 i'eat, by the Fiat moved on the Material hat deadned Water , and created the 
 Heaven, wtiich once feparated from the dark Mifl whereof was tl;e Earth, the 
 Elements of Air, Fire and Water, though one in another, appeared. 
 
 CHAP. VI r. Of the Eternal Birth of Heaven, and generating the 
 foHr 'Elements, dec. 
 
 I. "VTO 5'pirit nor Man can ('of his own Power) pofllbly fee into any other 
 
 XN Principle but in which he is, or is regenerated into. Man whofe Soul 
 is out of the firft Principle his Body outwardly of the Stars and Elements, and in- 
 wardly of the one Element { if lUuflrated by the fecond Principle ) hath great 
 might of Miracles, railing the Dead , (^c. fuch may well fee into the three 
 Principles j the Spirit of which it is Born fearcheth the deep things of the 
 Deity. 
 
 z. Other Men Swim between the Vertus of the Stars and Elements as the 
 Created Heavens do, between the Divine and Hellifh Kingdoms, as doth Man 
 alfo, and to which of them he falls and yields himfelf, in that is he regene- 
 rated. 
 
 3. The Light of God is a caufe of all the three Principles. But for that, there 
 would be no longing and artradion in the dark Ecernity, and the Father is the 
 firft defiring ard longing after tl^ Son, thence the Eternal Kature is ever 
 lonyig. So the brightnefs or Heart of the Father in the dark Mxtrix gcne- 
 ratech the third Principle, for fo is God manifeft, who elfe would be Eternally 
 hi iden. 
 
 4 Therefore, O Noble Man, though thou art f^ept wich Adim out of Faradice 
 into the third Prin iple, fee thy great define and longing of thy Heart, on the 
 Heart of Gcd and his Kingdom will be taken by force, fesk God in thy Soul, 
 there ftands all the three Frincip es : The Divine Birth it felf, the Pearl, the i ara- 
 difical ' arden do all liand open in a holy Soul. 
 
 5- The true place o^ God is every where, vhe Centre of the Earth, he compre- 
 hendeth Hell it felf Alhhirgs are of him and from him. And yet the out or 
 procreated Birth is not irom his Elfencc or Subftance, but from the Darknefs, 
 
 L 1 And 
 
2$ A the Three Trine Iples of the Dtvlne Ejfence. 
 
 Three Frinci- ^^^^ i. The Fountain of the Darknefs is the firft Principle, a. TheVcrtueand 
 
 pies. Power ofthe Light is the lecond Principle. 3. The Out- birth gen;rared out of 
 
 the Darknei's by the power of the Light is the third Principle. In a fmiilitude. 
 
 A Simile. \, i. Your 5oul- giving Reafon reprefenteth God the Father, i. The Light 
 fhininginthe Soul, reprefents the Son. 3. The vertue proceeding from that 
 Lighr, whereby th-: whole Budy is direded, reprefents the Holy Ghoft. 
 
 Gr thus. 7. I. The Darknefs in you, which longeth after the Light, is the firft Prin- 
 
 ciple. 
 
 2. The power of the Light, by which you fee in your Mind, without Bodily 
 Eyes, is the fecond Principle. 
 
 3. The vertue proceeding from the Mihd, impregnating it felf, whence the Ma- 
 terial Bady groweth, is the third Principle : Between each of which is an inclo- 
 fire, ktiotorftop. 
 
 8. God iever'd the Fiery Starry Heaven or Quintfeflence, from the watery Ma- 
 trix ; e'fe there would have been no end of generating of Stones : That done, the 
 watery became clear, and MS. the fiery longeth after the watery as the Husband of 
 it, and the watery as the V,''ife is impregnated thereby, by which the Elements and 
 all Minerals, Vegetables, ciTc as Children, are proceeded. 
 
 9. Every Forni in the Matrix hath its vifible Creatures, but invifible to us, un- 
 Icfs they will manifeft themfelves 5 for tfeo' the Elements are Members one of the 
 other, and receptacles one of the other, yet each comprehendeth but it felf ; Nor 
 do the Spirits of the Air, Water, and Fire comprehend more, than of their own 
 Birth or peculiar World. As the Body feeth not the Sydcrial and Elementary Spi- 
 rit, nor that the Soul tho' one be in another. 
 
 CHAP. VIII. 0/ the Creation^ Vegetation and Confiellati^n, and 
 Origind Sub fiance of this World, 
 
 1 Forbear Abr id gmentqf this Chap, contenting my felf with refearch of theEx- 
 traftsofthe 4th, jth, 6th and 7th Chapters of this Book, and of the 18th 
 and I ^th Chapters of Aur(jra. 
 
 CHAP. IX. OfParadifi. 
 
 Dam was in the Garden c^Eden, and in Paradife, but Eden was not Para- 
 
 whereof we 
 The Spirit of 
 
 '•A 
 
 eat, which are Evil and good 
 
 difc. The Tree of Good and E\il in Eden, grew as rhofe whereof we 
 
 But Paradife is another Principle, 
 the World cannot, much lefs can any Crearure comprehend it. 
 
 z. It confiftsin exad Perfedtion, no Evil Oeatureor Thing can reach it. An- 
 gels Knowledge and Tongues arerequirdtoexprefs it. None can come therein 
 but by the pew Birth, and true refignation. The Holy Ghoft hath, and is the 
 Kty. 
 
 3. Parat^ifeisnot corporeal and pah;able, but confifteth in the Vertue and 
 Power of God, its corporeity, is like the Aneels bright and tranfparent Sub- 
 ftanccs, its Birch immeafurable, imiiutable, a conftant Spring in perfect Love. 
 
 4. Fruits grow there in fuch Figure as here, but not in fuch property, its Root 
 is the Heavenly Matrix. The Erernal Father is inftead of the adivity of the Stars. 
 The Light of God inftead of the Sun. Ihc Holy Ghoft is th^ Air. No years nor 
 
 time 
 
*the three Pr maples cfthe Divine Effence, z6^ 
 
 time is there. There is a figur'd fubftance of all qjiis Worlds Creatures, aod the 
 figur'd fubftance of all words that came from the Divine Root ftand there 
 alfo. 
 
 The Holj Gate. 
 
 5". Nothing is nearer us than Heaven, Paradife, and Hell: There is a Birth be- 
 tween them, yet both Gates ftand in us. The Devil ftands in one calling and bec- 
 kening, andm his hand is Power, Honour and Plc^fure, the Root of which is 
 Death and Hell Fire. God calleth in the other Gate, and in his hand are Croflcs, 
 Perfecutions, Poverty, Mifery, Ignominy and Sorrow, and the Root of thefe is 
 Fire alio, and in theFirc a Light, and in the Light a Vertue, and in the Vertue 
 Paradife, and in Paradife the Angels, and among the Angels Joy : Take which of 
 the two thou wilr. 
 
 6. The third Principle of us belongs not to Paradife, and fees it not, till it rot 
 in the Earth, aad rife a new Vertue : But the regenerated Soul fees it, being a Child 
 of Paradife. 
 
 7. After the time of this World the Out- birth returns to its vtther, but the Fi- 
 gures of all Creatures remain, as alfo of all words and works in either Kingdoms, 
 in which they were fown, and then Angels and Blefled Men will remain in the 
 Birth of the Divine Light, and rheDevUs and wicked Men in Eternal Darknefs, 
 for being Created out of the harfti Matrix out of which the Light of God exifted 
 from Eternity, they cannot go back into Tranfitorinefs. Therefore feek the 
 Pearl of Divine Meeknefs and Patience, and finding it you will be throughljr 
 taught, and in it find Paradife and the Kingdom of Heaven. 
 
 CHAP- X. Of the Creation of Man, of his Soul, and of Gods 
 Breathing in. 
 
 T Hough I have met with more of this Subjcfl in the iift Chap, of the Aurora, 
 and in the 5th Chap, of the Book of Eledion. Alfo in the 3d, 4th, yth, 
 to the 8th Chap, of the Book of the Incarnation, and in the i6th Chap, of the 
 My (lerium Magnum, yet taking it alfo briefly here, do obferve and colled as fol- 
 lows. 
 
 1, -^i/iw was Created with the Vertue of all the three Principles in him, the He;i- 
 venly Centre was fixt, and was to have remained fo, and the Earthy not to have 
 been tvyakened j for though as the fimilitude of God, he had the dark Fountain or 
 firft Principle, and the Out birth, vi^- the Properties of all the Creatures in him, 
 yet was he to live and ad in neither of thofe two, butinthe fecond Principle, that 
 of Light and Paradife only ; And in that Divine Light, rule over the Stars, Ele- 
 ments, and all Creatures. 
 
 2. For Adams very Body being of that holy Element or Quinteffsnce whence 
 the Stars and Elements originated, befidcs the Royal Soul he had, he was to have 
 been incorruptible, tho' the Stars and Elements had returned mto their either. 
 
 ^- He wa^ without diftind Female, to generate out of his will ( without rend- 
 ing or dividing his Body, of Anguifh, or Mifery ) an Angelical Heft. 
 
 4 His Bones, were Strengths or Powers, no need of Guts and Entrails, Teeth or 
 Beftial Members, no dark, opakeBody, nor hardnefs, no fleep, ficknefs, or any 
 kind of evil, which arofe by theprcvalency and inequality of the afterward divided 
 Elements. 
 
 1 1 2 f. This 
 
266 51^^ three Prmcipks of Divine E/fencel 
 
 5. This God did for Adam, and intended moft mercifully towards him, and 
 
 gave his own Heart to redeem him. He fell not by reafon of Gods Decree, as the 
 
 Devil fuggefteth : Nor was the Tree of Good and Evil planted to try him but the 
 
 Treefprung upinthewillof >4ij?nand Ew, and ftandech yet in us, not in God. 
 
 Nor Cometh the punifhment from his Hand, but from fpiritu majork mundi, the 
 
 Macrocofm the third Principle. 
 
 Vef. 34. 6. To attain this knowledge, fee, in the mind of Man lyeth, and thence pro- 
 
 ceedech Joy and Sorrow, Hope, and Doubting, Love and Hatred, Mecknefs and 
 
 Hi Wrath. The Q^uefiionis, May not the Mind fiand in one only Will and Eflence ? 
 
 A. A. If it did fo, then it would have but one quality, an immoveable liilncfs, no 
 
 will to anything, a meer nothing, no knowledge, wifdom or joy. 
 
 7. Therefore in God (^whofe Image Man is) is an Eternal Mind, which gene- 
 rateththe Eternal Will, and the Eternal Will generateth the Eternal Heart of God, 
 the Eternal .^eartof God generateth the Eternal Light, the Eternal Light gene- 
 rateth the Erernal Vertue, the Vertue generateth the Spirit. And again the Spirit 
 generateth cl.c Mind, this is the Eternal, Almighty, Unchangeable God. 
 
 8. So in Man, theMind .^andethinAnguilh, andthe Anguifh makcth alongirg, 
 and that lonoing is the Will, the Fathers Property. The Will conceiveth the 
 Vertue a-dLieht, and is the Sons Property. And in the Light, out of the Ver- 
 tue, proceeds the Spirit, and is the Property of the Holy Ghoft, which again ge- 
 nerateth the Mind and Wiil, fo is made the indiflbluble Band. 
 
 5. Thus Adxrn^ Mind and longing Wiil fhould have abode in the Vertue of the 
 Light, which had ill .flrated hi- firft Principle, and by his Spirit fhould have ruled 
 over the third i^rinciple, did by going into the third Principle, and eating thereof 
 fubjeft himfclf thereunto, and had not his noble Soul hindered, had become a 
 meer Beaft. 
 
 10. But the Gracious God infpoke his Word again into him, and to redeem fo 
 fair a Creature, fent his own Heart, that the unchangeable purpofe of God might 
 liand, to bring again the fame Image in the Rcfurredion into Paradife, which 
 was at firft created in it and for it. 
 
 11. But Lwa/er generated a fiery Will in the firft Prindple, who fiiould have 
 generated a Loving, Meek, Angelical Will, and extinguilht the Light, which was 
 the end of Nature. No help was for him, for to give him more Divine Light, 
 were but as Water to increafe his Fire. And God willeth to have no fiery Spirit 
 in Paradife, his Brimftone Spirit is inkindled, and remaincth unquenchable, de- 
 firing to get above the Mecknefs of the Heart of God, which (huts him up Eter- 
 nally. 
 
 CHAP. XL of attCircum fiances of the Temptation, 
 
 I. Tf/'Hen God did fet the ¥m in the Will to Create Angels, he feparated all the 
 y Properties as hard, four, bitter, harfti, fierce, foft, eiTc. (as we fee 
 are in the various properties of the Stars ) and created the Princely Throne Angels 
 as fo many Fountains. Then in each Fountain came forth a Centre, in many 
 Thoufand Thoufands, and every Hoft got a Will, fuch as was the Fountain or 
 Prince whence they proceeded, giving their will to him as the Stars do to the Sun. 
 Tho' all thoroughly irradiated with Divine Splendor, yet had every Hoft fome 
 one of the Properties of the firft Principle, moft Eminent in them. 
 
 2. Of the Princes one is fallen and his Hoft 3 for, ftandingin the fourth form 
 hisFire Elevated hiraabgYe the En^ of Nature. ^ 
 
 3. The 
 
Ihe three Principles of the Divine Ejfencei i6'J 
 
 5. The F/itin the Creadon, feparatfd the Matrix alfo of the Out birth, created 
 after the other according to the forms of the inward World, and out of the Pro- 
 perties of the firft Prmaple, came Creatures ofall forts good and bad as Lambs, 
 Doves, O'c. asal'.b Wolves, Toads j alfom the feparationofVcgetables are good, 
 and hurtful Plants- And that the evil is alio profitable, is fcen, for that in every 
 Creature is a poylbnous Gall, being the caufe of Life. 
 
 4 Adim was created of all the three Principles, but in perfc«5l clarity an Image 
 of his Creator, and Epitomy of all Creatures. 
 
 y. In the Garden of £ien were all Paradifical Trees, pleafantto look on, and 
 good for Food, wherein, tho' they fprung out of the Earth, yet in them, was im- 
 printed the Divine Vertue of the fccond Principle, and yet weretruely in the third 
 Principle. Death ftuck only in that Tree of Good and Evil j that, was able to 
 bi in° Man into another Image. 
 
 6. God willed not Adam (hou\d eat of it j for he not only barely warned him 
 of the danger, but forbad him with a feverc Menace. 
 
 7. Nor was he Created with adiftinft Fcma'e as other Creatures that on his 
 Fall he might the better be helped. 
 
 8. Nor wi Id, he fliould need any other clothing than Glory, elfe would have 
 given him a Hide as other Creatures. But as a Heavenly Man he Chould have ea- 
 ten Heavenly Fruit. Now follows the Gate of the Temptation. 
 
 Adum had all the three Principles or Worlds in him, and in all he looked on 
 without him. 
 
 9. The Heart of God would have him to abide in Paradife being his fimilitude. 
 The Kingdom of Wrath would have this great Lord becaufe he proceeded out of 
 the Eternal Mind of the Darknefs that through him might be fliew'd great power. 
 The Kingdom of this World would have him be his Houfliolder for that he lived 
 in it, and was part of it, faying. Eat and Drink not only Divine Food j thou arc 
 not yet ameer Spirit, eat not that which is incomprehenl'ible. Eat my fweet, 
 drink my ftrong which is comprchenfiblc. 
 
 10. Here ^<ia?n thought, feeing I am on the Earth, and that it is mine I wiU 
 ufe it as I lift 
 
 n. Then came the Inhibition, on pain of Death, not to eat the Earthy Food, 
 whereinwasmixt the evil, for the Tree was neither better nor worfe than that 
 we have. But God faw his eager imagination lb fet on the Earthy Fruit, that he 
 could not generate a perfeft faradifical Man, but an Infeiled one out of himfeLf, 
 that would fall to be corruptible, did let a flcep fall on him. 
 
 CHAP. XII. Further of the Circamfiances of the Temptation. 
 
 I. "\ /I Ofes attheBufli was commanded to pull off his Shoes {hewing his Earthy 
 
 iVl Birth. 
 
 God gave the Law at Sind and eftabliftit it in clarity,but by Thunders,^<;.in the 
 Spirit of the great World ( for in Gods Heart is only Love and Kindncfs ) becaufe 
 after the Fall Men lived therein, vi-^. in the Spirit of the great World. 
 
 z. The Law demanding obedience, and thefalfevoluptuoufnels oflfnel were 
 in ftrife Forty days till they fell to their finful Calf. And Chrifts tryal Forty 
 days, (^c. * (hew the time of Adams Temptation. * See Chap* 
 
 Of Adorns Sleep. 'J''^^r^' 
 
 ' ^ num Mag- 
 
 I. -(fjrfw's flcep was his being Captivated by the driving Stars and Elements, num. 
 
 whof« 
 
258 the three Trkcifles of the Divine "Effence. 
 
 whofe wreRlingfo far overcame him, that his Tindure became enfeeb!ed, and he 
 as dead, who fhould ( as we in the Kefurredion ) have Eternally with open Eyes 
 beheld the Infinite Glories. This God fo greatly loathed, that Aiam could not 
 long continue in Paradile. 
 
 ^ the Uighfji Gate of the Life of the tinSiure. 
 
 If^'hittthitiii' 2. TheTinfture is that which feparateth the pure from the impure, and gra- 
 Stnreii. ' duateth to the higheft all forts of Life in all Creatures: Yetinfome ftrong in o- 
 thersweak. Its Birth is from the Vertue of the Dnty, and imprints it felf in all 
 things, VJCt fo fecretly, that none of the ungodly can know it : It is Eternal, but 
 the Spirit given it by the Viat is according to the kind of every Creature. At firft 
 it was implanted in Jewels, Gems, Metals. 
 
 3. It was generated in the fifth form, that of Love out of the Heart of God, 
 And tho' its Spirit in the third Principle abide not for ever, yet, for the fake there- 
 of, the very figures of this World fhall remain for ever. But in the fecond Prin- 
 ciple, the Tindure ftandingin the Spirit and Subftance in Angels and Men is Eter- 
 nally fixt. 
 
 The tinStures EJfences. ^ 
 
 TinSlures Ef- 4. It is the flafliof Life and Luftre whofe Root is Fire caufing the faculty of 
 ences. feeing in all Creatures- It Chryftallizeth impure Water, feparateth the Light 
 
 •from Darknefs, imagethitfelf in what it hath made pure, making it alfo fweet, 
 Ihining like Oyl and Fire. Mixt with the Matrix of VVater by the mixture be- 
 comes fixt and thick, and by the Property of the Fire is coloured Red, and is the 
 Blood m which the Nobie Life exifteth. 
 
 Of the Death and Vying. 
 
 J-. Info great and hourly danger ftands the Noble Life in the Tmdure, and 
 hath fo many potent Enemies, that either on the Efflux of the Blood the Tindlure 
 flyeth away, or on the over-prevalency of any one of the four Elements, or ill 
 Conjunftion of the Confiellations darting their Poifons the Band, of Life breaketh 
 andthcfiafhgoeth out in Meeknefs. 
 
 Hpw the Heavenly TinSlure vfas in Adam before the Fall^ anifbatthein us after 
 ihk Lifi. 
 
 6. Adam's three Principles whereof he was, were three Births, the one not 
 comprehended by the other, vi^. The Worm or Brimftope Spirit, generated out 
 of the Eternal Will of the Father. The Virgin or Wifdom of God. And the Spi- 
 rit of this World. The two latter were given to him, to his right and lefe. 
 Heavenly Tin' 7. The fecond was to illuftrate the firft, in the power whereof he was to rule 
 (ture. oyer the third. ItispoffibleforaSoul, by reaching back into the might of the 
 
 Fire or firft four forms, and becoming falfe to the Virgin ( the Wifdom of God ) 
 to {hut the Door of the Virgin, and lofe the good of the third Principle ; which 
 cannot be obtained again, but by a new Birth wrought by the Holy GhoA. Such 
 a Regeneration reftorcs true Honour and Joy, but without it, at the Death of the 
 Body the Soul remains a Serpent, or Worm that never dies, and the figures only 
 of the other two principles reniain, tocompleatits horrour tnat he may fee what 
 an Angelical Form he hath irrecoverably bft. Thus AAim loft the Virgin by his 
 Lwft, and got the Woman in his Luft. 
 
 8. By 
 
the Three ^Principles of the Divine Effence, 2 5<? 
 
 «. By the above appears what Adm^NiiS, vix. having the Tinaiire of the tier- 
 fed: Male and Female Properties. *^ 
 
 9. The Temptation was the Spirit of the World being the third Princftle like 
 a your g Man ot good Complexion, Vertuousand Beautiful, having forty day's and 
 nights IweetConverfeand Embraces of a pei-fc<5tly Fair, curiouily Featur'd mo- 
 deltVirgin of Gods Wildom, in meer Joy, with command that their Will be 
 molt ftedfaft, fo as not in the leaft thought to defire one another, but as chaftly as 
 if they were each unknown or unfeen to the other, and fo to remain in the Frobx 
 forty days and nights. 
 
 10. The Spirit which God had breathed into Adam was the chart Virgin which 
 yfJ^;«'s worldly Spirit fl?ould have loved With a pure Mind, but he defired her 
 with Terrene Luft, which was his Fall. 
 
 11. But by being Born again, of Water (which is in the Centre) and of the 
 Holy Spirit, the Soul is cleanled from impure Afteftions, and inflam'd with Di- 
 vine and Sacred Love. 
 
 CHAP. XIII. Of treating theWoman. 
 
 I. \ dams Tindure being wearied in the f?rife of the three Principles his Luft 
 
 jr\ Spirit prevailing, he funk into fleep, his Heavenly Body became Flefli 
 
 and Blood, his ftrength Bones, che Virgin withA-ew into her Heavenly Ether 
 
 where fhe waiteth to fee if any will by the new Birth receive her for their Bride. ' 
 
 2. Adam's Angelical Kmgdom was gone, he now muft generate a worldly King- 
 dom, by a Female, as other Beads : Which that God abominated appears by his 
 making Man at firfl: without a Female, and faid all was very good alfo that the 
 firft Child was a Murtherer, and that God cur fed the Earth, z^c. ' 
 
 3. But God, that he might help vanq-uilit Adam, of one of his Ribs built a Wo- 
 man. That IS * The Fiat flood in tiie Centre, and fever'd the Matrix from the *i/r r, 
 Lzmbu6, took part of ^i^m'sfubftance, vii. ot his Spirit, Flefli and Bones, which 
 
 then wei-e not lo hard till Eve did bite the Apple : So they were two yet undi 
 vided in Nature, and both muft generate one Man, which before one fliould 
 have dene. 
 
 4. A pleafavt Gate. As little as the Spirit of the Soul could be helped except the 
 Virgin by cntnnginto the Abyfs of the .Spirit ct the Soul Twhich is near the Hell of 
 Gods fierce anger) had regenerated by Jefus Chrifl. fo little could the rent in 
 Adam s hollow fide ( whence the Rib was taken ) be made prrfed ex-ept the 
 fecond Adam had lufTered the Wound in the fame place to pour ! ut' his precious 
 Blood, and fip repair the fir ft Adam'shrG^ch made in the fame place. 
 
 r. Further of the fVovian. Eve was not made of the Rib only, hue of all Adam's 
 Eflenres, yet of no more Members than the Rib, which caufeth her feeb'enel^f 
 and is by Gods command m fubjeftion to the Man, and to be friendly to him' 
 Alio the Man m.uft help her, and love her as his own HfTences. And thev bcine 
 but one Helh, Bone an t Heart, muft have but one will : And their Chil('ren are 
 neither ot the one, nor of tie other, but of both: Asif only of one, which cauf- 
 eth the levere command that they honour and b- in fabjedion to Father and Mo- 
 ther on pam of Temporary and Eternal Punifhme -;r. 
 
 6. The Noble pr^pagmion cf the Soul. The Tinfture is generated from all the iVhattheTSfi 
 three Prmciples, yet hath neitner, tor its own, but is a bri-^ht HaiMtation m which cturel l^d 
 the Spintdwelleth Itrene-weth the Spirit tha. it becometh cle.r and vifible. ?! 
 its iNamc IS Wonderful, known only to them that have it. Itgivech Vertue co, 
 
 and 
 
l^o *^he Three Trinctples of the Divine Ejfence] 
 
 and is the Life and Heart of all things. It is the fragrancy of Herbs and Flowers, 
 and caufeth them as alfo Silver and Gold to grow ; though of all the Children of 
 Natuft it be a Virgin and generareth nothing out of it felf. It is the Friend 
 and 1 lav- fellow of God. The way to it is very near. Whofoever finderh it dare 
 not reveal it, nor can he, for no Language can exprefs it, vet it is not God. It 
 may be over powered and uied m Merals. if it be p. re, it can make pure Gold 
 of Iron and Copper, a id make a littie grow to be a great deal. Its way is as fub-* 
 tie as the thoughts of a Man, for thence rife the thoughts- 
 
 7. Th.p:-op.igationin theFlejh So great is the fubtilty and might of the Tin- 
 <5lure as to penetrate the Marrow in the Bones of another, which Witches know 
 and praflife j for their Mafter Lucifer thought to exalt his falie Tinfture above 
 Gcds. 
 
 8. The Male and Female Tinftures, tho' diflf^rent, yet both long after the 
 Virgin the rindure of the Male goeth out of the Limbus, that of the Female out of 
 the Miirix. And i.i the delicate C ompkxions where theTindture is moft noble 
 and clear, the ardent vig -ur of each tnmketn to find the Virgin in the other, tho' 
 it be in neither. And from the mixed defii e pro\* eth the Body , and in the wreft- 
 ling the Conqueror gi /eth the marks of diftindion. 
 
 The Spirit of the great World thinketh it hath the Virgin w^ich it hath not. 
 
 9. The fecret Gate (ff fVomen. The Seed lifownin the Luft of tHe Ti^fturcs, and , 
 theharih, lour F;<i( luppofingit tobe the Virgin, attraftcth the Seed to it with 
 great jr)y, defiring the LimhvA of God in Paraiife, but the Spirit of the great World 
 infinuateth and filleth the Tinfture with the Elerr ems, whence comes a loathing 
 againflthe fulnefsj fcr the Virgin Tindure rehfheth not fu:h giofsncfs, butrc- 
 tires into its Ether Then the pintof the Sun, Stars and Elements doth by the 
 ¥Ut attraft and fofter the rhiid. 
 
 Saturn. 10 jn j^j. £,-{} y^ -y^^]^ ^ ,5 harlli Fiat in which ruleth the Spirit of the Stars per- 
 
 ceiving the Blood of the Mother wherein is the Tindure to be fwceter than its own 
 , Eflencc, it longeth to image it lelf therein, and Create ^^4OT. 
 
 Jupiter. In the fecond Month the Matter is ibver d into Members according to the pre- 
 
 dominance of fuch Stars as are then moft potent. 
 
 Mars. In the third Month, the jay the Fiit got iti the Tinfture of the Blood withdraw- 
 
 eth, and the harlh Effbnccs n Terror would fain like a flalh depart, but are with- 
 held and made hard making the Skin inclofing the Child, then the Tindure flalli- 
 eth upward, in the Terror taking the power of all the EfTences with it, all which 
 the f /ar holdeth fafl, thereby Creating the Head, (fc And by the hard Terror is 
 made the ^kull, and in the Conteft and Terror of the departing Eflenccs, come 
 the various Veins. 
 
 11. Theftiflinginthe Af<ifr/xisthefirft dying, by which the EfTences fo fever 
 from Heaven, that the Virgin cannot be generated, which Adim fhould have 
 done without Woman, or rending his Body 
 
 12. Funker of the Tncxrmtion. The Fiu fo holdeth in the Terror, that the filling 
 in of Elements hardenerh to be Bones. So the Elementary Man nfeth and the 
 Heavenly fallech- And the Stiches and Aches Women feel come from the Sym- 
 pathy theTind:ureof their Bodies have with the Tinfture in the Matrix: In this 
 Anguifli a ftirg enkindlcth a Fire, and in the Fire a tight of Joy which is the be- 
 ginning of Life. 
 
 ^ol. 13. In the fourth Month, the Light of Life makes rhe harftincfs calm and meek, 
 
 here fpringeth a longing and vcrtue coming from the Light, and this dehght m 
 the Love is the Noble Tindure which is the Childs own. And the Spirit gene- 
 rated out of the Anguifliin the flafh of the Fire, is the true^cal Soul. 
 
 CHAP. 
 
7he three Trincipks of the Divine Ejfence. 171 
 
 -CHAP. XIV. Of the Birth and Propagation of Man. The very 
 Secret Gate, 
 
 I. \ /I ANS Paradi(i:ral Life fprung up in the Holy Ghoft in the Divine Light in 
 XVJL the p!a:c of the four Elements. Whence when he departed into the 
 Principle of the Spirit of this World, that withdrew, and this made him like o- 
 ther Beafts, dcfirinsonly to fill it fcif and propagate, "^y that Spirit is he figur'd 
 in the Mothtrs Womb, Life, Birth, Nourifhment, good or evil fucccfs is given j 
 and at laft corruption. 
 
 2. And wsre not Vans EfTences out of Gods Eternity, he, like the Spirit of other 
 Creatures, had gone into its Ether, and in this Life had worn the rough Hide, 
 but he is left with full Power to yield himfelf to whi:h of the firfl or fecond Prin- 
 ciple he will. Hence is it chat Regeneration is of aSfolute nereflity to the bleflid 
 Reftoration. 
 
 3. Ojthe flrong Oxte of the hdiffhluhle Bind. The three EflTences, vi^. Harfli- 
 nels or Sournefs, Bitternefs and Fire make like the Trinity the indilFoluble Band. 
 The firft is the Fiat and fling of the fecond, and both the caufe of the third, and 
 from all three in anxiety arifcth the twinkling flafli, out of whi:h theAngslsare 
 Created, whoby their longing after the Heart of God were enlightened by tXe 
 Divine Wifdom. But L«t://ers Pride caft him back into the anxious Fire without 
 Light. 
 
 4. The Gate of the Syderexl or Surry Spirit. By the great longing of the dark- 
 nefs after the light was this World Created, which defire mu^ continue, elfe no 
 good Creature could be. 
 
 6. But the Starry Spirit would be King of the Eflences of the Soul which ought 
 not to be. It longsrh to find the Virgin m Man where once it was, but the Virgin 
 confifting inthevcrtue of the fecond 'Principle is out of reach. 
 
 6. Every thing groanech afcer the Divine Vertue to be freed from the Vanity 
 of the Devil, which panting Ihould it ceafe, the World wou'd be a meer Hell. 
 
 7. But that the Creatures may attain it, they muft wait till their diflblution, 
 whei in their Figure, and in their Ether, they get a place in Paradife. 
 
 8. The more the Spirit of the World wreftleth, and that the Sou' (by approach- 
 ing the Heart of '^od) refif^eth, the more eager fti 11 is the Spirit of the Wjrid. 
 There the King, the Ver rue of the Sun is fo triumphant, that it fsbiimeth al the 
 EfTcKcs ofthe Stars to their highefti'MW'wi^ And here the EfTences of tie ?oul 
 can fvf e in the Light of the Virgin its own Original. 
 
 9. The depth in the Centre. That Fir; we fee with our Eyes is not the E ement 
 of Fire, but the fiery Wrath, come to be fuchbv the inkindhng when t'le Devils 
 fell out of the one holy Element, m which one Element is Meeknefs and Refl, not 
 Heat and Cold which have a contrary will 
 
 10 Becaufe th.erefore the fiercenefs would rule over meeknefs, God caufed the 
 Sun to come forth, thereby opening four Centres. . i. It made the harihnefs thin 
 and pleafant as Water. 2. Bv the Water the fiercenefs in the flafti was extin- 
 guiilit 3. The Motion and Egrefs whereof became Air. 4. And what ti e four 
 fiercenefs had artraded to it was thruft out as the Earth fwimmeth in the Warer, 
 thefcfeek in anxiety to retreat again into the one Element, which cannot be till 
 the number to the praife of God be full, according to the Eternal Mi;id. 
 
 r. The mo'i precioui Gitein the Rco: of the Lilly, i. The longing, (or attrading^ 
 willing and defiiring are the three b^ginninglefs and indi/foluble Band. Hence ori- 
 
 M m ginareth 
 
'^'JZ the three Trincipks of the Divine Ejfence: 
 
 ginateth the Eternal Mindj'n that the Will goeth cut of the attrafting Adivity in^ 
 to Meeknefs. Hence alfo originateth the Eternal Anguifli Gods original fiercenefs. 
 Hence likewife originatcth the Eternal mixture where the flafti di'covereth it 
 ielf in many thoufand thoufands. The gcmg forth out of the darknefs with- 
 out intcrmiflion opening ftill a new Centre or Principle in infinitum. 
 t 2. The G^te of God the Father. The attraftingof the Will imprcgnateth it felf 
 
 with meeknefs, being deliver 'd from darknefs, wherein ftandeth the pleafant joy, 
 for in the appearing of the fliarpnefs breaking the darknefs, ftandeth the Omni- 
 potence, and is as when a Man is inftantly come out of a fcorching Fire to fit in a 
 temperate refrefliment, herein is she perfefliioa of the highelt Joy and Meek- 
 nefs. 
 
 $. The Will of God is, that whatfoever inclineth it felf to him, he will create 
 in meeknefs. To v.'hich the Worm in the Spark inclineth whether to the (harp 
 iiercene'sin theFire, or the (harp flafti to the Regeneration in the fccond Prin- 
 ciple of rresknefs, in that it ftandeth in Eternity, 
 
 4. The deep of thff darknefs aadof the Light are alike great, and are both with- 
 out besinning and end , the Srm Bar of a whole i:'rinciple is between them. And 
 the will toT-ove, Refignation, Meeknefs and fliarp Regeneration, is the bound or 
 limit of thefe two Principles. 
 The Exit of ^.TkeGxteoftheSoncfGoi. The will from Eternity impregnateth it felf, and 
 the JVill by harh an Eternal Defiring, and bringeth forth Eternally, the Eternal Son and 
 theJh:irp¥Ut Child of Meek.iefs, Vertue for Power) expreffing and fpeaking forth the depth 
 cauieth the of the Deity, andth*" Eternal Wifdora of God. 
 
 Ejfsnces, 6. The Gate of Gods IVonder sin the Ro[e of the LiUy. The Holy Trinity, dwelling 
 
 in it felf, generating out of it felf, comprehended by nothing, having noplace of 
 reft or limit, but is the unfearchable Eternity and Infinity ; hath an Eternal Will, 
 going forth of the Mouth and Heart of God by the Holy Ghoft. In which going 
 forth, by the ftiarpnefs of the Tiit all Eftences are, and yet this is not God, but a 
 chaft Virgin of the Wifdom of God. This Virgin openeth Gods Wonders in the 
 Eternal Eflences. Thefe reveal'd Wonders become a fubffance. And this fub- 
 ftance is the one Element, wherein all Eflences are. And the fair, chaft Virgin of 
 Gods Vfifdomdifcovereth her felf infinitely, without number or end in Powers, 
 Colours and Arts, at which the Deit/ rejoiceth. And that Joy is call'd Paradife, 
 becaufe ofthe (harp generating of the infill cy of the pleafant Fruit of the Lilly. 
 What it is no Earthy Tongue or Pen is fuflid.'nt, all we can fay of it is lefsthan 
 DrofstoGold, andour Specchis asadr=-n, orglimpfe, orfparkle. 
 
 CHAP. XV- Of the Knowledge of the Eternity Qn the CorrHptihility) 
 of the Ejfence of all EJfences, 
 
 I. TN the Original Ejfence of ah EfTences, we fi id butone, whence is from Eter- 
 1 nity generated the other, both are in Divine Omnipotence, have different 
 Inclinations, ir.ix not, nrrcan bec;iir>lvcd. 
 
 2. In the Ecernal'Ori^inal IS aifo ; he Virgin of Wifdom, whofe longing after 
 a Similitude Created the Argcis, openirg a Fountain to every EfTence, whence 
 cane the Naii.es of Principalities, Thrpnes, 6^c. And out of each many thoufand 
 thoufands. 
 
 3. Bur Lucifer and his Servants like a Tree and its Branches, moved by the 
 ftern Matrix, bearing only the guilt of his own Fall, kindled the E'ement( whence 
 came the four Elements, and put of it came Earth and Stones ) and became exe- 
 crated out of Paradife. ' 4. But 
 
7he Three Principles of the Divine EJFence, ^7^ 
 
 4. But the Virgin redifcovercd, in the Our-Kirth the Sinjili-u'fe. which t'he 
 F/4t made fub'^anriala meer i{r«/wj Ej/?«fi.«- A d God Qvajca the San, the Si- 
 militude o!" is owa Hear wh'C"« pr all :he Ouc-birtA "ito Meeaiels, that all 
 thisafcrdi{r::lucionmighcin Pivadif^bca (hadow of his fubfiance, a rj not only 
 made che outward Creation, butai oi|ur of rhe 2uhti(Ljfntuiiguv'd "Spirits. 
 ■ f . And in the room of the fallen A->gcis m.de f^Un of^'l the three Principles, 
 but to live in the fecond, and rule over the other twi to whom the Virgin of 
 Gods Wifdom Efpoufed her felf, opening in him a Ce'ice to many thoufand 
 thoufands, in peried chaft M;ekn;ls, without rending h;s Body, but the Spirit of 
 the great Worjd fo overcame y^ijw. that he became Karthv, the Virgin departed. 
 
 6. But ftill ihe Virgin call?th, and is rea ly lo return to all thac feek her with 
 humble earneflncfs. 'Tis a Lie to fay one ' not elected 5 the poffibiUty of humble 
 feeking IS in every one Pride encliieth one more ftrorg'y than anoti er, but 
 forceth none. TheiX-is need of theTreaJer upon the Serpent in the Womb j be- 
 caufe all the three Prin riples do there im-:»rint themfelves. 
 
 7. Andt-'-.i' t;e Devil dare not Image himfelf till Mins underftanding inclines 
 to evil, ye: 'et noie prefume on the D-vils Impotency j for tho the Child be in 
 Innocence-, the Seed is not, which is of fearful confideration to Parents, efpeci- 
 ally evil ones. 
 
 8 . Diligently and deeply to be confidered. Pure Love which reacheth Paradife is 
 wholly modeii: As in two yojpg people whofeLm&M aid Af>z<r/x have attained 
 the Bloflbm of the Noble Tindure, ho a' hearty, faithful, pure Love bear they 
 to each other. But after they ake each other 3 the burning Love infefteth, and 
 the Afhes of Luft turns them one icimes to fpiceful Enmity. Whence m.ay be 
 fcen, God willed not the Beftial «>p ilacion, but the pure, fiery, Paradilical LovCo 
 
 9. When all the parts of the ■ 'hild are formed, 'tis ftill foBeliial an Image, that 
 if it perilli before the enkindlmg of the Light, v/^. the Spirit of the Soul, nothing 
 of the Figure appears before God at the Reftitution, but its lliape and ihadow. 
 
 10. The Life of the 5o«/ fttndcth in the three Principles. The firft difcovereth it 
 felf in the Fire flaflh, ftanding over the Heart in the Gail : Tne feconi is generated 
 of the firft, and is the pleafant Joy, Oh happy they who experience the governing 
 power of it.' The third Principle prefletii after the Tinftare of the Soul, but at- 
 taineth only the Light of the Sun and "stars, whofe qualifying with the Soul, brings 
 many Difcafes into the ElTences, as the Plague, ^c and at laft Death. 
 
 The Extracts of the re fl of this Excellent Chapter I forbear, contenting my fel£ 
 with what hath been done in the Aurora, <s'c» on that fubjedt. 
 
 CHAP. XVI. Of the Mindy Vnderfinndwg, Senfes, Thoughts, 
 Threefold Spirit, Tin^ure, Inclination of a Child in the Womb, of 
 the Divine, HeUiflj and Earthy ImagCt &C. 
 
 I. npHE Mind ftandcth in three Kingdoms. The firft is Eternal, the fecond is 
 X Eternally generated, the rhirdtranfitory. If the firft generateth not the 
 fecond, it goeth into the Abyfs : Tae Gate of the fecond goeth in:o Paradife. 
 
 2. So can our Mind, being a fparkle breathed in from the Eternal Mind, fpecu- 
 late things remote from the Senfes, and penetrate Wood, Stone, Bone and Mar- 
 row, without rending the dark Bodirs. The thu-d Kingdom, that of the Sun, 
 Stars and Elements, wreftle with the firft Kingdom, yield themfelves to it as to 
 their Father. 
 
 3. The fecond ftandcth between thefe two Regions, from the Rays whereof, 
 
 Mm » fpring 
 
274 ^^^^ T^hree Principles of the Divine E/fence. 
 
 fpring the Gates of the Senfes, filling all with joy. The Tinfture whereof, caufcth 
 all Vegetation. And in Animals, efpecially in Man, the Blood of the Heart, ir? 
 which the Soul Swimmcthis incomparably fweetj therefore God forbiddeth eating 
 Blood ; for the Beftial Life ought not to hi in Man, left tha Spirit be infefted by ic. 
 
 4. T x Conftellacions make not a Child an Imag; of God, bjt at highell a 
 lufty, fiibde pleafant B«aft In fome the Image of a dangerous evil Beaft, in 
 others of a tame, merry Eeafl-, according as the Conflellations flood at the Incar- 
 nation and Birch of the Child. 
 
 y. The firft Principle faich. Go forth in ftern might. The fecond in Love and 
 Wifdom. The third in fuftaining and adorning the Body, to which the Soul obeys 
 of thefc three, his Servant he is 
 
 6. Ifr ou defireft the fecond Birth, know thou art here in Prifon, call to him 
 that Viath c':e Kev of the Gate nf the D.:ep, and thou wilt break through as the day 
 brcakerrj, and find the chaft Virgin waiting for the;, who is ever warning thee of 
 cv'il: Whom if thou follow, defpifing the good and evil of the World, (he will 
 joyfully conduct thy wandered Soul into its true Native Countrey. 
 
 CHAP. XVII. Of the Lmmable Fall of Adam and Eve in Fa- 
 
 radife, 
 
 I. \ P<imftood forty days before his fleep in an Angelical Image, yet had a 
 jrV Body out of tne one Elencnt, out of the which one Element iHued alfo 
 the four Elements, and of the '^inteflence of the four are the Stars, and are as 
 the Husband, and the four Elements the Wife. The Heart of both is the one Ele- 
 ment, and of the Effence and Vertue of that on; Element is Paradife. 
 
 2. Ad Am had the Eternal Eflences of the firil Priiiciple behind him. The Divine 
 Light of the fecond Principle before him, both were as Fire and Light. The out- 
 ward World of Stars and four Elements under him, and were impotent as to 
 him, his Breath was that of theHoly Ghoft Paradifical. 
 
 3. Aslongashe fet his Heart on the Heart of God, the other two Kingdoms as 
 to their divided properties were hidden. But in his reflecting on the great hidden 
 Wonders of the great World heiufted, thepotence whereof remains m the Lufl 
 of a Woman, by which is imprcfTjd a mark on the Child in her V/omb. 
 
 4. His foLufting enfeebled him that he flep: and be. ami impote It as to gene- 
 rating Magically with the chaft Virgin of Gods Wifdom Then God built a Wo- 
 man out of hin, whom when he awaked he took as the Be ;fts do, he drew Breath 
 of the four Elements, and kindled his Aftral Spirit therewith. 
 
 r. Butthefi-rcenefsdidnot yet ftickinthemtho'the longing did, which Eve 
 ( by her little regarding the Commandment ) foon (hewed- And thus entred 
 Sin, Shame, and the Evil from the divided Properties, from the Elements to 
 which difobedience had fuhj;ded then. 
 
 6. For the Devi! is this Worlds Executioner, the Stars are the Counccl, and God 
 is the King of the Land : Such therefore as depart from God, fall under the Coun- 
 cel who fend fome to the Rope, Water, Killing, Stealing, (^c. in all which the 
 Devil is very active. And at b:ft the Councel helps to vain' turmoil, difcontent 
 and vexation. 
 
 The farther Extrafts of this profound Chapter is here forborn, being copioufly 
 treated in the 20, 21, 22, 23, 34, and 25th Chapter of the Myfieriiim Magnum. 
 
 CHAP. 
 
the three Prmdpks of the Divine Ejfence, 275 
 
 CHAP. XVIII. Of the Tromifed Seedy AdamV Exiley and Gods 
 Curfe. 
 
 1. YC/^^" fallen Man flood in great fliame and horror, fart bound by the Devil. 
 ; ' God the Father appear'd to him with his angry Mind of the Abyfs into 
 which he was nowJallen. And his moll: Gracious and Merciful Heart oppos'd it 
 felf to the Wrath, placing it felf highly in the Gate of Mans Life, re injightning 
 the Soul, which yet flood trembling to hear Gods Sentence, Becaufs thou haft eiten 
 ^ftheTree^ &c. 
 
 2. Thenceforth the Holy Element withdrew, from the Root of the Fruit, and 
 left it to the inkindled fiercencfsof thcfour Elements producing Thorns, (^c. and 
 the Fruit ifTuing in the Out-birth, made for the Beafls, became Mans Food, who 
 was become Earthy, and now God would not cafl his Heavenly Food ('which be- 
 longed to Ange's ) to the Beflial Man. 
 
 3. Now role the Enmity of the Beads to Man j he was a Wolf tothem^ and 
 they as Lions to him. 
 
 4. Before the Curfe, the tame Creatures were very near akin to the one Ele- 
 ment with whom Man fhould have delight, and others ( the wild ones ) to the 
 foui* divided Elements. 
 
 S' Now alfo the turmoiling Life of digging, (3'c. was necefTary j for death, 
 frailty, ^s'c. in the four Elements fucceeded the continual liring Vcrtue of the 
 Holy Element which was departed. 
 
 6 God laid the burthenof managing the Creatures on Man, when he was be- 
 come like them, but had God willed to have Beflial Men he had Created them 
 luch, and given them no Commandment, as neither have the Beafls any Law. 
 
 7. God could well have Created Creatures to have the charge and labour of 
 managing the Beafls as already there are Creatures in all the four Elements with- 
 out a Soul, yet fomewhat ac'apted to fuch a conduft, while Man might in Paradife 
 have retained his Anglical Form. 
 
 8. Ew's Sentence, T-^-.uJhxlt bear Children in pain^ &c. eftablifht her perfedly 
 to be a Woman of this World. It ftiould have been without a Woman and im- 
 pregnation J therefore was the Lord Jefus without the Seed of Manj the Son of 
 the Virgin. 
 
 9. Of the TncdrnMion of ^efuiChri ft out of tht^ez-^ty Word and Promife of God 
 the Father, through the chad Virgin of GcdsWildom, is proceeded the Treader 
 upon the Serpent, who imaged it felf in y^J^w's mind, and Elpoufing therewith,, 
 opencth Heaven for the Soul, giving the Virgin for a Companion to inllrudl him 
 in the way of God. But becaufe Mans Soul was too hard inkindled from the firft 
 Principle, did not foinflaatly imprint it felf therein, but flood oppolite to the 
 Hellifh Darts i and in the Minds of the fe Men that yielded to Gods Wildom, did 
 break the Serpents Head. 
 
 10. But after long Tryal whether Men could by this way wholly yield them- 
 fclves to God, there came to be Murtherers, unchaft and domineering Spirited 
 Men; and but few clave to God, then came the Deluge. 
 
 11. The dread of Gods Judgments not prevailing, God chofe the Children of 
 5'm to ereA the Office of Preaching, but Mans felf- will (ruled by the Stars) 
 prompted their blindn;fs fo, that they would fecure themfelves by a Tower, 
 which God ftopt, by making their Language as confufed as their Thoughts : That 
 by their fcattering , the holy Seed might be preferved, but that not reclaiming . 
 
 them, 
 
ijS Tfje Three Principles of the Divine "EJfence, 
 
 them, Godoutof theficrcenefs ofthefirft Principle burnt Soiom and the five 
 Kirigdoms, yec Sin fprouted as a Green Branch. 
 
 1 2 • Then God proYiis'd the cholen Generation to multiply them, if they would 
 obey him, andprofperedthemin ailrangeLand, to let it thev would depend on 
 him, rais'd themup aProphe:, wrought Wonders, fed them from Heaven, gave 
 them a Law in the Zeal and Fire of the Spirit of the great World into W-: ich they 
 were tailen, gave them Circumcition and Sacrifice ; for chat Man was Earthy, 
 their Prayers ( wiih a Token of Accepca ".ce ) were heard, through ri.e Confump- 
 tionof the Earthinsfs of their Sacrifices and Incenfe, forbad them Meats, elpeci- 
 ally Svvines Flefli j which inthe Fire^zivetha (rink, as alio it dorhi i the Souls firft 
 Principle, and fuming darkeneth the Gates of the breaking of the Light. 
 
 il But nothing could ranfom the Soul, nor atrai i the Refurreftion of the 
 Body, and bring the new Body out of the Holy Element, til! rcgfjiierated in the Son 
 of the Virgin. Therefore in the 3^70. year the Angel G^iJrm falutf.d M^ry with 
 that precious Meflage, to her Aftonifhment and tiie Angels Admiration. 
 
 4. Think not, that the Word defcendcd fiom the higheft Heaven above the 
 Stars, and became Man. No j but the Word which God fpake in Par^dite which 
 imaged it feif in the Door of the Light of Life, waiting perceptibly in the minds 
 of the holy Men, that fame Word is become Man, the fame is entred again into 
 the U'm'mQ Wifdom. And the fame Wifdom of God in the Word of God gave it 
 felf into Miry's Virgin Matrix, uniting it fel*^ as an Eternal propriety into the EfTen- 
 ces, and into the TiniSure of the Element which is pure before God. And it was 
 a going forth with the whole fulnefs of the Dei cy, whence alfo the Holy Ghoft 
 goe:h forth, making ic greater than Aixm or ever any Angel wasj being the bicis- 
 ing and might of all things ui the Father Eternally. 
 
 I)'. Not then, nore/erfeparaten'om the Father, every where prefent, and is 
 become a new Creature in Man, and cai'ed GoJ, which new Creature is not ge- 
 nerated of the Fleili and Blood of che Virgin, but of the total fulnefs and union 
 of the Holy Trinity, and fiilech all the Gates of the Holinefs, whofe Depth, Num- 
 ber and Name is Infinite. 
 
 \6. Yet the Corporeity of the Element of this Creature is inferior to the Deity, 
 for the Element is generated out of the Word Eternally. And that the Lord 
 ihould go into the Servant is againft Nature, and the greateft Wonder done from 
 Eternity, and rightly called LOVE. 
 
 17. This Divine Creature in the HoIyGho.1 wasina moment made a perfeft 
 felf-fubfif^ing Creature in the fame moment the four Elements, Sun and Stars in 
 the Tindure of the Blood, and with the Blood, and all the Humane Eflences of 
 the Virgin- M^ryxn her Matrix, received the Creature wholly as one, and not 
 two Creatures. " The Holy Element was the Limhm or Mafculine Seed 
 
 1 8 Every form hach its own fource, yec the Divine hath not fo mixed as to be 
 thelefsj bat what it was that it is, and that which it was not, that it is, without 
 fevering from the Divine fubftance, and the Word abode in the Father, and the 
 Natural Humanity in this World, intheBofom of the Virgin Mxry. 
 
 19. Of the tbne Regions of the Incirmtion. Firfl, There is the Word which hath 
 its forming from Eternity in the Father, and in the Incarnation fo continued. 
 
 20 The fecond forming is done naturally ( when the Virgin faid to the Angel, 
 Let it bt done TO mi as thou hifi [.lid, ) inthe inward Element like the fit ft Adam 
 beiore :he Fall, who fliould have generated fuch an Angelical Creature, which 
 was don? perfeftly at once in a moment. 
 
 2 r.The third forming was done alfo at once out of thft pure Element.and thishew 
 Creature in perfeaion of the Element was the Mafculine Seed of the Earthy Man, 
 which was conceived in the Earthy Matrix of the Virgin. 
 
 z3. But 
 
7he three Trinciples ofDhine Ejjfence, 277 
 
 21. But the Word of the Deity fo feparated them, that the Mafculine limhui of 
 the new Creature uas not defiled by the Earthy Mctrixoiihs Virgin. 
 
 25. Yet this Angelical I mape as to the Uir.luioiit^ c? me by commixture of the 
 Earthy I flences ot the Virgin, uhi:h clave to it, tc be Fle'T end Bleed, and at the 
 end of three Months attained his Natural Soul: As all other of Adam's Children, 
 and hath refumed the Princely Throne again, out of which it departed by Sin in. 
 Adam. 
 
 z^. Thus Chrift was the Natural Eternal Son of the Father, the Soul in the 
 Word was a Self-fubftfting Natural Perfon in the Trinity. Chrift (rhe true 
 breaker j through continued in the lecond Principle, and the new Bodv in the 
 third Principle, and at Nine Months was Born of the Virgin. Here the Light 
 Ihone in the Darknefs of the outward Body. 
 
 ly. Thus came he to, orinto hiscun, and they knew him not, nor received 
 him, buttoasmany asreceiv'dhim, gayeke power by him to be begotten to 
 the Kingdom of Heaven 3 for his is the Kingdom and Glory for ever, Amer. 
 
 76. Ofths diftirMion bit^een the Virgin Mary Ani ^efus Chrifi. Tho* God in for- 
 mer times permitted Miracles of feeing the Saints deparccd j for vindication of 
 them and their Doctrine, of another Life after this, for converting the Heathen : 
 Yetlnvocationof them hath no grourd in the Nature of the firft Princ^'ple: h 
 vain in it felf i for they having attained the ftill reft, load not themfelves with 
 the Miferies and Sins of the Living. It is alfo a difrefpect to the Omnifcient Mer- 
 cy of God, which without their Interceflion, and without ccafing, with flretched 
 out Arms, inviteth by his Gracious Call, all Men to come to him freely. 
 
 27. The Virgin Afiir> is fabled to be taken up to Heaven Body and Soul, but 
 fuch take this World to be Heaven, for the Earthy Body belorgs to the Earth. 
 She is in Glory in the new Body of the Holy Element, and her Lufti e is above the 
 clarity of the Heavens, as one of the Princely Angelical Thrones, for cut of her 
 ElTences, went forth the Body which v, as the Saviour of all the World, and that 
 attractcth all the Members to it, and who now flandeth in the Holy Trinity, and 
 flie, as a Virgin ofChafl:ity, is highly blcffed by her Son Jefus Chrift. But Invo- 
 cation belongs not to her j for the ability to help cometh oily out of the Father 
 tjiroughtheSon. 
 
 CHAP. XIX. Of Sods entring to God and to Verdition , and of th9 
 
 Bodies Breaking. 
 
 I. np H E Soul hath the Eternal Eflinces of the firft Principle. Regeneration 
 1 opens the fecond Principle j The third Principle is the Region of the Stars 
 and four Elements . When Man's firft Tiinciple ha'rh been wholly taken up about 
 the third, v ^f.This World. anJ that the Brinrjftone- Spirit which kindleth the Tin- 
 fture of the Heart is choaxed , and the four Elements break off from the ore Ele- 
 ment, fheadoththe loul keep the ftarry Region, fti'lasits deareft Jewel; in the 
 Power -A'hereof they appear,and think to find reft in fettling things relating to their 
 Willa and worldly BufincfTes. But when the Siars ha e complesred their Seciilum 
 or Courfe, and that the Treader upon the Serper-t hath r-.t hold of the Soul, by 
 guiding it through fie Sufferings , Death and Refunetftion of Chrift, it remains 
 liaked withoutthe third Principle, which it hath left r.r ever. 
 
 2. 0/ the going forth of the Soul. Whsii the Body breakeTh, the right Soul which/ 
 was breathed into Mum is in its Principle, and is fo fubiil a3 cannot be compre- 
 hended 
 
^yS 'Ihe three Principles of the Divine Bjfence] 
 
 hended by Matter, as Flelli. Bones, S ones, eir^;. only by an earned rromife (not 
 recalled in the rime of the iody) it may be comprehended. 
 
 3. Thofethat by trueRe, euranceirgraftthcmlelves into the Heart of God, da 
 inftantly at breakirgof the Body, lay oft" all that is Earthy, and comprehend the 
 Mercy oftheFa her, and love c.f JefusChnl^, and enter into the Eiemcntbeforc 
 God,\vhere ''aradife (hall fiounihAvaiting without irklomncfs for rhc Rcftoraticn. 
 
 4. Butif?ouls have been defiled with grofs J-iiS, ard not rightly paffl-d into 
 eafnefl Regeneration, yet do hang as by a thread of Faith, and v* ill not let go,but 
 when the Bridegroom calls, anlWei-, I lannot trim mv Lamp yet. The;e Souls 
 may after a long time be ranfom'd out o' tre Putrefadion by the I'aflion of Chnft, 
 but the Glorification of fuch (hall n.>t be in E-ernity , like that of the true bom 
 Saints 5 but Antichrift's juggling Mafles for Money avail not for thefe. • 
 
 J-. But the earneft ftrong t'rayers of fuch as are cntred into the New Birth, efpe- 
 cially of Parents, Children, Brethren, Sifters or Kindred of the Blood , who have 
 ore Tintflure with him, who have aiJ one ri dure, enter the Conribatmore freely 
 tha.i Strangers, and help to wrcftle cfF the Devils Chains, efpecially before dc« 
 parting of the Soul from the Body. 
 
 6. The true Door cf the Entrance into Hedven Ard Hell. The Soul deparred from 
 the Body need not go far; for in the place where the four Elements breik, the 
 Root ftandech, which is the Holy Element, the Soul entreth through the Doer in 
 the Centre into the Kingdom of Joy, arid is in the Arms of Chrift in Paradife. So 
 the Damned needs no flying far away, it remai eth in that which was outermcft, 
 without the four Elements in the Anguilh ^i Darknefs, in the ftrong might of 
 the grimnefs. 
 
 CHAP. XX. Of Adam^ going out of Paradife, alfo of the true Chri- 
 ftian and Antichrijiian Church, 
 
 !• \ Dan having a Garment lent him by the great World, is let go out of the 
 
 Awl Garden, and a Cherubim with a flaming Sword is fet to guard the Way 
 to the Tree of Life : which is the Kingdom of the fiercenel's in God's Anger, which 
 muft cut away the Earthy Body from the Holy Element, that the new R'an may 
 preis into the fecond Principle, the Way to the Tree of Life in Paradife. Our grois 
 Flefh is the Hedge before the Paradife. Would you enter ? prefs through the Sword 
 of Death, Chrift the great Champion will help you ; who rho-gh by his entering 
 harhftiew'd and made the Way moreeafie, yettheSvtord s flih before it. 
 
 2. Chrift took the Book of the firft Principle c ut of the hand of the Ancient of 
 Days, and opened the feven Seals or Spirits of the Operation c f God. The feven 
 Candlefticks are his Humanity , the feven Stars the Dtity. See the four firft Chap- 
 ters of this Book. 
 
 5 • When Eve bare Cain^ flie faid, I have a Man from the Lord : meaning what the 
 Apoftles thought of Chrift, that he lliould erc<fl a Worldly Kingdom, and break 
 the Serpent's Head, by the Spirit of this World and ics might. Ar.d here lay the 
 Foundation of the two forts of Churches, one asCins ftanding in the might of 
 the Spirit of this World, the other of Abelpreffir,^ on the Tv'ercy of God in Faith 
 and Rcfignation. Bat from the Evil Tree of Adam and Eves luft, fprung the evil 
 murtherous branch Cjjn. 
 
 4. ThatC;i/B theFirft-born fiiouldbe fo wicked and a Murthcrer, is, for that 
 Eve was the Child which Adam (hould (if he had not been overcomic) in great 
 Modefty have generated , but his Matrix being impregnated by the Spirit of the 
 
 great 
 
the Three Principles of the Divine Ejfence^. 2J9 
 
 great World J therefore Rrit was framed out of it a flcfhly Woman, and her firft 
 Fruit became Evil, as well as the Limbus of Adam. After Abel's Death 70 Years 
 palled before Seth. 
 
 CHAP. XXI. Of Qims Kingdom and Antkhrifiian churchy and of 
 Abel'i Kingdom and true Chrifiian Chnrch. 
 
 I. nr'HE two Eternal Principles of Fiercenefs and Meeknefs, do ftrive from 
 i Eternity to Eternity ; for without the fiercenefs, the Meeknefs would be 
 a ftill nothing, without Mobility j and without the Meeknefs the Fiercenefs would 
 be a dark gnawing as in Hell. AiAnis firft Principle was throughly illuftrated 
 with the fecond, and his Body out of the one Element , out of which Element 
 came the four Elements. 
 
 2. AiAm was drawn of both, and fo is Man ftill, but Man hath the ballanceof 
 both Scales. 1 he Mind is the Centre of the ballance, the Senfes or Thoughts are 
 the Weights, which the Mind pafleth out of ore Scale into the other. The one 
 is the Kingdom of the Fiercenefs, the other of the Regeneration. Thus hath Man 
 the Kingdom of Heaven, in the Word of the Divine Vertue given into his Power: 
 the Kingdom of Hell (in the Root of it) in a Bridle, and the Kingdom of this 
 World, according to the Humanity firom Adam .• Confider we well , which we 
 fuftcr the Mind to be charged with , and over-ballanced by , for of thit we arc 
 the very Image. 
 
 3. Man is a Field, the Mind the Sower, the three Kingdoms the Seed. Look, 
 which thou foweft,for that thourcapeft,and at the diflblving of the Body that thou 
 art If thou give thy Field (thy felfj up to this World, thou ftandeft only in two 
 Principles that of this World, and that of the fierce Wrath. 
 
 4. But he that is generated out of Darkncfs into the Light, knoweth both the 
 fierce Eternity and the Out- birth, but cannot fearch out the Light 3 for he is there- 
 with environ'd, and therewith ruleth like a Prince in Heaven, over Hell and Earth, 
 and all are profitable to him ; for by the firft , his high exulting Paradifical Joy 
 fpringeth up, and in the third are God's variety of Wonders (us in Glaffcs) re- 
 prcfented. 
 
 f . Thus may be feen, how(74/Vs Evil worldly Kingdom, and hypocritical Anti- 
 chnftian Church is founded. Alfo how Abets meek Light, righteous Kingdom, 
 and his regenerated and refigned fpiritual Church is perfcifted. 
 The viStoriovA Gate of the poor Soul. 
 
 In the three laft Pages of this Chapter, is a fweet and confolatory Incitement and 
 Exhortation, that the Scul advance by Perfeverance, with difregard of the Old 
 Ma?i, compared to a Wild unruly Beaft, that it may attain the victorious Garland 
 of Pearl to Crown the New Man w ich. 
 
 CHAP. XXTI. of the new Regeneration in Chrift out of the Old Ada- 
 mical Man, 
 
 I. 'T' H E Scripture faith, Chrift was conceived and born without Sin of a pure 
 JL Virgin. But fince Adams Fall, no pure Virgin is generated of Man'.* Seed ; 
 therefore the pure Eternal Virgin of God's Wifdom, putting it felf into Mary, be- 
 came not thereby Earthy, but Mary by putting on the chaft Virgin, as a pure Gar- 
 
 N n mcnt 
 
iSo 'ihc thm Trmctpks of the Dmne Ejfencei 
 
 ment of the Holy Element, or as a new regenerated Man, the Soul of Mity comr 
 prehended the fame, and in that lame J(he conceived, and did bear into the World 
 the Saviour of all the World, 
 
 2. And as 3/^r; bare the Heavenly, in the old Earthy Man (which was her own) 
 yet comprehended not the new : So the Word entred into the Eternal Virgin , in 
 the Heavenly Matrix, in the Body oiMary, and became a Heavenly Man, out of the 
 new regencraied ivian iii tlie Soul of Mury., and hath brought the Soul of Mury 
 again into the Holy Father, fc tliat the Souls of Men, were new born again in the 
 Soul of Chrift. 
 
 -. The Soul of Chrifl was noftrangs Soul brought from Heaven, but as all 
 Snuis arc g'ineiated, fo was Chrift's, though in his Holy Body which was become 
 M:iri'es own. And Chrift with his entrance into Deatii, fever a his Holy Man from; 
 the fitrcenels of the Ar-gsr, and from the Kingdom of this Vv'orld. 
 
 4. As the pure Element which is truly every where, in which Goddwelleth, hath 
 attraded to it this World as a Body, and yet this Out-birth comprehendeth it no 
 more than the Body doth the Scui : So truly hath Chrift in the Body of the Virgin 
 Mary, a:tr?.fted tD him our Human Effeaces,and fo is our Brother : which EfTences 
 comprehend not his Deizy, nor can the new Man comprehend it otkerwife,than the 
 Bod/ Qorh the Soul. 
 
 $. In our Human EfTences Chrifl: died, and his Deity of his Holy Man in th6 
 pure Elens'nt bereaved Death of its Power, and opened a Gate for us all, to 
 be fcparatc from the Deyil, the World, and the beftial Body of the four Elements, 
 whereof only the fhadow is to remain. Who then,{hall not have the Image of our 
 Immanusl, fliall have the Image of that which his Heart hath been fet upon here. 
 6- To Demonftrate Higheft things by a Similitude ; 
 (i.) The Almighty Father, is as the Fire of the whole Holy Conftcllations* 
 (2.) The SoHi as the Sun, which u the Heart and Joy of the Deep. 
 (5.) The Holy Ghofl, as the Air. 
 
 (4.^ The Virgin of God's Wifdom, as the Spirit of the great World, 
 (j.) The Holy Ternary, as the Earth. 
 
 (^.) Thft Heavenly Aquafter, as the Water, cali'dalfothe Holy pure Element. 
 7._ In the holy Ternary and pure Element, fpringthe Paradifical Fruits, and the 
 Virgin of Wifdom is the great Spirit in the whole Heavenly World, and the Holy 
 Element is her Body. But the Deity is Incomprehenlible, yet as a Soul to a Body 
 in the Holy Ternary. The Virgin of God's Wifdom Chrift brought with him , to 
 be a Bride to our Souls, and the Holy Ternary which is his Body, is the Food of 
 • our Souls .i^wen. ^ohn6.$6. 
 
 The eau[e of 8. Baptifm was not inftituted in refpeiH: of the Earthly Man, which belonged to 
 the Baptifm Earth, nor of the Heavenly Man, which was pure already, but for the poor Souls 
 with fVater. fake ; for though we may have a new Body, we cannot have a new 5'oul,that being 
 out of the Eternity. Therefore as the Holy Ghoft over- fliado wed and impregna- 
 ted Maryy fo the Water out of the Heavenly Matrix coming out of the Holy Ter- 
 nary in the Baptifm over-fliadoweth and fiUeth the i'oul, and fo reneweth the 
 Earthy Water (of the Out-birth) wafhing it clean, that it is in refignation a pure 
 Angel, and may eat of the Heavenly Fruit, which is the caufe of Baptifm. Thence- 
 forth if it incline it felf forward into God , this World is only bound or tyed to it 
 tillit enter into Death. 
 
 chap; 
 
7he 7hree Frmctples of the Dhine Lff'eme, - o | 
 
 CHAP. XXIII. Of theTefiammts of Chrifi^Baptlfmandthe Supper. 
 
 I. f^ Hrift faid, he would be with us always, and would give us his Body and 
 
 \^ Blood for Meat and Drink, 
 
 ^. The Deity is not divided, and if the Father be every where, fo is the Son, his 
 Heart, nor is the 5'on divided, and a fpark of the Deity in his Body , and the reft 
 every where. When Chrift fat with his Difciples, he gave them his Flcfh and Blood, 
 (vi\.) His holy Heavenly Body in the fecond Principle, and his holy Heavenly 
 Blood, in the pure Element, wherein is the holy Tinfture and Holy Life. 
 
 3. The holy pure Element is every where, and fubftantial, generateJ of God, 
 therein is the Tetnmta SanSluiy and that is the heavenly Body of Chrift, with our 
 here a/Turned ^oul in it, with the fuloefs of the Deity therein. 
 
 4. Thus the regenerated i'oulputteth on the Body of Chrift, (vii-) his Eternal 
 Humanity which is ouc of the holy Element, and which givcth the n':w Body, Meat 
 and Drink. The Father every where from Eternity to Eternity doth generate the 
 Son, and from both, doth the Holy Ghofl: every where proceed. 
 
 J. The inward Element which comprifeth this World , became Chriil's Eternal 
 Body : the Deity cfpoufed it fcif thereunto, and afteth the Heavenly new Huma- • 
 rity, which is an OmniprefcHt Creature, fuch as captivated all Devils. Tlius all 
 Men who earneftly and ftedfaftly draw near to Chrift, are in their new Man in 
 Heaven, who aftech their new Humanity, Chrift hath taken this Pledge cfu?/w^.j 
 our i'ouls in Mary. 
 
 6. Chrift began hisEaptifm by ^ohn his fore-runner, who was born before 
 Chrift, fignifying, that Water is the caufe and beginning of the Life, and in it, by 
 the Tinfture, cometh 5'ulphur, wherein is vital Motion. And in the Sulphur and 
 Water, the Tinfture after caufeth Blood. 1 
 
 7- In the fame order is the Regeneration, that the 5"oulbe Baptized in the Water 
 of Eternal Life, and then the grain of Muftard-feed of the Pearl be fown, that it 
 become a new Fruit in God. 
 
 8. Children ought to be B?ptized, or the Covenant is contemned ; for though whjChildfen 
 Children know not that which is done to them, yet it is not in our fore- knowing, mulibeBabti- 
 butin God's, that the Covenant ftands , and if thou, as the tree, be in the Cove- yg^ ^^-^^ ^fg 
 nant, fo may thy Child as the branch ; thy Faith is its Faith. Art thou a true Chri- outward and 
 ftian.> Thy Child, at the kindling of its Life, pafleth into the Covenant , yet omit ;„^^^^ ^^ 
 not to Baptize ; for when 'tis born 'tis fevcr'd from the tree , and thou muft with t^^^ 
 
 thy Faith and Prayer pref&it it. 
 
 9. And becaufe the outward Body is in this V/orld,therefore the outward Water 
 isrequifire, anB with the inward Water of Eternal Life, the Holy Ghoft in the Co- 
 venant bjptizeih the inward Man. 
 
 10. Yet if after the Soul depart, the Virgin pafleth into the Centre of the Light 
 of Life , but if it again return is recciv'd. And therefore was the otiier Teftament 
 oftheLord'sBcdy and Blood left, in which the outward Man hath the outward 
 Elements of Brv':k'.d and Wine. The inward new Man feeds on Chrift's heavenly 
 Flefh and Blood, and the Soul feeds on the pure Deity. 
 
 1 1. The unworthy Receiver feeds outwardly on the four Elements , and in- 
 wardly on the Wrath of God, having departed , as did the fallen Angels out of 
 tjpieLove. 
 
 N n t CHAP. 
 
^ , the Three Principles of the Divine Effence* 
 
 CHAP. XXIV. Of trne Repentance. 
 
 I, *Tpo enter into true Repentance, the Mind with all the Thoughts, Purpofes 
 £ and Reafon muft be collected wholly into one wiil,refolution and earneft 
 defire, to forfake all Abominations , and fix the Soul in a ftcdfaft Confidence ia 
 God's Mercy. 
 
 2. That which terrifieth and with-holdetharifing from the greatnefs of Sin, is 
 ofSathan, but every (though but the leaft) thought inclining the Will towards 
 God, and that it would fain enter into Repentance, is not from felf , but the Love 
 ofGoddraweth, his Spirit inviteth, the noble Virgin calleth. 
 
 3. Ncgleftnot to give the Lord a meeting, who will certainly give a hearty 
 welcom. Come, Knock, Pray, he knows the Language of a hearty Sigh. Depart 
 not, prefs from Sin ; fo doth the Kingdom of God prefs into thee, wait from day 
 today; the greater the earneftnefs, the greater will be the Jewel- 
 
 4. But this Seed is not inftantly a Tree. The Devil would root it up , many 
 Storms rufli on it, every thing in this World is againft it, fometimes Sins cover it, 
 Confcience upbraids the Traveller, even God's Children themfelves rufh on him, 
 he fometimes doth what he reproves in others, even againft his own Light , and 
 Purpofes. 
 
 f . When it is thus , the Tree of Pearl is hidden ; for not being fowen in the 
 outward Man, which is not worthy of it, but is Sathan's Seat, that doth what th€ 
 Soul oppofeth. It is fometimes done by the Spirit of the Stars in Man. So that a 
 Chriflian is not known to himfelf, how much lefs to others, and is often wounded 
 in the ftrife ; for the Field in which the new Man grows, is barren, harfh, cold, 
 four and bitter, but the new Man arm'd by the fliarp Sword of Chrift's Death, is 
 Conqneror , growing as the Herb or Flower out of the Earth , by the picafant 
 Sunfhine. 
 
 CHAP. XXV. Of the Dying, Death , RefHrreSiion , jifcenfton of 
 Chrifi , and his fitting on the right Hand of God his Father, j4lfo 
 our Miferyy and the Divine Tower of his Love. 
 
 I. 'TT'H E outward Man and its Anions, Thoughts, and Intents, are Inftruments 
 J of the Spirit of the great World, which after Corrupt. 
 
 2. None therefore fliouldfcorn another, having our feveral Compofitions, Ha- 
 bits and Mutations accord i..g to our ConftsUacions and Influences, which are not 
 wholly rooted out till Diflblution ; though Regeneration oppofe the falfhood of 
 the outward corruptible Man. 
 
 3. But the outward Man's not doing what it would, is notfromits Wifdomjbut 
 the Heavens Contra conjunftions- 
 
 4. But if it b; re^rain'd from Sin, that is not by the Afiral Afpeds, but by the 
 Regeneration, whofe ftrife cannot yet fwallow up the earthy, but the fire is fomcr 
 times blown up again. 
 
 y. So great is our Mifery ! Let none be fecure j for fometimes the whole Man 
 running to Evil, lofeth the Pearl. 
 
 6. The Soul is bound with two Chains, the one is the root of its original Poifon 
 ind AngcTj remediable i^nly by him wk9 is Love it felf 5 the other, that of the 
 
 "'"' " ~^ Flcfla 
 
the three Principles of the Divine Efence. 285 
 
 Flefh and Blood and Region of the Stars j therefore God afTumed a Human Soul 
 from ours, and a new heavenly Body like to our glorious Body before the FalKand 
 not only to death the Soul with it^ but really Unite it in the EfTcnccs, and fo be- 
 came a Creature in all the three Principles. And by feparating the third. pafTed 
 thence by Death as a flower out of the Earth, captivating Death by treading on 
 che Head of It in the new Body. 
 
 7. So by kindling the Love in the Soul captivateth the Devil in the Eternal Prifon 
 of Anger, for in the Light is the Holy Trinity , which the Devil neither can nor 
 dare behold, fo faith Paul, O Veith rthere U tkj sting ? Hell where is thy ViSiorj ? 
 
 8. Thecaufes why Chriftmuft not only die, but in fo many forts fuffer, areas (v. 17J 
 follow. Man's Fall made all the Eflenccs of the firfl: four Forms predominant i 
 
 fo that had not the Eternal Word given it fclf into the Centre of the fifth Form, 
 opening another Centre of Love, the Soul in this Body , had been captive in an 
 Ecernal Prifon. 
 
 9. And when in Jefus Chrift the fourth Form came to be broken, all the Forms f^, 22^) 
 ftirred and environ'd him, and in him, us , with Death , which made the bloody 
 Sweat, and the outward Man cry, Fxther^ if it be poffible^ Lt thU Cup pufsfrom me. 
 
 10. And as Adim by g'^ing outof thefif:h Form,v/^.the Angelical into the fourth 
 became the fcom of the Devils 3 fo the Pharifees who lived in the Spirit of this 
 World muft have their p'eafurc on Chrifl, for a terrible Example. That what we 
 fill our Souls with, becomes a fubftancc in the figure , and muft come under the 
 Judgment of God. 
 
 11. And as A Jan would in his Pride belike God and wear this Worlds Crown, 
 Chrift muf^ in this World be crown'd with Thorns, as a falfe King of or in it. 
 
 12. And as a'tir Adam's entring into the Spirit of this World, he had a Rib bro- 
 ken from hJs Side, for a Wife 3 fo did Blood by fcourgingflow from Chrift's Body, 
 and his blefled 5'idc pierced and opened. 
 
 1 3. And as Adam departed outof the Eternal Day into the Eternal Night : fo was 
 Chrift bound in the dark Night, and carried tefore the angry Murtherers- 
 
 1 4. And as Adam chang'd his Angelical for this grois Body j fo was Chrift loaded 
 with the heavy wooden Crofs. 
 
 15. And as upon Adam's Difobedience the fierce wrathful Eflences pierced him j 
 fo muft Chrift be pierced in his Hands & Feet by (harp Nails, fixing him to his Crofs. 
 
 16. And as when ^i^^m'sSoul en. red the fourth Form,the Crofs- birth was ftirred: 
 fo hath the Man on his Brain the one half of the Crofs,and the Woman the other. 
 
 17. And as Adam then hu'-g between the Kingdom of Hell and this World : fo 
 did Chrift between the two MalefaftorSi the one whereof was forgiven, entring 
 with Chrift into Paradife. 
 
 18. The great Secret. The love of God or the fecond Prindple became Man 
 taking the Human Scul, which was out of the firft, (viiJ the^nger , and Body 
 out of the third, (vixO the Out- birth ; fo there hung on the Crofs all the three 
 Prinafles then commending his Spirit to his Either, he bowed the headanddeparted. 
 
 19. His Father is all the Kingdom, Power and Glory. So the Love is his Heart 
 and Light. His Anger is his ftrength and darknefs, the Father took the 5'oul into 
 the Trinity, and in the 5'oul the loft Paradife fpr ung up. 
 
 20. And by the rifirg of another S'un in Death, (i-/^.) in the Father's Anger, the 
 outward Sun (which was generated out of the pure Element, the Body of Chrift,), 
 loft its Light. 
 
 21. And at the Holy Lifes going into Death the Rocks rent. And thofe who had 
 put their truft in the Mejfiah, as Patriarchs: Prophets, ciTc when Chrift's Mortal 
 had put on Immortality, got their new Bodies out of Chrift's Holy Body and 
 Vertuc. 
 
 it. Of 
 
2 §4 ^^ tkee principles of the Di'vine Ejfencel 
 
 22. Of Chrifis refi in the Guve. That the Soul of Chrift leaving his Body in ths 
 Grave, dcfccnded into Kell; a great way off, and there chaine.uhe Devils, is no- 
 thing lb : For all the three Principles hung on the oofs j why not alio rei'^ed in the 
 Grave with the Body forty Hours ? for the Heavenly Body was not Dead, but the 
 Earthy only. His Soul came with the Light into the Anger, caufing i'aradife to 
 revive, which made the Devils tremble, and captivated them, tor the Light is their 
 terror and fhame. 
 
 sj. Ofchrili'sRefurreSiior. There was no need of rolling away the .ytone, fav; 
 to ftrengthen the weak Faith of his Difciples, for he comprehended all things* 
 
 24. He appeared a Creature in our Human Dimenfions, yet the f'ulneis of the 
 Deity was in him, and his Body is the whole Princely Throne of the whole Prin- 
 ciple, without end or limit. 
 
 2 r. As our inward Body is unlimited in the Rerurre(^ion in the Sody of Chrift, 
 yet vifibie and palpable in Heavenly Flefh and Blood, andfo can in the Heavenly 
 Figure be great or little without hurt or want 5 there being no need of compreirine 
 the Parts of that Body. 
 
 1 6. Vain is the Contention about the Sacrament,for Chrift's Heavenly Flcfli and 
 Blood is really received by the Faithful, and it is as great as Heaven. 
 
 27. 1 he Forty days before his Afccnfion, of the Frofci or Tryal, was fuch a life 
 as Adam fliould have liv'd, having all the Principles except the four llemenrary 
 ones : He Ihew'd himfelf without outward Glory, did eat, yet all Heavenly and 
 Paradifical in the Mouth, not into the Body, and entred the Doors being fliut. 
 
 2 8. So Giould Mam have liv'd in and above the World, above the Star5 and Ele- 
 ments in Meekneis and Divine Love, without Death and Frailty. 
 
 29. To this ftate we make feme approaches, when in Obedience to Chrift's Laws 
 we do Good for Evil, and overcome the World by being Dead to it. 
 
 30. OfChrijVs Ajcenfion. Chrift afcended in fight of many to iliew he is our 
 Brother. Will you ask, whither afcended he ? Into his Throne, the right Hand of 
 God, (that is) where Love quenchcth Anger and generateth Paradife in the whole 
 Father. 
 
 31. But the place jof this World, according to the Heavenly Principle, is the 
 Throne and Body of Chrifl, alfo all the third Principle is his. ^ 
 
 3 2. And the Devil who dwelleth in the place of this World in thefirft Principle is 
 our Chrift s Captive ; for the Father is the band of Eternity, but his Love (in the 
 Body of Chrift j holdeth the Anger, together with all Devils Eternal Prifoners : as 
 Darknefs ftands (hut up before the Eternal Day. 
 
 CHAP. XXVI. Temecoft, The fendingof the Holy Ghfi. 
 
 3. {~\^ the feventh Day after Mofes afcended the Mount, was he call'd, and tho 
 V-/ Lord frake with him. And Chrift when he was afcended into his Throne, 
 was on the ninth Day glorify'd, and the Holy Ghoft went forth from the C entre 
 of the Trinity, into the whole Holy Element, alfo opened the Doors of the great 
 Wonder£> 
 
 2. So^thatthcApoftlcsfpake with the Languages of all Nations, for the Holy 
 Ghoft went out of all Eflences, and filled the EiTencesof all Men who had but an 
 earneft defire to it. 
 
 3 • And the hard palpable Body of Chrift was received into the Holy Ternary ,on- 
 ly the fource of this World was deftroy 'd in Death. And though he be fwallov. 'd 
 up as to our fight and apprehenfion, yet fhall he come again at the laft Judgment 
 Cay, and manifeft himfelf in that fame very Body to good and bad. CHAP. 
 
the three Principles oftheDhine "Effence: 
 
 2SJ 
 
 CHAR XXVII. Of th Lafi Jttdgmem. . 
 
 1. \ T the tirre before the Fire of Nature caufeth every thing to diflblve, melc 
 Jr^ and pafs into its y^ther, cometh the Judge of the Living and Dead, and 
 with him the Angelical World- Then all not comprehended in the Body of Chrift 
 fhall howl , tremble, yell , roar, blafpheme, gnaw.their Tongues, and would 
 hide themfelves in Holes and Caves from the Terror of the Lord. They Curfe the 
 Heavens, ConMlationsand Stars that inclined and drew them to Evil, they Curfe 
 the Earth that bare them, and buried them not fooner: Ihey Curfe their Parents 
 that brought !. ..n up, and had not ft rangled them. They Curfe their Priefts that 
 flattered and milled them ; Tl.-ey Curfe their Superiors, whofe Cruelty and Evil 
 Example influenced them^ They Curfe their ungodly Aflbciates that accompanied 
 them. The Tears of thofe they had opprefTed , like fiery Serpents fling them. 
 Their abufcd Authority, Wealth and Might, ftand in thcTindlurC; in the Subltance 
 of Eternity. 
 
 2. The Devils alfo ftand trembling, they fee how every Fire burneth in its own 
 life, in themfelves they feel the Hellifh Fire, in the fierce Wrath. 
 
 3. The Angelical World in the Light, Luftrc and Brightnef^i is as the Sun in Tri- 
 umphant Hallelujahs. 
 
 4. The Angelical Qiure of Holy Men, ftand there before the Eyes of them that 
 Murther'djOppreft and Reproacht them for the Truths fakCjWhofe Guilt like Moun- 
 tains of Lead, holds them down, and Speechle(s. 
 
 $. And then the King calls and enthrones all his Members. And pronounceth 
 that formidable and irrevocable Sentence on the Wicked, that ihey depart from 
 him, (3'c. 
 
 6. At the Moment of Departing pafs away the Heavens, Sun, Moon,Stars, Earth 
 and Elements, and time fhall be no more. 
 
 7. Nor can the Holy Principle touch the other any more to Eternity ; nor con- 
 ceive a Thought of the other. The Parents of their wicked Offspring, or Chil- 
 dren of their wicked Parents or Relations, but Eternal Joy fills, furrounds, and- 
 Crowns them. 
 
 See more in the Anfwcr of the 30th of the 40 Qucftions* 
 
 A N 
 
285 
 
 APPENDIX, 
 
 O R T H E 
 
 dj?eef olD ILift in 0im. 
 
 I. The Life of the Spirit of this World, 
 
 II. Of the Life of the Originality of all EJfences* 
 
 III. Of the Regeneration and Paradifical Life. 
 
 I. "O Y the Ternarm SavStui in the Aurora, and the three Principles, is not meant 
 
 X3 Holy Earth, but the Holy Body out of the Vertue of the Trinity, and pro- 
 perly of the Gate of God the Father, whence all things proceed, as of one only 
 fubftance. 
 
 t. For in the Creation proceeds from one only Fountain, good and evil, life 
 and death, joy and forrow, love and hate appearing in all things, cfpccially in 
 Man. 
 
 g. So find we the Threefold Life in Man in the Gate of God the Father. See we 
 alfo, how joyis turn'd into forrow, and again joy return'd, and by the prevalence 
 of either a fubftance is made according to which the Mind commanding the 
 Thoughts, and coUeifling them fets the Hands, Miuth, Feet, <^c. to obey what 
 the Mind willeth, and though all the forms of Nacure are in Man, yet that which 
 is predominant caufech all other to lye as if dead, and become as a nothing. 
 
 4. There are (efpecially) three forms in the Mnd, all fuperior to the outward, 
 for the Mind is anxioufly defirous, and can fee, feel, fineil, ta^e and hear what 
 the outward Senles know not. 
 
 S ■ And if the Divine form be Paramount it is in God, and the other two are as 
 half dead- 
 
 6. But the Mind can raife the Spirit of this World, of Covetoufnefs, Pride, (^c. 
 which inftantly openeth the firft form out of the Eternal Indiflbluble Band, in 
 falQiood, envy, malice, &c. To whom therefore you yield your felves Servants, 
 his you are, whether of Sin or Righteoufnefs. 
 
 7. This Life is the fowing and growing time, and in the time of this Ele- 
 mentary Life the mind may open, which of the three Principles it will, but at 
 the difTolution of the Body the Mind ftandeth in one only Principle, having loft 
 the Key of the other two ; for when the ftalk is cut it is no longer a Plant, but a 
 Fruit, and can ftand no longer, nor open no other Principle, but be Eternally in 
 that which he here kindled. 8 . But 
 
? But if God hath regenerated us, to enter through the Death 0fChri<^ into 
 his Life, then hath our /^«.««./, whoabafed himfelf to enter into our Samtv 
 exaited us, to cnterinto the Holy FIcfli and Image AJam loft, which is ^uf of 
 the pure Element. And then the Trinity workech reallv in n^ -mS ,,. a J 
 
 ne.p tneearneR wrelticr, and fo foweth himfe f, as a Grain of Muftard-feed or 
 
 Zl^nZT. "'^ ?'''"?r' '^'^ '^'^'^ ^0"is cameftnefs be great, the earneft! 
 neis in the Regenerator IS alfo great '- 6'«-'i^> <-uc c«rncK- 
 
 I?. Eternal Life is in a Twofold Sourrp PtVft t»,o«. «.f ..u A^ • • .. 
 the fiercenefs according to which G^'cdS hiSfelf'^'conlm' ng^^"'^?A ^ 
 Principle we muft have, orclfc we fhould not be alive ye?^f^we^ '/",,** 
 without generating the Love and Humility, our abode is in Pri7r> ^ 'V^!?» 
 Envy and Anguifli as the Devils. "^^' Covctoufncfs, 
 
 o THE 
 
iH 
 
 THE 
 
 Third book 
 
 O F 
 
 Jacob Behmen, 
 
 CALLED THE 
 
 CHAP. L Offhe Root, Beginning and Forms of Life. 
 
 1. QEeing there is in us an incorruptible Life wherein is a Principle capable of the 
 O higheft good, yet by its Original is alfo in danger of Eternal Perdition and 
 Mifery* andthathereweareftrangers porting away, how neceflary is ittofearch 
 whence allthefe originate ? And this may be by going up the Stream to the Foun- 
 tain. 
 
 a. The outward Elementary Life is a Living Heat or Adive Fire, enlivening 
 the Body and fuflained by the Body, the Body by the Food, the Food by the Earth; 
 the Earth by the Water, and the other Elements, the Elements by the Fire of the 
 Conftellations, their Fire inkindled by the Sun caufing a Boiling in all. So ftould 
 that firft outward caufe ceafethe fude or rectbing,and Generation of alljalfo of Mc- 
 talSjFruitSj^iT'f. would ceafe as the Food failing the Body, and its Life extinguiflieth.' 
 3. Now this perifliing Life hungering after a higher Life ihews there is fuch, 
 and that is the Eternal Life of the Soul. As is faid in Mofes^ God breathed into 
 Man the Breath of Life, and Man became a Living Soul. The Soul is alio an ever 
 induringFire, andmuft have Food, which it prelTcth after, from ivs original, 
 which is the Eternal Band, the Forms of the Eternal Narure, the Property of the 
 Father, but that Band of thofe Forms isof itfelf as a dry BreaR, whence it is chat 
 the Soul would have the Food in its own power, but that aUb is asimpnfllble as 
 for the Eternal Nature to have the Light in its own power, wl ich earn ;>t be; for 
 the Love fliining in it (or into it) rcmaineth Lord therein* becaufe the Eternal 
 Nature doth not comprehend it, but rejoiceth in the Light which is another Prin- 
 ciple, which when it is received into the Soul it is a new B'rth inge,ierated in the 
 Soul, and thisisdoneastruely as the Sou^ jvkc a Branch is cgme from the Tree of 
 thp imjnediate Parent, 
 
 4. ArJ 
 
77}e threefold Life of Man, 2 S9 
 
 4. And becaufe^irfw fell into the Aftral Kingdom, and durEleftwntaryBody 
 is infcftcd therewith, asforr.etimcstheBody iswiththePefti.'ence, it was out of 
 the power ot the Soul to enter into the Divine Principle 5 therefore of meer Infi- 
 nite Grace did the Love the Son of God take our Humane Soul, and brought it into 
 the holy Life, that we might every one by or for our particular fclves preis with 
 our Soul in the Life of Chrift into the new Regeneration in the Spirit of Chrift. 
 No Meritorious Works on the one hand, or lifelefs feigned words of believing 
 on the other avail at all, butonlyaftedfafteameft refolution in the new Created 
 Will, bearing theCrofs, killing the old Will, and arifmg in the Life of Chrift 
 bringcth the Glory, Food and ParadifeoftheSoul; elfe the Soul remains in the 
 four Anguifhes or Forms of the Eternal Band forever, wherein ftands the Eter- 
 nal Wrath acd Hell Fire for ever. And thus fee we the Original in the firft Prin- 
 ciple, and the Divine Light making the fecond Principle •■> why then fliould not 
 the Man to whom this Knowledge is gracioufly given fpeakof this as his Native 
 Countrey not as of things afar off, but that wherein he ftandeth, and himfelf real- 
 ly is, and not to be learnt of another Man (as is barely an Hiftory) unlefs him- 
 felf enter into the new Birth in the Life of Chrift, that the Divine Light may Ihine 
 in him. 
 
 f. The Root whence is inkindled the Vital Fire confifts of two Forms only, the 
 four which is t ftrong {hutting up, and the bitter fting is an opener, and thofe are 
 what the Eternal Will in the defiling attrafteth, and is the wills fomething and 
 darknels. Thcnthefting of the bittemefs would get loofe, which the foumefs 
 captivateth with ftrife, tho' like a woe is yet no pain, for they are immaterial 
 forms of Nature in the Eternal Will, and this contrary commixture is as a con- 
 fufion of Eternal Mobility, andcaufe of the Multiplicity of EflciKes, and are effici- 
 ently the Eternal Effenccs and Eternal Band. 
 
 6. The vaft infinite fpace defirethnarrownefs or comprehenfion wherein toma- 
 nifeft it fclf 5 asa Map doth in a few Inches a huge Territory, a fliort Speech or 
 Scene Abridge a large Hiftory, a Minute Model Epitomize the Terreftrial and Ce- 
 leflial Orbs. And as all pourtraying Figures have fliadows as foils to fet off the 
 reft, fo in the contradlion of matter to manifeft Infinity muft be Darknefs, that 
 one contrary may illuftrate the other. Nor is the vaft infinite fpace a Creator, but 
 aGenitnx, and the Word in, with, and of the Father, the Generator as the 
 Territory makes not of it felf the Map, alfo the words owe themfelves to the 
 fpeaker or fpeaking word . 
 
 7. Nor is the word departed, nor doth the Son depart from the Father, but is 
 infeparable ; as the Light of a Candle abideth with the Candle, as faith the Son, 
 / nm not done, but the Father is with me ; in the Father is a Centre, in the Son is a 
 Centre, two Principles not divifible but infeparable. Thus the fecond Will open- 
 ing the Principle of Light is amiable, pure and mild, alfo Omnipotent to Create 
 all things breaking and (hining out of the Eternal Effcnces, yet not comprehended 
 by tiiemjbut dwelling in it felf. 
 
 C H A p. II. Of the BegHH Life, the Primiples, and Forms, and 
 fall. 
 
 I. 'T^HE ftirring in every Life whether Senfitive or Vegetative muft not be a 
 
 X ftrangeor Heterogene Power, for fuch would blow it out rather than 
 
 help it, but it muft be the Creatures own Spirit proceeding in the Genitrix to be a 
 
 Centre and Circle alfo of Life. None (hould truft their Souls with the Men whofe 
 
 Oo 2 Home 
 
ISO . The rhreefold Life of Man. 
 
 Home is here, for the Soul fiands in the Original of the ElTence of all E/Tences in 
 t^T?'?^'^ °^^^* ^f*^'""'^^ ^^"^' *~° '" ^^^ "'^^ Birfh may be feen the dark and ho- 
 Jy V, orlds as that whereout the new Man is Born : Even as the Word in the Father 
 and the Spn-it u hich goeth forth from the power is the life of the Deity. The E 
 tcrnal Will is the Creator, and the Father is the Being of the Will, and the -EiTenf « 
 caufed by the Will. There are two Wilis caufing two Principles in one Beinr 
 but thefirfl is not called God but Nature or Effence, thefecond Will is thcbeeinl 
 ning and end, making Nature or Eflence manifcft. ^ 
 
 2 The firft Will being an Eternal defire to Generate the Word can be called 
 only the definng m the Will, which with a firong eagcrnefs contra<fleth nar- 
 rownels to be the manifelter of widenefs, which atrradion is thicker than the Will 
 «^f,aVu",.^arkneis, and m the Egrcfs of the definng are the EJcnces, vh, ^Rinl 
 ot lenfibihty which the definng cannot endure, therefore rageth lb much che more 
 into iuch Enmity as IS betwixt Heat and Cold, anJ this Impetuofity caufeth Mo- 
 bility, Terror and Anguifh, moving upwards where being retrained it flirs Cir 
 cular, whence come Multiplicity, and tho' without feeling, being meer Spirit and 
 Forms ot Nature, yet lo terribly raving that it buildeth and deftroyeth as Life and 
 Death, and here is the Sulphur, Mercury and Salt of high-knowing ancient Phi 
 lolophers. 
 
 3. Two Forms, fliarp, cold and bitter flinging make the Wheel of the EfTences 
 which two are m terrible Anguiftesuithout the other Forms generated out of 
 them J for the Iharp fourncls is like hard Stones, and the fling of the attradine 
 breakech them which is nghtly. called Phar, which would hold the Will in thl 
 Darkneis which cannot be captivated being incomprehenfible, and is the flafla of 
 a n. "^; And the bitter fling difllpateth the darkneis of the Aflringency, as the 
 flalh arifeth from a flroke on a (harp Flint, the bitter fling extreamly fharpeneth 
 It felf confuming the darknefs j even fo the Fathers fharpnefs is a confuming Fire 
 being the hberty which is free from Nature as much as the Mind is above the Sence*' 
 and whenthefournefs hath captivated the liberty, the fourth form is generated 
 and the crack of the flafli is the third Form making the four Anguifli or Bnmflone 
 Spint ; For if the fournefs lliarpeneth extremely it is the proper limit of Eternal 
 Death, the Brimftone Spmt is the Soul of the four Forms, having the Fire in it 
 andwould enkindle Nature, and fly above it in a. horrible power, as may be con-' 
 ndered m the Devils. ^vwu 
 
 4- Sul in Sulphur is the Soul, in an Herb it is the Oyl not originating in the 
 
 ETk Iv f o"' ''•''?■ but ''^"/'■^"^^f^'^r^^efl^^' even as all the four Forms 
 m this third Principle are by the Suns vcrtue in a great degree moderated and 
 
 made amiable 3 in hke manner doth the fecondPrindple enlighten the Centre of 
 the four Forms in the Holy Angels, making them lovely and pleafant. Mercurius 
 compnzeth all the four Forms, and Sal isthegreateft in corporeal things • The 
 four Forms are the caufe of all things making the Wheel of the ElTences, and 
 every Elknce which are themfelves innumerable is again a Centre ; fo that the 
 power cfGoi IS unfearchable. 
 
 r. The Fall of the Devils was their excinguifhingin themfelves the Light of the 
 Heart ct God wherefore they are fhut up in the anxious four Forms. Man fell 
 .trom that Light alfo into that of this World : Who if he entei-s not again into the 
 DghtofGod, when this Body bieakcth, he is in the lirfl B,rth of Life uith the 
 Devils ; yet Doth would chmb up above Heaven, but cannot feel or fee that Prin- 
 ciple, like as we Men with our outward Eyes cannot fee God who is alwavs pre^ 
 lent, nor the Angels uho are very often with us, except we put our carnefl Will 
 mro God, then weiteand feel him with the Mind. So aifo if ue go with our 
 Wijl into wickednefs we receive ihe Hellilh Principle, and the Devil takes- fsfl 
 
 hol4 
 
the threefold Life of Man. 2 p i 
 
 hold of our Heart; Whereof the Soul is fo fenfible, that often in defpcration they 
 dcftroy themfclves by the Sword, Ropes or Wacer. 
 
 6. Tho' the Hellifti Creatures have but four Forms manifeft to them, yet can 
 they turn themfelvts into all Forms as infinitely as Mens thoughts, except the holy 
 Forms. The Fire is their right Life, and the four Aftringency cf the darkncfs 
 their right Food. 
 
 7» The firft Eternal Will is the Father, and Eternally gencratcth the Word his 
 Son, who is the Heart of the firft Will, having in him the vcrtue and power of 
 the firft Will, and afeveral Centre in it felf: The Father exprelfeth all things by 
 the Son, and whatever is expreflfedby the Spirit and Power of the Father in the 
 word is in a Spiritual manner, for what is formed out of the Eternal is, Spirit and 
 Eternal, as Angels and v^'ouls of Men are. And tho* the four Forms keep their 
 own Centre, yet out of themcomcth the Light, and in the Light the Love which 
 fhineth in the darkncfs, but the darknefs comprehenc^eth it not. The Father is 
 "in himfelf the light, clear, bright Eternity, yet without a Name, for if the Eter- 
 nal Liberty did not generate there would be no Father, but feeing he doth gene- 
 rate the Band of Nature he manifefteth himfelf therewith with his fiery fliarpnefs, 
 an argry Zealous or Jealous God and Confumir^g Fire, out of which prefldth forth 
 the Meeknefs as afprout out of Death turning Enmity into Love. 
 
 CHAP. III. Is concerning the Sixth and Seventh Forms* 
 
 I. in H E generating of the Love is in the fixth Form, v/^. Mercury the found,' 
 X Tone or Song, as alfo the five Senfes. The Son of God is rightly the 
 Flame of Love who created the Angelical World out of himfelf, whence goeth out 
 the Virgin of the Eternal Wifdom ofGcd, by which God created this World out 
 of the firft Principle, and that which goeth forth with or out of the Love is the 
 Holy Spirit of the Word, this together is the Trinity in Unity. But as in the 
 wrath there is a ftriving contrary Will,here is an Embracing. 
 
 2 . The foumefs retaineth its ftrength in the Iharpnefs of Love, but it is very 
 foft, and the fixth Form makes Voices, Tunes and Sounds, fo that the Eflences 
 hear one another, and in the Affimilation tafte one another, in the breaking 
 through of their Power feel one another, in the defirous Lovefmell one another, 
 and in the Light fee one another. Thefix Forms are the fix Seals of God, whac 
 inthedarkCentreisapoyfonousWoeand Anguifli, is in this the exalted Joy and 
 Triumph, a fatiating of the firft Will which is call'd Father j for the Son is the 
 Word, theBrightnefs, the Power, the Love, the Life, the Wonder of God, he is 
 the EiTence which manifcfteth every Eflence. 
 
 Concerning the feventh Form of the Eternal Nature. The revealed Gate of 
 the EfTcnce of all Eflences. 
 
 3. The time of this World from the beginning to the end is the feventh Form 
 or Seal of the Eternal Nature, wherein the fix Seals difclofe themfelvcs. And na- 
 tural Wifdom inftcad of finding the Heart of God by humble rcfignation, hath 
 found the Wonders of this World by Thunders, Voices ard Strife ; for when afr 
 ter the A poftles times Men left Love and Meeknefs, and fell to Pomp and Pride, 
 the Golden Candlefticks and feven Stars withdrew and were hid, and all became 
 feyen Seals. TheGlafTySea is the Angelical World. The Voices of the feven 
 Thunders would be hid proceeding out of the ftern EfTcnccs did we not put our 
 Imagination into them, and open them in us : So that ( only the Lamb excepted) 
 none in Heaven nor Earth were worthy to open the Seals nor look thereon 3 we 
 
 v^ere 
 
2^2. ^^^ threefold Life of Man, 
 
 Wftre fliut up by them under Death & Darknefs, which only the Light in the Heaft 
 of God could open ; for Man was become an abominable Bsaft, a Dragon with 
 feven Heads, and ten Horns, and ten Crowns on the ten Horns ; this Bcaft the 
 hvpocritical Woman rideth on ; is this the Afs Chrift humbly rode on? 
 
 ' 4. It is hellifli Pride and worldly Pomp on which the Woman of feeming Ho- 
 linefs rideth ? ftie precendeth to the Keys of Heaven, and makes Laws. Decrees and 
 Canons, yetknowethnot the New Birth 5 He only that is born of God, in his 
 inclined heart the Seals are opened. Bat when, and wherefoevcr the Lamb open- 
 eth the feventh Seal, then and there the Whore, the Beaft and Dragon are caft 
 into the Lake of Fire ; then doth the good Shepherd lead his Fleck into green 
 Pafturcs ; then they that mark, hearken, incline the heart, mind and thoughts, 
 coming humbly with broken hearts, are met and embraced i in them Chrift is 
 torn J they have him in the Baptifm, Supper, and hearing of the Divine Word in 
 -all places, for the Holy Ghoft iktisfiech the longing of the contrite fpirit. 
 
 CHAP. V. Of the Seventh Form of Nature the Corporeity, 
 
 i".,/^ Orporeity fubfiftethintheyth Form of Nature ; and as all the other fix 
 
 V-> Forms are a hunger and longing defirc to each other, fo are all their de- 
 'fires to the feventh to have a Body or Reft, and the defire of the EfTences is to pre- 
 ferve and fuftain the Body. The whole EiTence of all Effcnces is a continued hun- 
 ger of propagating from its fulnefs j fo that when one Form attaineth the other, 
 athirdnfeth, yet the two former vanifli not, but all keep one in the other t^eir 
 own refpedive Powers, and foof the reft. And tho' the ftill Eternity is the only 
 true Reft, yet is the feventh Form a fubftantial Body of Reft whereinto the fix 
 diffufe their vertues, and the fame feventh Form flandeth, and is the comprehen- 
 fible Body of Darknefs and Light. 
 
 X. The {harp Fire in the Liberty holdeth its right, and the anguifli whence the 
 Fire arifeth finking as a death, aifordeth matter and weight ; as in my felf I fee 
 the Fire the caufe of feeling in the dead Corporeity, which elfe in the anguifli fink- 
 eth into weight, and is burthenfom as a ftifling. Now what as Fire afcendeih not, 
 or as weight finketh not in death, doth, as anguifli, remain neither uppermoft nor 
 lowermoft, which as the begun anguifli is the Centre of both, and not getting up 
 nor down prcfleth fide- ways like the lower Branchesof a growing Tree. 
 
 7, . The Deity longed to lee the Wonders in the Eternal Nature and Innumerable 
 EfTences, yet created all for the Light, not for the Darknefs 3 for the Tindure is 
 awakened in the Centre in the death of the Earth, which is the life of all Gems, 
 Minerals,Vegetatives and Animals: And in the deep the Sun having the Tinfture 
 of the Fire, is the Father and Life of all the Stars, who in the beginning proceeded 
 from its Centre, not that they all fprang from them j for as the Sun is the Centre 
 of the uppermoft in the Liberty, fo is Saturn or the Earth of the lowermoft in 
 death, yet is there no dying, but a tranfmutation 3 for neither doth this World 
 die, but the EfTences change to be what they were not, and remain as figures for 
 ever to the glory of God's works. And if the grofs Vifibles were not created to the 
 Darknefs, now much lefs the Spirits which are out of the Eternal Mind, and 
 therefore Eternal ; like as our Mind hath diverfity of innumerable thoughts, and 
 thofe thoughts eflentially potent when exalted, as in that of a Woman with 
 Child, whole thoughts can magically imprefs foreign preternatural fubflances, as 
 well as hererogene incongruous figures on tlie fruit of her womb. 
 
 4* When God willed the f ;4t, v/'t- the creating ti\c Eternal EfTences qi Powers 
 
 which 
 
the threefold Life of Man, 2 p 3 
 
 which flowed into fobftance ( which Eternal Eflcnccs before went forth without 
 fubftancc)thcn time hads its beginning. |But the Holy Will fiill proceeded with the 
 Powers into the love and delight in mecknefs, contrariwife Lucifer s direful Fall 
 was his delight of turning back his will to domineer in the Tinfture of the Fire 
 root, his motion to which was the forms of the Gcnitrix before enkindling of the 
 Light,asfour, bitter, dark, tart, flinging, envious 3 for in the fourth form flands 
 Love and Anger in oppofition, being the middle form of the feven, having three 
 drawing one way, and the other three drawing the other. Lucifsr therefore was 
 drawn of both, but that the Root forms prevailed was, becaufe he faw the Divine 
 or Second Birth proceed out of the Centre, and himfelf ftanding in the EiTences of 
 the Nature of Eternity the great Fountain 5 he therefore defpifed the Humility 
 whereof Love and Light are the Off-fpring, and would rule over it, and fo was 
 caft out of the uppermoft Life into the nethermoft Death and Darknefs ■> for he 
 was offended to fee the greateft Myftcries to fland in the greatefl lowlinefs. 
 
 f. The attaining the Divine Light confirteth in a fixt refolution wrought in us 
 of Humility, wherein the Love is generated : But all Laws and Devices to attain it 
 are fabulous 5 and as the making coflly works wherein the Artificer pleafeth only 
 himfelf with things wholly unprofitable, reaching no higher than imitation of 
 ufeful things, like alfo as there are many Spirits Aerial, Aquaflrifh, Terreflrial 
 and in the Anguiih, which arc not out of the Eternal Well-fpring, but from the 
 beginning Will, generated by the Tinfture of Heaven in Nature, which mutable at 
 their time, leaving only their fhadow to manifefl the wonders of God. And from 
 Eternity there hath been fuch a Government where the knowledge was only in 
 God, but at the coming out of the Angelical World an Intelleft was alfo in the 
 Creatures. 
 
 the Gite into the Holy Trinity. 
 
 6. In no Creature in Heaven or this World fland the three Principles open as in 
 Mti?.The firfl Principle or Father,tho' he flandeth in the Liberty & Eternal Stilnefs, 
 is not call'd Father as fuch, but as he is the defiring. Thus the Mind of a Man being 
 one only Will, is defiring ; yet therein out of the Eternal Will are innumerable 
 Wills; the firfl Will is Mafter, and the other are recomprehended, leading to 
 Light and Darknefs, to Joy) and Sorrow, Meeknefs and Fiercenefs j thus it is in 
 the Father's Nature. This twofold defiring in one fu bflance are two Centres, that 
 to Meeknefs not fevered from the other is the fecond or Son, and is therefore 
 caird the Son, becaufe generated out of the Father's Nature call'd the Word, be- 
 caufe he is the Glance or Majefly of the Eternal Liberty ,caird a Perfon,becaufe he is 
 a Self fubfifting Effence,not the Birth of Nature,but the Life and Underflanding of 
 Nature, and call'd the Heart of the Father, becaufe he is the Vertue and Power of 
 the Centre of Nature, as the Heart is in the Body; and call'd the Light of the 
 Father, becaufe be takes his Luflreout of the fharpnefs of the Eternal Nature: 
 and caird wonderful, for by him out of the Father's EfTences are all things brought 
 to Light, the Father and Son are as Fire and Light. 
 
 7. The Holy Ghofl is the third 5 the Breath or Noifc is that which makes the 
 Will m-mifeff-, and the Heart alfo. The Noife is the awakencr of Life, framcr of 
 the Sences or Reafon, ani' bringer of one EfTence into another. Thus the third 
 Perfon 's a Self- fubfifting EfTence, going in triumph v/ith the EfTences the Father 
 and manager of the Sword of Omnipotence, the deflroyer of Malice and Evil, the 
 opener of the Genitrix in the Darknefs. All which is thus fhewed in Man ; his 
 Body (tho* it hath the HlTcncesj were fencekis without the Spirit. Again, theSpirick 
 is not the Underftanding and Light it fe-f , for the Light is the blofToirij and origi- 
 nateth in the Tini^ure of the Fire, gtid the Spirit is the blower up gf the Fire. 
 
jp^ the Threefold Life of Man. 
 
 CHAP. V- Of the f^irgm the Wifdom ofGody atid of the Angelkd 
 Worldy and of the Holy Trinity, 
 
 I. /"> O D is only One every where prefent, the Mind therefore asketh ii the 
 VjT Spirit goeth out from God, whither goeth he, feeing he remaineth in the 
 moucn of God as a Spirit in a Body, to which it is anfw'ered, he goeth forth re- 
 vealing God as in thefevcn Lamps, and opening gradually the feven Sea's; but 
 the feven Thunders being in the dark Matrix of Fiercenefs, he hideth and fealeth, 
 not to be known till they are pail, and the whole Myftery of God's Kingdom open- 
 ed by the feventh Angel. And the GlafTy Sea is the Water Spirit whence the Fitit 
 made not only the outward Element of Water, but every thing ; for in this fe- 
 venth Form in great Holinefsis the Father revealed in this Angelical World. 
 
 2. Thus the Father's Will maketh the caufe of Nature, which is a Darknefs 
 conlifting of the four firft Forms to become feven, and thence infinitely the fe- 
 venth, being their Body in this Earth ; for the Fathers Nature in the Wrath makes 
 this Corporeal, in which the Devil, as Prince in the Wrath, is called Prince of this 
 World. And the fame is alfo in the deep of the Aftral Wheel. Juft fo is it alfo 
 in the inward Holy World, which is not fevered from this, but this fevered by a 
 Principle from that j for there is no Angle where the inward World is not. 
 
 3. The Angelical World of Love and humble Joy is the Sons, and at the flaffi 
 two Kingdoms fever Love and Wrath ■■> there is made the Crofs with the two 
 Centres, as Light hath another Centre than Fire, tho' not feparated, and on this 
 Crofs Birth is the Heart or Son of God generated from Eternity in Eternity ; at 
 this Crofs lie the Holy Children of the Virgin Image, and in the Wifdom of the 
 Serpent are the Children of this World. The Holy Ghoit goeth forth from the 
 Father through the Son, as the Air from Fire and Light revealing in the Angelical 
 lubflantiality j and this is meant by Ternariut SanHns. 
 
 The highly Precious GatefcrMan to cmjider of. 
 
 4. The Wifdom of Gcki is an Eternal Virgin of Purity, in whom the Holy Ghoft 
 hath difcovered the Image of Angels and of Man, alfo of the third Principle ; fhe 
 is the great fecret Mvftery, which unapprehended, goeth in the Powers and Anger 
 of the Father, opening the Wonders in the ForrriS and Seals of Nature- Through 
 her hath the Holy Ghoft not only made Corporeal Exigences out of both Ma- 
 trixes of the fubftantiality, but a limit to them where the feven Forms fliall go 
 into their Ether : as after the fix days Work, or fix Creations they enter the 
 feventh, being their Eternal Reft, and the time of the feventh Seal and Trum- 
 pet, yet both Mothers fliall ftand before the Trinity in the Eternal Figure for the 
 glory of God's works of wonder. 
 
 f. Tho' this Virgin be incorporeal, yet is the Spirits Corporeity and Vifibility, 
 her heavenly fimilitude is the Beauty and Luftre of all Fruits, the Vertue of all 
 Jewels and Vegetables; (he may be as the Tinfture of the Holy Element, wherein 
 the Paradifical growing confifteth, and the feven Forms, as the holy delight of the 
 Ange's wreftle, being a fulfilling of the will of every Life ; fhe is not circumfcribed; 
 every Divine Creature, as the Angels and holy Souls of men, hath this Virgin in 
 the I ight of their Life •, in this we fee the Majefty of the Deity. We comprehend 
 not the Trinity, the Spirit of the Soul flanding in the Divine Centre, feeth it but 
 imperfedly, for the Soul is but out of one Form of Nature 5 as there are feveral 
 forts of Angels, yet can the Soul introduce it felf into all forms, the Trinity only 
 \s perfed. God is manifeft in a crcaturely form in Angels, and whole Angelical 
 
 World, 
 
the threefold Life of Man . spy 
 
 Wei;W, for they arenotoutof thefubftantiality f which is without underHarid- 
 ingj but out of the Centre of the fevcn Forms of the Eternal Nature, out of each 
 Form a Throne Angel, and out of each Throne his Angel, fo was u a whole Dr>- 
 minion fell with Lucifer. And the Dominions among Men (which yet are all but 
 Stewards) originate here,tho' a fort of proud Clergy would rule over them.. 
 
 The DijiinHion bstmen the Subfianiialit/ and the Elementt alfo betrveen Psra. dice and 
 Heaven. 
 
 6. The Subftantiality is in Heaven, the Corporeity of the feven Spirits 'm call'd 
 Gods Body j alfo the Body of our Regenerate Soul, it is Chrift's Body given us to 
 eat inhisTeftament, comprehenlible to the Spirit of the Soul, tho' not palpable 
 to our outward fences, yet in it felf without undcrftandin?. And the one Element 
 doth lead the Principle in the Subftantiality as a movable Life, it \& not the Spine 
 of God himfelf, but the Spirit hath this Element as a Body. 
 
 7. Heaven is call'din the Meeknefs the Water Spirit, and is the outward inclo- 
 fure or Firmament parting the Principle ; and Paradice is the fpringing up out of 
 the EfTenccs throuf^ all Forms, through the one Element, through the Subftan- 
 tiality, and through Heaven j as the flourifhing of a rich fpringing Rofy Garden, 
 and therefore vizs>Adam therein ('that is) in that Principle, and alfo in this Wor'.d. 
 
 The Gates of this World [alfo the Language of Nature.'] 
 
 8. All our knowledge of God is his own Revelation of himfelf j for the Spirit 
 t)f God hath imaged the Wifdom of God in the Wonders of this World fo evident- 
 ly, that in the Wheel of the Stars and Planets, alfo in our Orb, and every Crea- 
 ture, that they are an apparent fimilitudc and figure of God according to Love or 
 Anger, generating Fire, Air, Water and Earth : That is to fay, the extremity , 
 impurity, mortality and grofs death of them image the Wrath ; and the good 
 property in every of them images Paradice j where tho* there be but one Element, 
 yet in it are the four hidden, and on their enkindling and fevering become adive 
 and comprehenfible, or palpable to the Creatures, which from Eternity was in 
 God,yetinvirible and immaterial. 
 
 9. The Language of Nature is treated of from 84th v. to the end of this Chap- 
 l!r, which being alfo difperfed in feveral places of theblefled Authors excellent 
 Writings, it is to be wiflied were all contracted and paraphrafed on in one diftinft 
 Treatife j not only to (hew us the Monuments of our Ruins by the Fall, but alfo 
 ftir us up to prefs inward out of the Ihadow and figure, into the fubflance, which 
 is the inward Power- Worlds. 
 
 CHAP. VI. Of the World, 4nddfo ofParadife: ThetwoCatct 
 ©/ high Conjideration. 
 
 I- "\ /] AN is a Chi'd of Fternity, but this World is an Out- birth from the 
 i.VX Eternal Nature as its Root, and an Out- birth is corruptible, its grofnefs 
 crigmares in the Anger, and rhe Stars are cut of the Centre of Nature in all feven 
 Forms, and out of each a Centre ; fo that by the wreftlirgs fo very many have 
 proceeded, which are a certain number, tho' innumerable in obr account y and 
 their being fofet a number, fhews they muft be refolved into their Ether 3 for 
 in every Eternal Centre is a fpringing up without number, as is found in Man's 
 Spirit and Soul by the Conftellations of the Mind thoughts arife without number, 
 and out of one innumerable others, which clearly prove our Eternity. 
 
 2. The Birth of the Eternal Nature is Infinite,and perpetually fpringing up every 
 where in all places i as if we imagine aCirdcaslittlcasan Attorn, the leaft of 
 
 P p quantities. 
 
^p^. 7he Threefold Life of Man] 
 
 quantities, and in that Circle is tl^e whc-le Trmiry & whole Birth of the Eternal Na- 
 ture, To that Eter; icy is in every p ace, yei ma:*cih no place ; for it is the Out-birt|i 
 tharmaketh j.lace, it alfo maketh Beginning and End, for the Infinite Three is 
 without Beginning ard End. ye-- as befo;e this Beginning there was nothing but 
 God and that after the End of thcfe things ihali De nothing but God, fo God is the 
 «t and «, tne Beginning and the bnd. 
 
 5, Anc' forafmuch as the Eternity generateth nothing but what is like it, though 
 it fe f be unchangeable, therefore as man is, To is Eternity, all the three Principle 
 are in him one in another as one, vet in the Creation are three. From the Eter- 
 nal Centre IS made the Eternal Subftantiality as a Body or weakners,being a finking 
 do'.vn, andthc Spintis afprinping up, whence comes Motion, Penetration, and 
 Multip'icaiion j and when the Spirit did create the Subftantiality into an Imaga, 
 breathing the Spirit of the Trinity into it the whole EfTences, even all Forms of 
 Nature- the Power to Light and Dai knefs and the whole Eternity, it inftantly 
 bloffom'd and became the Paradife or Angelical World. 
 
 4. Inthc Darknefeisthe Geritrix, in the Light is the Wifdom, the firft imagiBtl 
 by Devils, the other by Angels, as a Similitude of the whole Eternal Being to fpeak 
 in a creatural manner of it. And Lucifer imaging beyond the Mecknefs of the Tri- 
 nity, inkindled in himfelf the Matrix of Fire, and that of Nature becoming Cor- 
 poreal, then was the fecond Form of the Matrix, (vi^.) theMeekncfs of the Sub- 
 ftantiality inkindled, whence Water or ginated, out of which was made an Heaven 
 to captivate the Fire, and of that Fire and Water came the Stars. 
 
 5-. Then did Man. who wns God's Image, firm and imagine in himfelf the awa- 
 kened Spirit of the Air, four Elements and Conftellations : which though it were 
 breathed into him, '• an's Divine Spirit fhould have over-ruled, as the Holy Spirit 
 of God ruleth over all, but they became his Lord, and inftantly captivated him, 
 then the S^ars, Death Vanity and the E'eme -tary Life wrought in him- And now 
 if he would en' er into 'iod again, hemuft in himfelf be new-born in God or loft 
 Eternally} he is now inthcmidft between Heaven and Hell, to which of thele 
 Spirits ix vieldeth, his he is, if Man form in his Spirits the fiercenefs of Pride, ^.c. 
 God lofeth nothing, for the Image of God in Man withdraweth untoucht into its 
 Principle, leaving Man to form himfelf into t!ie Image of the Serpent, and the Spi- 
 rit forms the Pody into its Deformity [or othcrwife as the Seal the Wax.] 
 
 6. The Eternal Nature doth generate it felf Eternally, which this World refem- 
 bleth thus, it is a high round Globe , figuring Eternity and Infinity , wherein by 
 the feven Planets are fliewnthcfeven Spirits ofNatuFe,by the gr^ac Deep the Eter- 
 nal Liberty, by the Sun in the midft of the feven, as a • oint or Centre m a ( rofs 
 the Heart of God, by theluftre God's Majefty, by the Con'Oellations thcEffeds or 
 Produds of the Fountain Spirits, by the Earth the Eternal Death ; for as tl:e Eartli 
 comparcid with the vigorous outward upper Dominion is a? Death, i'n the fierce 
 Matrix is as a Death compared to God, yet is not Death, bu-^ Eternal Torment- 
 
 7. Not that it is with the Heart of God as with the Sun to be only in one circum- 
 fcriptive place, but as the Centre of a ' rof>, fignifymg the Trinity in a Globular 
 Rainbow, wherein the Red fignifies the Father's Property in the glance cf Fire ; 
 Yellow the Son s Luftreard V.ajef!y; b.ew the Subftantiality j the dusky Brown 
 theK:ngdcm ofDarknefs : and on* fuch a Rainbow will »...hrift fit to Judgej and 
 thus is i e undivided every where and inthat ¥an who is Born of God, is.the whole 
 undi- i ed Heart of God, the Son cf Man Chrift , fitting in the circle of his Life 
 upor, the Raiubow at the right Hand of God ; for that Man is Chrift's Memoer, his 
 B dy, his Brother, his Flelli, his Spirit : Power, Majefty, Heaven, Paradife, Ele- 
 ment Stars, Earth and all, is that Mans who in Chrift is av>o\e Hell and Devils, 
 though his Earthy Life be under Heaven, Stars, Elements, Hell and Devils 
 
 8. Mans 
 
The threefold Life of Man, 207 
 
 t. Man's Creation was the fpeakin^ of that into Subftance which was in God, 
 "fn the Virgin of his Wifdom, in Eiernity, not Male and Female, which when divi- 
 ded was vuc Earthy,the otrer Bet^ial j but the new Birth rcftores that very Eternal 
 Image the Eceinal Virginity : w/hcrein Chrifl: bscame Man, uniting it to the fallen 
 Man in the Mortal Virginity, for Miry had a'l the three Principles, being of the 
 Seed of foachim and Anm. The 5ou! of Chnil was out of Maries Ellenccs concei- 
 ved in the Eterria' Vircin, which Ecernal Virgin came into Subftantiality uniting 
 with the Human eai thy Effs'ices. 
 
 9. The E;ernal Virgin gave to Chri.Ts Human 5oulthe Heavenly Body and Mary 
 the Earthy, the living Word attracn:cd Maries Elfences or F^^cultics into the Eternal 
 Virginity, and (bin N'ine Months there was a compleat ^lan in Soul, Spirit and 
 Fldn, but the Virgin of Eternity never till then did put on blcfli, except in Adam. 
 before the Fall, but now the Word united to the Soul is not, though united , one 
 and the fame with the Soul but the Soul being out of the Centre of Nature, re* 
 mamed intircly the fame Creature, and the Word being out of the Majefty pene- 
 trated it J like as a dark black piece of Iron is flaming and fhining by the Fire pe- 
 netrating it, but the Iron compiehcndeth not, but is comprehended by the Light 
 of the Fire : So the Deity d.velleth in tie Soul, yet the Soul rcmaineth a Soulftill, 
 "but if the flaming Iron fall into V/ater, itisfoonas other Iron again, as it was 
 v/ithAiam. 
 
 10, Adam departed and Chrifl: became N^an to return us into the Angelical World, 
 wherein N'an attains the Eternal incomprehcnfible Fleflb of Eternal Subflantia'ity, 
 which is hidden in the old'earthv F.eHi, as Gold in the Stone. This true moft pre- 
 cious Stone of Philofopherstinfturcvh the old, for this is as a Son, yet a Thouland 
 times greater than the Father, this bright Crown of Pearls is moft manifefl:, yet 
 moft Iccret , who.fo finds it, hath luch Joy as no earthy Tongue or Pen can 
 -defcribe. 
 
 CHAP. VII. The Hypocritical and red Chriftian, the Gates of the 
 Firmament al Heaven with StarSy &C' The Threefold Life of Man^ 
 and right noble Spiritnal Stone, 
 
 i, TV 4 A. N's greateft Concern is ro feek that which is loft: , not hypocritically 
 Ja/X without ourfelvesi for all the hearing of Heaven and the new Birth 
 Pr°acred, Singing, Repetitions, Reading all Books, having the Bible without Book, 
 Tai?:ingand Defpilingtbe Simple, requiring they be guided by Mans Art and Elo- 
 quence, andreftmg there, is a continuing of Men as in a daikDung"on, and no 
 more than cafting a Stone into Water, uhich is taken out aaain as hard as before. 
 And Mens deepeft Reafon, Opinions of the Pope, Luther^ Calvin or Schvenkfieldj 
 and all Contention, Difputation, and that accounted h'gh Univerfity Study, though 
 the Soul fill it feif therewith, only leaves the Siul in doubt, on the fliaking Foun- 
 dation of vain flattering Hopes, if fti'l there be an unholy unchanged Heart. 
 
 2. But (imply with the Publican Goi be merciful unto me a firmer , gat'ier all thy 
 captivating Sins, and in great earneftnefs knock, feck, confuk not thy Earthy Rea- 
 fon, fcnfual Love, and fclf Will, and then that Soulentreth into the Temple of 
 Chrifti inftcadcf Difputing bring car neft Refignacion, let thy Contention be fuch 
 only as was Jacob's Wrcftling. Gcd's Invitation and inviolable Promifcs are the 
 Ground of that Faith which makes Hell tremble, produceth the new Bath, giveth 
 che noble Stone, and then the little grain of Muftard feed growing in the Storms 
 of Rej^ioacli aqd Temptation, becoming a Tree, atiamcch ;j;e Angelical Garland 
 
 P P 2 of 
 
^pS the threefold Life of Man, 
 
 of Pearl ; for then tray the Soul fay, Though this World hath my outward Body 
 Captive, yet I have the Regenerator in my Soul that will make me free, which is 
 36 putting a Stone into Fire, which makes an efte<flual change on't, though Water 
 do not, as is above- mentioned. , ■ ,^ , , „ , ., 
 
 2. Saithar.yone, feeing the Devil is gone into Enmity, irhy dotb net God annthi- 
 Uie him > A. That which is Eternal brcaketh or dilTolveth not like that which hath 
 a Beginning but though the Devils were not in the Form of a Spine from Erernity, 
 yet their Ellenccs were from Eternity, but the putting their Will into the fter» . 
 Matrix of the Centre of Nature captivated them therein, but in their Eflences r«T 
 man as a Looking- glafs for Angels and Souls of Men. Say alfo any, If the Wcrld 
 be fo dangerous tor iMan , Why hath God fet and cor.tinuei him in it ? A. Should 
 Go;l reduce the third Principle into its itther before efteding what wonders were 
 forefeen in the Wifdcm from Eternity , it cannot be j but alfo in time muil the 
 Forms of Nature be fubftantial. 
 
 4. The Infinite God being Threefold in Perfons, willed to move himfelf accor- 
 ding to the i'rcperty and Nature ofeachFerfon;As,i The Father's Property moved 
 to create Argrls (sfc to bear his [mageand behold his glorious Power. 2.The Son's 
 Property moved once and never more in Eternity to become Man, by whom the 
 glorious Majtfty of the Trinity is ftewnunto Angels and Men in an exprefs Cha- 
 rader and hving Image. 3 . The Holy Ghoft's Nature will move it fe.f at the Re- 
 furru'dion, at returning this World into its iEther, and will fet the Wonders paiTed 
 in time into Eternal fubftantialityjHe is the Joy and Mover of the Creatures and of 
 Paradife, through whom will be feen the Power and Vertue of every thing. 
 
 f. This Wcrld with Stars and Elements, (hew the Eternal Centre and Being of 
 all Forms, whereon Aiam, who was the Image of the Trinity, doated and was 
 capriv'd, as Lucif.r was oy the fierce Matrix. He was one , not two, the Light 
 (hone in him , and he fliould have propagated an Angelical Kingdom , was Lord 
 over Fire, Air, Water and Earth, could remove Mountains, no Death was in him, 
 Paradihcal Fruit grew for him, he was a Virgin after the Form of Eternal 5'c/H<r, 
 he was pure and was to place his Will on himfelf j for God was in him, and he in 
 God. But feeing two Divine Forms in himfelf, one Paradilical within himfelf, 
 the other without him, he thought to Eat of both (v/^.) the Paradifical and the 
 mixed of Good and Evil, till he funk into a fleep which fignifieth Death , where 
 the Spirit of this World formed him into fuch a Man as we now are, and Eve into 
 a Woman, and when they had eaten , the Spirit of this World captivated thctr 
 Souls, their Elfenccs were Earthy, their FleOi and Blood. Beftial, fo that they begat 
 Children in two Kingdoms, fv/^j of Wrath and Love, the firfta Murtherer, the 
 fecond Holy, for the word of Grace and Covenant had on their Fall fet it fclf in 
 the Light of their Life. 
 
 6. This Word was, and for ever is the only noble fpiritual Philofopher'sitone, 
 Chrif^. This 5tone was in all the Holy Men from Adtim downward,whcreby they 
 both were Good and did Good , but the Men of lower outfide Principles or Ratio- 
 nifts, have a counterfeit, fcholaffick, gliftering, pleafant 5'tone, which they think 
 is right, and they hotly pcrfecute the true precious 5'tone to advance their ovm, 
 uhich ourfide5"tone, of theirs, is only a 5'tone of the great Building of this W'orld, 
 for it initiatech Childhood in wantonnefs and bravery, requiring Covetoufnefs and 
 crafty Guile to fupport it : fo they fet the Paradifical Garland of Bloflbming Youth 
 on the i'erpents Head, learn to contemn them as fimple who have the true 5'tone, 
 becaufe they Uveas not of the World,but Childhke, and go through and out of the 
 World weeping, yet bearing precious feed. 
 
 7. From V. 61. to the end, is as it were a recital of ( the often treated of ) the 
 fitcnul Being comiar'd to Fire and Ligh?, as Anger and Love, i'trength andMecif- 
 
 reft- 
 
The Threefold Life of Man. a^9 
 
 fiefs, the Original Forms and Principle of Light to v. 75. The Stars are a Quint- 
 eflence or fifth EfTence diftinft from the four Elements, as the Fat in a Creature 
 cauicth theFoiinrainof Life to bum, they are not only Fire and Water, but have 
 all the Properties of hard, fofr, bitter, fwcet, four, dark and whatever the Earth 
 hath,and every i^tar a feveral prevalent Propcrty,accordingas in the Eternal Centre 
 of Nature they i^ood open, when the Eternity mov'd it felfinthe Creation. 
 
 8. The Air mixeth with all forts of Forms, therefore is unconflant, fometimes 
 awakening one Form in the Centre.anon another. The whole Deep is like the Mind 
 of a Man, wliich beholds fome things curforily, fome other fixedly, bringing it to 
 fubllance, fetting Hands a id Feet to work, es the Will hath conceived and framed 
 it ; foth.s i'piritofthe Deep, though without Divine llnder^anding, formcthby 
 the vigor of the Conftellatiors the 6'pirit of our Adamical Man, alfo of aU Beafis, 
 Fowls, Herbs, Plants, Trees, Metals, I'recicus 5"tcr.es, Fifhes, «2ri:. and is the caufe 
 of Wildom in Arts,Polity Governments among fallen Mankind. And this is called 
 the third Principle or awakened Life of God, not Eternal, but that in which the 
 grear Wonders are made vifiblc 5ubftances, whofe Figures remain as a Pifture for 
 the Glory of God and Joy of the Argels and Men, but their EfTences (hall be re- 
 duced into the y^ther as it was before the Creation of the World,yet (hall all ftand 
 in the Eternal Nature with its colours and figures, and there will be a fpringing,- 
 blofTomingand growing, yet without feeling any fire or fiercenefs, for the EfiTenccs 
 will then be no more a.Subftance, and therefore it afFordeth no fire , but the fire 
 is an Eternal Darknefs and gnawing, call'd the Eternal Death. 
 
 CHAP. VIII. Hoxv by the outward World is opened the Eternal Worlds 
 How a Man may feek^and find hmfdf j Whence is his Beginning^ and . 
 what his End. 
 
 I* A S the enlivening Spirit in the deep animates ail Creatures as if they were , 
 
 Xm. one Body, each according to their Kind, fo the Light of Eternity withm 
 this World incomprehenfible to this Worlds Spirit, having all the Properties alfo - 
 in it, yet withno fudi inkindled Effcnces, is the Life of the biefTed Inhabitants there; 
 of. Their Fire though mighty, is yet without Pain or Confumption, burning in 
 the foft delicate dcfire of dear Love and higheft Joy j this Fire maketh Majcfty, 
 fpringeth and bloflbmeth for ever in fuch Earth as.is call'd Divine Sub^antiahty oc 
 Holy Ternary, ftorcd with perfect Goodnefs, exempt from all kind of Evil. 
 
 2. And as the whole third Principle of Aftral and Elementary Bodies are as one 
 Body, fo the Infinite HolyGcd, Heaven, Angels, Men, Paradife with all Divine 
 Things and Properties are but one Body, call'd God, Majefty and Eternity ; whereia 
 the Majefty is the Light, the Holy Ghoft, the Air and Spirit. Every Angel and Man 
 is hke the total God, and the Holy Ghoft proceeds forth in him alio. As in a, 
 flaming piece of Iron j the Iron refembleth the Creature, its flame of Lignt the 
 Deity, its Heaethe Creatures Spirit, the Air proceeding from it the Holy Ghoft ; 
 bat now we live in Angui{h,Cares,Labour,Fear,Trembling,Afflidion andcloathe4 
 with fallen Adam's Skin, yet alfo in the Hope of /fr^ie/. 
 
 3. And becaufe the. Soul ftands between two Eternal Principles, and the Body 
 meerly in the Spirit of this Worlds Earthy ftate caring little, for the Souls there- 
 fore mufttheBody be kept under, its neceflfities only not its wanton defires an- 
 
 fwer'd. The Soul alfo muft watch and pray, not pleafe it felf in its own ability, 
 but ever humble it felf to the Divine Will and Mercy. Thefe things are irkfom 
 lOtthcBodyandCTofstotheSelf will of the Soul, but the view of Eternity muft 
 
 fway 
 
1^^ the threefold Life of Matt. 
 
 fway all, for the Bociy is an un-onftant Neighbour zvd Death a fudt^en Gueft. 
 And as the danger, lb the power God hath graci.nfly given the Soul, is very 
 great: As it is wricten to them he gave po^vcr (in Chnft) to be the Sensor 
 
 4. Man findsinhimfelfmorethanisintheBjaft, for theBeaft hath no higher 
 Will than to fiUandnounflitt lelf, and mul-iplv according to the property of 
 their Centre, and every Life deiireth the beft t.at is in its M-ther or Centre, 
 vhich fhews what the beft of the Centre i^r Mother f whence they are) is, but 
 Man fees into the property and vanity of every thing here, and therefore, a higher 
 Life above the Elementary Tranlitory Food. The ueaft hath a Tmdure, elie the 
 Fire of their Life would devour them, but their Fire and Tindluie is but Ele- 
 mentary and Aftral, and conlcqucntiy fragil j but Man hatha defire after an Eter- 
 nal Life, and (hews it by his defire to perpetuate his Memory hei e ( by his Oflf- 
 fpring or othcrwife ) ifhecculd. Fortho' he enter community with the Beafts 
 in his third Principle, yet he hath a Fire- life out of the Eternity wherein the Forms 
 arc in Anguilh-, and thatnot being the right Lite hath a Tinflure .of Divme fab- 
 ftantiaUty of Meekncfs, which is the Lig.-t whic n quencheth the wrath of his Fire- 
 foul, wherein is the Intellcft fariating the Ai guifh.which tincfture Lucifer caufcdto 
 difappear a-; a (hadow, fhutting nimfelf up in Death and Fiercene s. 
 
 $. Is it faid why did God fuffer Lucifer to fall ? A- He was a^ I'rince and TJirone. 
 Angel, a Son ot the firft Creation or Morning- and caufc of the Out- birch in the 
 third Principle, therefore Chrift called him the Prince of this World : He had alfo 
 a Free-will like us Men, and we often do things con'rary to God, as making 
 Forts, Cafties and fumptuous Houfes for our ftate. So Lucifer would be as a 
 Creator, whichiniclelf was no more his Fall than ^^^w's imagining, whic'i cau- 
 fedthcTrecofTemptation to grow, which therefore was feverely forb'dden, yet 
 which of it felf was not Adam's Fall ; but Lucifer's Fall was when he awakened'the 
 3fjmx;of the Fire over the Meeknefs of God, that Fiie became, and now is. his 
 Hell, which Gcdcapdvated with Heaven or Waier, and moved himfclf to the 
 Creation as thepleafant Sun (huts up the A^^ringent cold, turning Ice into Water, 
 making Fifli, ei;'-. to live and grow. And thecaufe of the Sea and unfathom'd 
 deeps is that there the Fire was greatly enkindled j as when Solom, &c. were a 
 Habitation of the Devil, who would have dwelt therein his. fiery fieivenels, G.o4 
 allay 'd his ftoutnels bringing Water on that place. 
 
 6. The Souls diflatisfadion here (hews it in a captivity, for its true Reft and Hea- 
 ven was fliut up in it, having in Ad^m put its defire into the Principle of this 
 World ; great is the perplexity that an Eternal Creature ihould be Immur'd and 
 Married to another Principle, have anot! -er Mother and Centre, which as loon as 
 it breaks (as d flblve it doth ) leaves the Saul ia indigence and darkneis. This 
 pos'd the underlUnding, non-pluft the wiidom of all Creatures how to help, no 
 Prince or Throne Angel could contrive a Remedy. Thep faid ^ehovuh Chrift, Lt I 
 come to do thy JViU, God, and his own Arm wrought Salvatiori by becoming 
 Man, entring Death with his Humane Soul, brake the fcven Seals of t.ie Centre oS" 
 Nature, hung the old Adxm as a Curie on the Crols, kindled again phe Divine Fire 
 in the Soul, caft away thc^arthincfs, and powerfully through Death introduced 
 Life. 
 
 The highly pre cioui Gate. 
 
 Thus the Regenerate may fee that as Chrift did caft away from him by Death, 
 only the Spirit of this World, and railed iiimfelf, fo ihall they m his VVord and 
 Heart which is every where prefent, and in his Flelh and Blood, not in the corrupt 
 Body, be raifcd, for the inward Body Adam had in Paradilc is only capable of be-? 
 ing clothed upon viith the Fiefii of Chrift : In this new Body fixeth tjie new. Rege- 
 nerate 
 
The Threefold Life of Man, ^ b I 
 
 fterateSou!, buttle old corrupt Fiel"h only hmgeth to the new Body, ytt com- 
 prehends it not. The which old Body conceived from the Spirit of this World, 
 being at the laft day raifcd therewith, only in a figure (in whi h figure all \'ans 
 works folio AT hi'Ti) p^ffjchmt'iits Echer, yet remainech in us figure So like- 
 wife the corrupt Bodies of the wicked at the laft Judgment Ihall be prefenteu with 
 their Mother the spirit of this world, and the Souls fliall hear the fentence, then 
 fhall the Bodies pafs with their Mother and ftand as a Figure, and their works in 
 the figure fhall follow them into the Abyfs. 
 
 CHAP. IX. Concerning the Threefold Life, Alfo the Inclination and 
 whole Government of Man in this Life, 
 
 \.^W *N's whole Race is a ftrife'twixt the Devil and the Soul, and the Spirit 
 IVjL of this world and the Soul j for this worlds Spirit hath apprehenfion 
 (tho riotDivine) planted in its Matrix, and this world ftood in the Eternal wiC- 
 dom as an itivilible figure before the Creation, and by Creation became a proper 
 Principle, to the end it mi^ght bring all its wonders and works into Exiltence, and 
 appear Eternally in their figure. 
 
 2. Man only being capable to exhibit this worlds wondei'S of Arts, and the Spi- 
 rit and iAfe of Metals, pre ^ous Stones, Earths, Celeftial lafluences, cir'c there- 
 fore hath the Spirit ot this world longed to draw Maninto it. That precious Stone 
 o' Philofophcrs may be found in Metals by him who underftandeth this Author, 
 in the Centre of Natures progrcfs to the Crofs of the Trinity and Glance of the 
 Majefiy, which this worlds Spirit hath a Natural longing to reveal. 
 
 3. The firft Birth of things are not pleafant, as in Trees 5 but the Fruit is a fe- 
 cond Birth, and what is defir'd by Man, which points us to our Noble Birth and 
 high Defcent which was Divine \ for when the Kingdom of the Anger did prefs in- 
 to the Fruits the Paradifical Principle did almoft wholly withdraw. Yet though 
 Toads, Serpents poyfonous Herbs, bitter Properties, Thiftles, is'c. originate in 
 the wrathful Marrix, yet as the evil Properties explicate the inward worlds they 
 are as good, an-^ concur to the lame end'with the bell 5 but the evil and good ea- 
 ten by Aiim being fuch as we now eat, was his eating of Death, becaufe thereby 
 the Spirit of this world captivared him, as doth both it and the Devils Kipgdora 
 rule in Man ftill. 
 
 Of the great ftrife about Man. 
 
 4. Hell faith my Anger is his Root he is therefore by Nature mine. This world 
 pleads pofT^'Tijn of Man in its Body, and his Community of Nutrition from it. 
 God laith I .lavc let mv Hear^ upon Man and Regenerated him, he proceeded out 
 of -e Ihavefobgat and f vin 1 him again, he is mine to reveal my wonders. 
 Purfua It to thi?,Oiie of three t^i igs winneth him, either, 1 . His defire of Honour 
 G1t> and I'ovver whi :h is the Dsvils Will. 2. His defire of Riches, Opulence 
 and Pol e'sm which heisa Seaft of this VVorld. 3. He, the fomewhat fenfible 
 ftnner ( but not the Swine ) greatly feal'eth Heli and the Devil, and weakly pant- 
 cth after He ven, bur the other two draw fo violently, that many through defpe- 
 raition cngulph them. elves into the ribyfs. 
 
 Of the V'vil changing hir'.felf into an j4ng€l of Light. 
 
 J. When the Sinner beajins to b; fenfible of his evil and danger, the Devil wil- 
 
 linglv permits him to go 'o the Scone Churches, then flatters him that his diligent 
 
 fodoingmaVes im godly and devout: Where often thoughts are fow en in him 
 
 of Pride, Luft, ^c. alto of contempt of others, efpecially if the Preacher be a 
 
 Reviler, 
 
jo: 
 
 *tk Threefold Life of Mdfu 
 
 Reviler. If the Soul be yet a^^raid and would repent and pray, the Devil cloudj 
 the underftanding, introducerh doubts, and promifeth amendment co Morrow, 
 he rehearfeth words, but prayech not ; for the Soul cannot reacii the Centre of 
 Nature where the Fire i>.ould belbruck, but his words m this Worlds Spu-K vaniflj 
 into Air, or Gods Name IS taken in vain. r . - , . r . 
 
 6. But Prayer is a great f or at leaft a true ; going of the Soul to be fpokento 
 of God, and brought out of the Houle of i:i^ into the Hou!e of God: Which 
 when the Devil oppofeth we are to oppofe the more, tor we have in Chrift tar 
 greatci power than he. But it the Devil covers the Heart by heaps of Sin we are 
 nottodilpucccrdefpair, b'JtrohythemontrieDevjls Back, and lay up in our 
 Hearts Gods moft merciful Calls and earneil Will towards us, lliewn by the Suf- 
 ferings, Wounds, Death and dear Love and Pity of Chrift to Sinners i for there is 
 no oth;r Will in God but to do as the Father to the Prodigal Son, therefore to 
 doubt of Gods gracious Intents is to fin greatly. 
 
 The Gates of tte deep Ground ccncerning Mart. 
 
 7. The knowing what Man is m the variety of form, feature and different driv- 
 ing Will, hath been controverted fince the beginning, becaufe the Gates thereof 
 were funk with yiddrns¥i\U but the Spirit of the Soul of the Regenerated Man, 
 knowerh ftimfelf in all the three Principles to have but one only Rule though in 
 three ■Principles, the prevalence of either denominates the Man, We are as a 
 I?-eed fowen in a Field by the Luft of Man and Woman, the Mover whereunto is 
 that the Tmdure now divided to the Male giving Life and Soul, and the lubftan- 
 tiaijty now pecuhar to the Female giving Spirit and Exiftcnce were in Eternity one j 
 wherein this world ftood as a Figure, and the Tindure over-fhadowed by the 
 Wifdom was received thereinto as the Body doth the Spirit, yet could not be 
 brought inco fubttance vifibie to Angels who are in a fubftance unlefs God had 
 moved the Eternity. 
 
 8. InthemovingoftheTrinity was moved the Centre of Nature, whereby the 
 Tin<fture became fubftantial, and the fubftantiality became material, yet not di- 
 vided, wherein when the Fiat was awakened forth came all forts of Beafts, O'c 
 The Tincture took fubftance, and the Spirit of the fubi^ance took on it a Body, 
 the firrt had the Centre of Life, the other only an impotent Life, which may be 
 demonflrated by a flaming Iron 3 w hich emittethtwo Spirits, v/^. a hot one able 
 to awaken another Fire from its own Centre, and another an airy one, which 
 thoLighit hath all powers of the Fire, yet not thcTindure of the Fire, but only 
 the Spirit of the Fire, a faint Life, for in the Eternity is no Death. Hence is it 
 that Lifcmufl proceed only from the Seed of the Male Tindure in the Matrix of 
 the Female. 
 
 9. Every Creature Inanimate, Senfitive, (iT^c. is formed according to the Tin- 
 fture in the Spirit of the Species of them, as may be found by the order of the fe- 
 veral days of the Creanon i for on the fir ft day God Created the Material Water 
 which hath an impotent Life, and is a Bar to the Devils Anger Fire, And when 
 God faid let there be Light, the Light of the Tindure opened it felf, which God fe- 
 parated from the darkncfs, vii. {hut up the fierce Fire Lu ifer kindled, which ori- 
 gmaceth m the darknefs, and let the Qinteffence bum in the fat of the Water Spi- 
 rit, as doth the Fire of the Life m a Beaft, 
 
 10. The Tinftnre is in the Blood the Life burneth in the Tinfture, and God 
 keeps the Centre of the Fire in the darkncfs, and fo every Life is in his own hand, 
 for if he let the Fire into the Tindure the Spirit is in the Hellilh Fire. The Tin- 
 dure was divided into a Fire Life and Light Life, the Fire Litt was to be a Firma- 
 ment between the Holy Mceknefsthe Heart of God and the weak Air, between 
 both which God dwcllech. The Fire Spirit of the Tindure hath Eternity for its 
 
 Root, 
 
the threefold Life of Man , 5 03 
 
 Root, the Air Spirit hath the awakened fubftantiality ruling the Outward Life of 
 Beafts, Trees, <^c. having a weak Tinftnre. 
 
 11. Thus lee we Life ftandeth in Fire and Air, alfo the Original of Blood, fuch 
 Creatures that have ir are more noble than thofe that have it not ; for fuch have a 
 falfe Tindure proceeded frcm the will of the Devil as is feen in Vipers and other 
 Venemous Reptils, for luch lothfom ugly Bodies are figur'd in Hell, not from the 
 divided Tindure but from the fierce dark Spiritual fubif ance. 
 
 1 2. When the Water covcrins the Created Earth was feparated, and the Earth 
 
 dry, the coUcfted Water wascall'd * Sea, fignifyinginthe Language of Nature a * Mare> 
 covering, in reproach to the Devil whofe power was drown d. By the Water a- 
 bove the Firmament feparatcd from that below is meant the Blood wherein is the 
 Tin(5lure of Living Creatures, and that beneath is the Elementary Water, in which 
 twoconfift two Kingdoms, i. The b'oul in the Blood in the Tmdure, and b€s. 
 caufe the Tintflure is from Eternity, therefore muft the figures remain in Eter- 
 nity. And, 2. The Air Spirit in the Water which is corruptible for it had a be-, 
 ginning. 
 
 13. After the Earth and Elements were formed, thefiery Tinfturewasasaflii- 
 ning Light, then God fuffered the Centre of Nature to open with its proper will 
 out of the Eflences, and the whole Principle became but one Body whereof the Sun 
 was the Heart J and the fixother Planets the Spirits at the Centre of the Heart, 
 the other Stars are its Effences ; all juft as the Deity harh been from Eternity, 
 whence came a true Life, Reafon, Scnces and Underftanding. yet a Beftial one, 
 and Spirit of the Air manifefting God in a figurative form, which this world (hew- 
 cth, if we confiderthe Centre, and thence go on in the Light of the Majcfly to the 
 Xiumber three. 
 
 The Difcourfe and Figure of the Planets and Signs from the S^d v. to the end 
 of this Chapter beingitfelf Summary is recommended to be perufed entirely as 
 the Author left it. 
 
 CHAP. X. Of the Creation of every Being ; and how Man 
 may find himjklf, and all Myfiems to , and only to the ninth 
 Nnmher. 
 
 1. 'T'^O feek the Myferiesof Nature in the Stars and Elements is vain, neither 
 X ^W'i nor Mercury will jead you to Sol 3 but if you take the Spirit of the 
 Tinfture, following cfwhich to 5o/ feme have been laid hold on by the Spirit of 
 the Heavenly Tinfture, ard been brought into the liberty of the Ma j fly, where 
 they have knOA'n the noble Stone, and ftood amazed at Mans blindncfs. 
 
 2. The number is but three, flay at the Crofs or ten, but nine is only attainable, 
 then take SjifKrn as a Male and Fire- Tindure, and Lunx zs the Female ard Air 
 Spirit, go thus gradually in the w;, eel to 5"o/, go then on through the Suns Fire, 
 and bemg through it lay hold by means of the Tin^fturc on the Eternity which is 
 the ninth number, bring that on the Crofs which is the tenth, the very end of na- 
 ture, here handle the Stone, it is Fire- proof, free from the Wrath andOut birrh, 
 itsfplendorisinthcMijeily, its Body out of the Eternal Subflantiality. 
 
 3. If now the feeker wilieth the fp'.endor of this world, let him go from the in- 
 ward into the outward Ltinx which break into a thoufand parts, gi , ing it fuch pro- 
 portion of 6'c/ as its hunger defireth, and it is n^dc bright and pcrfev't, but we 
 
 (^q " 'OU£ht 
 
-Q^ the Threefold Life of Math 
 
 ought Juftly to reft Tatisfied in the tenth number for this world is but, drofs and 
 
 dung, therefore Chrifl faith, Seeli firft the J{tn^dom cfGod, and all other things JhiU 
 be added. All lycthin the willing, for the will maiceth the defire, the outward 
 will muft enter into the inward, and deny it feif,asif it were dead to the outward, 
 ^ bccaufe Adam turning his w iil to the outward, caused him to diQ to the inward, but 
 
 if we turn back into the inward, we fee God, and the Eternity, and are the Simi^- 
 tude of what God is, and are as we were Created. 
 
 4. It is more eafie to the inward Man in the Divine Will to fee the ground of 
 the Creation of this world than for the outward to know what the {?ences inform. 
 To CTcate is to ccmprehend what is firft figur'd in the will, as doth a Builder frame 
 in his will a Model of what he is to Ered. In the Creation the fix Properties fland 
 in every quadrat of the Circle of Time which divides the Day into Mornir^.Noon, 
 Evening and Midoip,ht. 
 
 y. On the fifth dav the Fii/r opened the Matrixes of all Similitudes, and the 
 Wrath Kingdom prefTed hard to be imaged with it, when were produced all Fowls 
 and Fii]hcs,vthenairo all forts of Spirits of the Fire, Air, Water and Earth went 
 forth, fo that the whole deep even to tlie ConReilacions is nothing but a Life and 
 kir ring of Spirits. The Devils place is in the darkefl towards the Conftellations, 
 and fo poor a Creature is he asnot to touch any of the feven Governments. 
 
 6. The defer ibing the order of Powers cannot be fuffi:iently feen by the orderly 
 Wheel of the Magi, nor can it be written for Reaibn to penetrate, being more 
 fubtlc, going inwards towards the Sun ; that is, upwards, downwards and fide- 
 ways towards the meek fubftantiaiity, but the Spirit of the Soul if it look with 
 its own Eye into the inward, and with the Eye of this world into the outward un- 
 derftanderh it, and is as E-^ehjeC^ Vifion, having Eyes within and withwtj and 
 the Spirit goeth right forward wherefoever it goes. 
 
 7. Nowtofhewhowfar Man may go, and where he muft ftop, note that the 
 Fire after the feven Spirits is the eighth and the caufe of the feventh. Now tho' 
 Life confiftsnotin the Fire, yet the Fire maksth two Tinftures- i. An inward 
 after the Eternal Liberty, and flill Mseknels where fpringeth the Majefty of the Li- 
 berty. 2. An outward after the Oylfrom the water oi Venus y where fprings thie 
 outward fplendor, fo the Fire hach the eighth number, and the inward Tindure 
 hath the ninth number, fofar and no farther ough: we to go, but fland there be- 
 fore the Crofs of the number three, where Angels and Men are to ftand,not reach- 
 ing into the Centre c f the Crofs to Create as did Lucifer, but cail: their Minds down 
 into theTinfture of Humility back into the ninth number, fearing Gcd, and high- 
 ly rejoicing before the tenth number with Songs of Hallelujahs to the Holy, Holv, 
 Holy Lord God of Hofts 5 in this ninth is the Virgin Tinflare of Wifdom, Paradifc 
 and Heavenly Subftantiality. 
 
 8. For while we keen our will in humility, tho' wefearch into the thoufandth 
 number our will is ftiil Gods will, but if we leave him, and imagine into the Won- 
 ders we are Captives, for imagmstion makes fubflance ,; we muft go out of that 
 again into Humi!icy,Love,Pureners, Mercy, (^c. or we fhall not fee God ; we muft 
 fubmiftivelyfeektlie wiliofGod, and rcilgn our whole fclf thereinto, wherein 
 we can do all, but in our own will and nature we muft not s we can do nothing. 
 
 CHAP. XL of the true Knowledge concermng Mar}. 
 
 1. npH E Earth is a peculiar Centre, an Out- birth of the Eternal fubf^antialitf, 
 
 X the Matrix whereof was corrupted by the Fall of lucifer, whence the 
 
 <L_ _.. upper 
 
the threefold IJfe of Man, i^r 
 
 bpper Centre the Suns Heart drew forth from the Properties in the Earth, which 
 longed after the upper Paradifical Fruic, ofwhich Man only uas capable to eac af- 
 ter an Angelical manner, and which ^ifi/7rftqod in rhe Froba. cr tryal to have 
 done till he flept, but wefee'hOM^ it went wi:h him, for that we both eat and are 
 eaten by the Earth. 
 
 2. Of that Paradifical Earch wherein was the Heavenly Property was Adam's Bo- 
 dy made j for he was to be Lord over the Earth, and to open the wonders of the 
 Earth, therefore God gave him a palpable, yet a pjradifical ( and not inftantly 
 an Angelical ) Body. Man was made an image of die uncreated Virgin of Gods 
 Wifdom wherein the Aftral and Elementary l^cwers ftood, but neitl^r they nor 
 the Matrix of the Earth could over-power Man, for he had receiv'd the Eternal 
 Subftantiality. ' 
 
 3. It is faid God breathed into his Noftrils the Breath of Life, this was not Air, 
 nor can it be a thing breathed in frcm without, for God is the fulnefs of all things. 
 God longed after a vifiWe Similitude of himfelf, but his longing is only Majelty 
 and Liberty, his breathing was from within, for Gods Holy Spirit hath awakened 
 the Soul out of the Centre of the Fire of the Eternal Nature ihe fifth form where 
 the two Kingdoms of Gods Love and Anger do part, and brought it outwardsin- 
 to the Tinfture of the outward Spirit, into the Blocd of the Heart opening it felf 
 according to the Centre of Nature i and the Spirit of this world which reacheth 
 into the Sun was breathed into him from wichout, fo became he a Living Soul 
 ruling over Fire, Air, Water, Earth, and the Sun it felf, without Covetoufnefs, 
 Pride, Envy, Anger, Toil> Care and Sicknefs, but wa? a holy pure Virgin ia 
 meer Joy and fove-fport. 
 
 4. The dividing of the Tinfturrs is {hewn by dividing the Crofs in the Brain- 
 Pan, God Created Man wirh the whole Crofs , but now 'tis divided iialf to the 
 Man, andcheother half to the Woman; before Adam's being divided he could 
 generate out of his will fuch a Manas himfclf, havine; the three Centres in him, 
 without tearing, as neither was the Centre of the Eternal Nature whence his Soid 
 proceeded torn, nor the Spirit of this world divided when the Spirit of Goa 
 breathed it itrto bim, nor had he Members whereof to be afliamcd, his clothing 
 was the Heavenly Tinfture, his Fall was his Luft after the out- principle, aal 
 could not eat of the Word of the Lord. 
 
 f . The Male and Female Will to each other exifteth out of the two Govern- 
 mentsof one fubftance, the Manfoweth Flelli and Blood, and the NoSle Tindure 
 of the Souloucofthe Fire tinfturtj; the Woman Spirit out of the Tin<flure of 
 this World, v/^. ofremagivinga fofc Spirit, but Man is yielded, fain home, a 
 Captive to the Spirit of this world, making an Earthy Elementary Child i fo that ii 
 God had. not become Ma[n our Bodies had r^e'mained Beaf 3 A: our Souls Devils,and 
 fuch we are nil Born again in Chrift, and by him turned about to fee into the tenth 
 number again. And if this be done, when God awakeris t;he Centre of the Eter- 
 nal C which is the Souls )' Fire, the Holy'Gholt ihall burn forth from the tincture 
 oftheSoul, and the Soul be taken into the Majefty of God, and her works uick- 
 out lofs pafs through the Fire ; bbt the Soiil that turncth into this vvprld when the 
 f^bfhnce hereof pa/fttn into its Ether is without God in the HcBifb F'lre, wanting 
 fheOylofthe wifeVirgiiTS/ fot this W0rki neither gives it nor fell^it, fojfrithath 
 it.tixit: -■■■ ■ . ,, 
 
 Tbe^fedt'MiftriivfMiiiVejtruStion from the ^m. 
 '- A While the Soul is in the Seed it is ottly a Fire of the Tin^tere, and a Will of 
 theCreature, but when it becomes i'Living Creature, the Fruit is much as the Tree 
 is> and if it be forfaken of the Holy Powers, the Will of the Soui by the Nature of 
 the Fire formeth the fonis Spirit into thfc figure of horrible, erne), crafty, poy- 
 
 Q q z ' ' fonous. 
 
Yo5 ^^^ threefold Life of Man, 
 
 fonous, filthy Creatures. Alfo in the Spirit of the Seed while it is a Sulphur, vix. 
 Unforir.ed Ma'ter, is the Spirit of this World and the Conftellation , fo that the 
 outward Life is fallen quite under the Power of the Stars, which ftrongly inclineth 
 feme to various Evils and Tragical Exits, others to mfnanng Honours; which is 
 done when a fixed S'^ar having been fortified by the Suns Vertue , is indufted by 
 the Father of Nature, it catT then pow erfully imprefsits Imagination into the 
 Seed, conveying luch or fuch a Property into the Creatures Elementary Life in 
 Mea and Beafls. 
 
 7. Man thus making himfelf a'^d Pofterity miferable, awakens the Wrath King- 
 dom in this World, where the Devil is the Great Prince: which awakening bring- 
 ethTempefts, Wars Peftilexe, Fire, Famine, ^ir'c. for had not Man opened the 
 Anger, the Devil had remained (hut up without Power to touch a Fly, or move a 
 Leaf. 'Tis true, rlac fometimes the Aftral Powers make and give for a Tinfture 
 this Worlds Spirit, and then by reafon that the Spirit of the Soul hst^ a good Cotv- 
 ftcllation at the rime of the Spirits awakening, it gives him a Friendly , lovely out- 
 fide, whereSy fuch a one can give good flattering wcr.ls from a falfe heart ; for 
 he dwelleth in two Kingdoms, in this World is he a Hiftory Hypocrite, and his Soul 
 in the Anger Kingdom with the Devils. 
 
 8. But t' e Grace of God appeared by Chriil's becoming Man, to bring our Hu-' 
 man Souls out of Death and the Abyfs of Anger into the Tenth Number, the 
 Eternal Tirfture, to be again the Similitude of God upon the Crofs, whence the 
 Soul originated. And then when the Soul is turned into the Will of God in great 
 Humility having Chrift's Body, itpaflech through Death or from Death to Life in 
 the Death of Chrift, through the Anger of God into the Ninth Number before the 
 Holy Trinity^ and is imbraced by the Majefty. 
 
 ,■ The great optn Gate of Antichrift, 
 
 9. Antichrift in Men profefling Chnft, is a contrary will to the Divine Will, yet 
 a Counterfeit of it : but as the Soul becomes born of God, more or Jefs, in fuch 
 proportion the renewed Will quits the Principles, and Didlarcs i)f corrupt 
 Reafon and felf Defires covcr'd by Hvpocrifie^and by a fincere faithfxil Love rooted 
 in the Life of Chnft, a holy Flame of felf evidencing Light arifeth, giving a diftindl 
 difcovery of Antichrift before which it falls, and by which it is dcftroy'd , for the 
 going fi-om Antichrift is the going from the Fire into the Light. 
 
 The highly Precious Gdte, alfo the Gite cflmmznuQl. 
 
 10. Is it askt, ffow canChrtji's Body be ours} Hm can we dvtell in the Body ofChrifl ?. 
 It is Anfwer'd, As we have AdAni'^ldh, Soul and Spirit, which Chrifl becoming. 
 Man hath, yet remaineth God; but receiv'd in the fair Virgin of Wifdom the Eter- 
 nal Flefli, which >4i4»j's was before dividing of the Properties, and the Property 
 of our earthy Fle{h,fo Chri!l's Soul is ours.and his Body ours, and his Virgin ours^ 
 whereby we live in Chrift when we give up our felvcs to him,wherein alfo he liveth 
 in us, and will at laft prefent us wholly pure with the Heavenly FleCb, Blood,Tin- 
 fture and Majefty of Chrift. Thus alfo he liveth in us, and we are his Members, 
 Temple and Body. 
 
 11. Where one faith, HereifChriff, and another TWf, itis, becaufe they have 
 loft the Key, for the Body and Blood of Chrift is in the Eternity, and not (hut up 
 by fpace or place, but as t>.e Sunftiincth from Eaft to Weft, and whofe Light fills 
 the World, how much more doth Chrift fill every part of his Incarnation ? And 
 when we defire his Flefli and Blood, we receive it, and are fed bv it j for as the 
 Father gives Being, and upholdeth all, fo the ^on gives Vertue and Light. The 
 Congregation of Chrift isin tveiy Nation where Men turn from their Sins to God, 
 be they Greeks, Turlis^Jftans^ Africans, 8zc. God refpe^s not Pcrfons nor Opinions, 
 but leeks the Heart ; thofe who call on the only true God in plain Simplicity are 
 
 in 
 
7he Threefold Life "ofManl 307 
 
 bChrtft, but the Tyrannous, Proud, Covetous, Maliciouj, Blood- thirfty Anti- 
 chrtft, with their cndlcfe Contentions and Djfputations offend the Heathens, whofe 
 Life and Cuftomsarc far more Innocent and Pious, and when Antichrills Lyes 
 have flifled him, broken his Murthering Sword, and laid him in the Pit, then Ihall 
 Chrjft teed his Lambs, and the Turk be of the Fold of the Lambs. 
 
 i 1. The whole World is fiill of God j the inward holy Life dwelleth in God, 
 and the inward dark Abyfs ftandeth in God's Wrath, the ftrife is, which may Image 
 us into it felf in this outward Life, here God fees Light and Darknefs before us.and; 
 all the teaching here is to warn of the fevere Property of the Fire ; for every thing 
 hath Free-will with an Inclination to its Property 3 therefore we muft cither em- 
 brace the true Good, or the certain Evil. Young Children are our School-mafters, 
 with all our Cunning we are but Fools to them, who firft play with themfelves, 
 and after one with another, this the Devil grudg'd us, and made us fall out at our 
 Play, and fo we quarrel till we go to flcep, and then others A61 over again the 
 -(amc quarrels, and all is about a defiled Garment which yet is not ours, while we 
 fliould cbicientiv fearch for a new fair Garment : when amongft the Rofes, Lillies 
 and Flow3rs, we (hall in our own Country fing the Song, How the Driver (who 
 did fet us at variance) is captivated. 
 
 CHAP. XII. Of the true Chriftkn Life and Converfmon. What- 
 Man is to doy &c« 
 
 COnfidering well the 34 firft Verfes of this 12th Chapter, it may be comprifcd. 
 moftiy m thcfe words. He hath jhewei thee, O Man, what is good, an^ what 
 ioih the Lord th} God require of thee, but to do juftfy^ to love Mercy ^ and to walli humbly 
 tt'nh thy God ? 
 
 The Way we muft walfi though this IVorld into the l^ingdom of God. 
 
 We muft, a we will 10 walk, Crucifie Self, Repent, Convert from Evil, hourly 
 pafs out of Death into Life, we muft not take pleafure in our felves. but fo hum- 
 ble our felves before the clear Countenance of the Trinity , (before whom we al- 
 ways ftand) and iQok on Jefus who always fitteth on the Rainbow in us : I fay, 
 we are fo to converfe without Self-pleafing , that our ways may plcafe God, the- 
 heavenly Hoafts and Man. 
 
 The reft of this fwcet Chapter is of various and copious Rules and Monitions^. 
 yetfo confpicuous, thattheperufalis rather to be recommended than the parti?., 
 culars extraded. 
 
 Only this a/Ierteth, That a *;elf defence againft outward Force or War , having 
 only a dcfire of ielf-defence, is not againft God 3 for he whofe Houfc is on Fire C^* 4^0 
 may quench it. 
 
 CHAP. XIII. of Chris's Treciom Teftammtsthe Lord's Supper and 
 Baptifm, 
 
 x» ^ 7 X 7 HEN Chrift's Apoftles and Difciples met together, after fervent Ek- 
 V V hortation of one another. They took , orake , divided smongft 
 them, and did eat Bread in commemoration of Chrift's giving his Body tor us on^ 
 the Crofs, as himfelf had commanded. So aUb took they the Cup in their hand^ 
 faying one to another, Take this Cup and drink the Blood of our Lord which he 
 
 Ihed 
 
1^3 'fhe Theefold Life of Maiil 
 
 {hedontheCrofsForRemiffidQofourSins, to fliew forth his Death till he com» 
 aeain to Judgment, and bring us into himfelf. This was the true greacPafchai 
 Lamb inttituted by Chrift alter they had eaten the Paffover. 
 
 1. He gave them and they did eat aind drsnk his FlcQi and Blood, noi: ha earthf 
 andmorcal Fielli and Blood to be cheered with their earthy Teeth and ( wallow 'dj 
 for that Body of his was not divided amongft them, but he gave them his Immor- 
 tal holy Body and Blood, new and unknown to the earthy Man, yet which did hang 
 in, or was United to the outward on the Crofs j this holy Body becaiTiC as a^ -Body 
 to their Souls, making them his Members. 
 
 ;. As the Eternal Vir-ginity, Subftanciality and Wifdom wherein was^e pro* 
 mii'ed Word, gave it felf into the perilhed Tmdure became a new Man at tht in* 
 carnation in tns Virgin Mury ; fo the new Body of Chrift which was cover'd 6r 
 veiled by the outward Mortal Body, and cannot be comprehended by the Mortal, 
 but is he that cometh down from Heaven, gives it felf under Bread and Wine into 
 tiie Tin<fture of the Souk of thofe who go out from themfelvcs into his Will] thus 
 was in Chrift two Kingdoms , a Heavenly and an Earthy , the new Tv'an bom of 
 Cod, wherever he is, receiveth this heavenly Flefhand Blood, Or holy Humanity, 
 for it IS every where, and had the predominance in Mam. till he went back into 
 the Luftof the outward earthy Principle, wherein the Devil hach entrance to us 
 poor Captives, fo that often the Soul turns its Will to the outward, wherefore 
 Go^J by his Tcftament renewcth the Soul by this new Body. .How careful there- 
 fore ftiouldthe Soul be, that it go not back as did MatH. For the Soul of Man hun- 
 g*reth and thirPeth after this Food, being the word intended , when Chrtft- (Aid 
 Est, This u my Body, and without this Subftance, God is not known j it being, the 
 Manifeftadon of the Deity. Yet doth the outward Hijmane Nature remain in He*. 
 ven palpably ar.d apprehenfibly feen by Men in that Form it was in here when opeft 
 Earth; and in that Body is feen nothing but the Majcftys Clarity arxl Brightnefi 
 which filled! the Ange'ical World. 
 
 4. Now where\'er the Majefty is, there is the Subflantiality , which is the Body 
 of the Word, yet without Im.age j for the Creature only is an Image or Forma- 
 tion, like as the Ibb^antial Earth is come,though ih the Deep is only Air, Water 
 and Fire 5 whereof the Sun (though but one) is the caufe. 
 
 J-. Werccei\«enot intheSuppift- another Crc&mre with a new Soul, but we 
 receive onour Soul'the Body of Chrift which is ali'eady the Efertfel Creature, whoft 
 Flefh and Elood filleth Heaven : and which is fuch a Body to the Soul, as can at tit& 
 End of the World go with the Soul throiigh t^.eFire of the Anger of God without 
 fee}ing,changi?g the Fire by the allay of Meekneteinto a meer Love- defirCja bright- 
 ncis of the Majefty , Thus are we in God the Children of God. AlUhtfah. 
 ConeerningtheTeftamfmtfBitptifrh. 
 
 €. A Chiy hfftiiby the Mafculine^Steed the Fires tin<5Hir% brth«t of the Soul, ah<f 
 by the Feminine hath the Lights or Waters Tindure, or that of che Spirit, biitby 
 Mam's Fall both were corrupted 5 fo that the Fires Tindure or Soul was captivated 
 by God's Eternal Wrath ; and theWaferoT5p!i?!sTin^ure was captivated by tlic 
 Spirit of this great outward World, and both' had remained the Devil's Captives-, 
 had not the Woid t)f the Lord taken our Soul and Spirit, and been made Flefh. 
 Therefore he inftituted Baptifm for little Children, being an Office managed by the 
 Holy Ghoft, in whofc Vertue the Soul's Water is made a Water of Life, for the 
 Water belongs to the Spirits Tiniflure, and fo theSpirit of the Soul receiveth the' 
 Vertue wrought by the Holy Ghoft sOflice, which" is the great Myfferyu EV*h as 
 the Vertue convey'd to the hunger of the Soul's Fire< is moft immediarely fJrcHn 
 theVcrtuein iheFlcfh and Blood ofcireS^n, thf fecoai Perfgn of the Trliity. 
 
The threefold Ufe of Mm: ^o^ 
 
 TbeMzgia cut of the bonders. 
 7: Where there K but one only Will, there is no breaker nor Enmity, but it 
 Hraweth into it fclf, and goeth out of it fclf in the fame one free Will ; but where 
 there are two Wills, there is fcparation and contrariety j for one Will goeth in- 
 ward, and the other outward j and if it be in one thing or body, that Kingdom 
 hathinteftmeoppolition: Whence comes a third Will mixed of the two firft* 
 Hence fpring many needing a Judge, but if they a'J be ftrong Wills, they conftitute 
 Severally every one a Judge, and the flown out Will hates that whence it fprung, 
 becaufe it hath get a contrary Will, and it felf proceeds to its higheft number : 
 But feeing it can get no higher, nor attain reft .; therefore at that place of inquiry 
 the Prophet is born,- who fheweth the caufe w hy the out flown WiU, inltcad of 
 going to the Crown- number, hath awakened the Turbx or difturbance, which Ihall 
 have an [end by rifing of a new Kingdom, whereof the Prophet is the Mouth j 
 which new Kingdom being generated out of the breaking, caulech the Pride, Co- 
 vetoulbefs and Envy of the ftrayed Wills, like evil Twigs to be broken and 
 wither: And whereas they call themfelves Children of the good Root, the Pro- 
 phet tells them they are Murthcrous Wolves 5 and if the Turba be growo up with 
 it, it brcaketh the multiplicity. 
 
 8. Now when the Father poiu-s Oyl into the Wounds, the Ovl it felf becomes 
 Poifoa, which fliould have been a Remedy 5 for the Grayed Will hath made an 
 Oyl by his own Wit and Art wherewith it feeds and aduates its earthy fcnfual de- 
 fires; fo that the true Oyl is death to this £vil Will of the multiplicity, for it 
 calleth it felf the Good Tree, fo there is no Remedy but it muft be its own de- 
 ftroyer, and the apoftated Children are given to the Turba to be devoured one of 
 another. They boaft themielvcs to know much, but do it not, but retaining 
 the Hiftory, deny the Power, as their Father the Devil, who knoweth as much as 
 thcj', doth it not- 
 
 9. .But she Mother of the Genitrix finding her Children become ftrange to her^ 
 falling into lamentation and anguifh, doth conceive and bring forth a young Son I 
 on him. fbe put a garment of childifli fimplicity, and he became a Lilly Twig of 
 Purity ; he iliall break the! urba, and doing the Divine WiU, remain in the houfc 
 forever; whence the other by following the Devil revolted, feigning to thera^ 
 felv^gcod words, blefTingthcmfelves for hearing and feeing what they hear and 
 fee,, and taking the Covenant of God into the mouth while they hate to be xe- 
 forvned, and dwell in falfliood. 
 
 C H A P. IX. Of the Broad and Narrow Ways. 
 
 h nf^HE Bread V/ay leading to the Abyfsof Wrath, is what we fironcly m- 
 ^^\K c^i"C/o. being as to the inward or firft Principle (the SouFs Original 
 anderfloodofthe four Anguifjics) in the way of craft, cruelty, pride, revenge, 
 defireo. Rule and Pomp: And as to the outward, the wayofeafe, pleafure, vo. 
 luptuoulnefs, with a fwinifb appetite to get and keep all. 
 
 2. Our Temporary Nature is captive to the Bellial Properties, whereto it is k- 
 verally formed by the Spirit of this World, according as tlie Wheel of the Out- 
 ward^Nature ftood at the mftantof ihe formation: But if Men remain puided only 
 thcrehy, it yveth tne Body to the Earth, and the Soul to Keil. Yet fo broad is the 
 tvil Way,thatthe Travellers therein may, as with full Sa!l,traver[e it, the' by con- 
 nitution they be adapted to dcfire of deep fcarch after knowledge, skilful infoe- 
 aion into lecrcc Myfterics, reany pra^ical and fpecuktive A« ts and parrs of Wii- 
 
 dom 
 
- J Q 7he threefold Life of Man, 
 
 dom by quick AftralReafon. Others, tho'inthe fame broad Road, may have 
 excellent skill m diiputes of Antient and Modern Religious Controvcrfies and 
 Traditions in Dodnne and Difcipline, they may be prudent exemplars in Man- 
 ricrj, great Proficients m Philofophy, profound Cafuifts in Theology, with fo 
 ■good progrei's at if chey were Pi.lars in God's Houfe, and all this adorned with a 
 blamelels Converrati->n tol uman obiervation. 
 
 3. But all ihisdeftuure and cxdufiveof a changed Will, but retaining unmor- 
 tified affedions and deftres, having an unregenerate Heart, a Soul dead to any 
 Life of Refipnaticn and Sacrifice, but is fiill immutably ftubbornj is therefore 
 asconcerning the Faith reprobate, for the right Faith is the right Will, which 
 (diverted of its fc'f- lulls) enfersinto thelivmg Word, whereas the otheris with- 
 out God in the World, tho' flattering himfelf all his life long with the merits of 
 JefusChrin- i is iVarein them, his Predefiination from Eternity, his affurance 
 never to fan away, whereas he was never rifen with Chrift, but lies drowned 
 with, ar.d under the dcfires of the nrefent Evil World, and lives wholly a ftranger 
 to thedyingof Chnft, to the emptying of the corrupt felf-willj for the Pearl a 
 in That man's account too dear, nor will he buy Oyl. 
 
 Of the Company ar.d j^Jiftirice oj t':e Hcly Angel f. 
 4. As Men fearing God readily help each other in their mifery j fo do the Holy 
 Angels powerfully affift Men) for they affbct the company of vercuous, humble, 
 chaft men, thcmfelves being very pure, chart, modert, humble, friendly, and 
 know no deceit or iniquity ; they have alio great delight among little Infants, 
 and fometimesmanifeft thcmfelves to thcT, and play vvith them, if they be the 
 Children of God ; for they do nothing but v, bat is innate in them, both the An- 
 gels and the Children, They have alfo great joy for one poor Soul delivered from' 
 the Snares of the Devil, and are at hand ready to deliver luch in their greateft 
 extremities, having an over baliance of Power to that of the Evil Angels, elfc 
 what Ruins would the Devils make in the bufie execution of their Office in the 
 Turba magna of terrible Storms ? <^c. as far as the fierce Wrath is therein en- 
 kindled, were they not curb'd and drove away by the minirtration of the Hea- 
 venly Ho fts of the holy and mighty Angels fent out by the Almighty gracious 
 Jehovah- 
 
 y. There is therefore no caufe at all of defpair, tho* the whole World feem to 
 be againft us. Nor are Prayers to be made to them, for they accept not that ho- 
 nour, but dirci?" us to God- Whatever befals us, is to purifie us as Gold j for 
 God aims to have fair lovely Children, and of undcrrtanding, to difcover the 
 Deceits of the Old Serpent 
 
 God fets Heaven and Hell before us, therefore mart the Soul have Underf!and-' 
 ing to chufe, and Faith to fight, for it muft he a continual Warriour. If we make 
 our felves fierce, falfe, covetous, proud Devils, we are fo; but if we image in 
 our Souls humble, meek fubmiffivenefs, with a love to follow the Lord we enter 
 into the Holy Principle, and are in the Paradifical and Angelical Regiment. Let 
 all therefore be warned according to what they form their Spirits, which is com- 
 mended to feafonable and moft lerious and continued confide ration. 
 
 CHAP. XV. Of the mixed World, its wicked exercife, beingaGlafs 
 wherein every one may try ont of what Spirit thtmfelves are. 
 
 J- A y1 Oft juft and necefTary is it to reprehend pra»5lical Impieties, Immorali- 
 JwV± ties and Debauchery, efpecially among fuch profefling goodnefs 3 the 
 
 which 
 
the threefold Life of Mah, 3 r i 
 
 which unchriftian Converfation is chargeable on high and low, Prieft and People, 
 old and young,who all are yet apt to account this a Golden Time, and blefs them- 
 felves in it, tho' it is a time of lamentation, being the opening of the laft Seal, 
 and of pouring out the Vial of God's Wrath, bringing to light the Wonders of 
 Hell, particularly the Pride and Oppreflion derived from thofe fent to the Uni- 
 verfity, enflaving the People in their Underftandings by Conftitutions, Orders, 
 Statutes, <^c. and in their Bodies and Eftates by wrdling from them their fweat, 
 and the fruit of their labours wherewith thefe pamper themfelvcs; a pra<fiicc not 
 grounded in Nature, but is hellifh, for there one Form vcxeth and plaguech ano- 
 ther, fo that among thefe the Dog is more happy than the poor of the people. 
 
 2. And this hath another confcquent Evil, in that itinduceth, and in a fbrtin- 
 forceth the poor to imitate them, and to live by deceit, doing that alfo fwiniflily, 
 which the other do in pride and bravery : All which is convinced of great mad- 
 •nefs, confidering the Ihortnefs and uncertainty of the prefent time, the great 
 ftrid folemn Judgment day, and the Eternity of the Life to come, on the brink 
 whereof we ftand, ready to enter ur.conceivable happinefs by the narrow way, 
 or intolerable mifery and ftiame by the broad way. Yet this Chapter concludes 
 that a fincere Chriftian doth not here wholly know himfelf, feeing comparatively 
 nothing but his vices,for his San(ftity Chrid hideth under his Crofs. 
 
 CHAP. XVI. Of praying and fafting, veh at praying Us power ^ ufe^ 
 benefit and preparation to Go^s Kingdom is, 
 
 I. T^ H E eameft reftlcfs hunger and thirft of Man's Spirit after the meek reft 
 1. of Divine Love, from the Property of the driver, being fo impetuous, 
 that the Morning calleth to the Evening, the Night to the Day, and one Day to 
 another panting, when will the refrclhmentcome? Sheweth whence Man came, 
 and how greatly he is ftrayed, having no place of reft till he be driven back to his 
 ftill Eternal Mother (the Eternal Nature ) for here the driver taketh him by the 
 very throat ; & he lieth as one among the flain in a great Bartle, who dares not life 
 up his head for fear of the cruel overflowing Conquerors, or as one furrounded 
 with malicious Foes, who all f^rike at him to murther him ; or as one fallen into 
 a deep Pit, hoping for help only from above, or as one fallen into a deep Sea 
 fwimming, \ti feeing no (hoar, figheth for help from Heaven. 
 
 2. So is it with Man s Soul, for if the Soul fearch its own fleli, bloo^i, marrow 
 and bones, thev are Enemies incompalfipg and captivating it j the Spirit of this 
 World fuppreffethit, and would, like a^ea, drown it, by pampering the BeRial 
 Life ; the Devil alfo, as a cruel proud Enemy, draweth it into t":e fierce akine 
 Abyfs, ftrikinfi at it with hellifh anguifliar.d dcfpair. 
 
 ^ 3. Then, if ic will be faved, its Will muft depart from the outward, and from 
 Its own thoughts and mind into God's mercy ; for the Word that made Mans 
 Soul became Man. and his holy Humanity the flelh of the Eternal Word his food, 
 his blood alfo the Water of Eternal Life is as a pare new Body, and this Word 
 was a meek, pure, defirous Love, and then the Holv Ghoft leads it out of Prifon 
 from the Battle of the driver, cooling its flames, and the Soul becomes an humble 
 Child. 
 
 4- When the whole man refolves into a Will of leaving every Evil, and fceking 
 
 God with the whole heart, he is received as Dinid, when he began to fct himfelf 
 
 to pray, and chaflen himfelf, the command came fcrch. But the. Life is from 
 
 w itmn, as when Chrif^ raifcd Vi\_irv.i by a power from within from the Centre 
 
 . Rr of 
 
3 1 i the Threefold Life of Man, 
 
 of the Soul, as fo alfo (hall we be raifed at laft j for the Word with the three 
 Principks cwells in us.Ard all Souls are as it were one Soul, being all propagated 
 of one Sou!, therefore will they all hear the Voice of the Human Soui of Chrift, 
 and arife with their Bodies. 
 
 f . So when we pray, it is not to a God afar o£ for God heareth in the Centre 
 of the Soul of the repenting finner, preffing out of the anguifli ot the firll Prin- 
 ciple, and out of the Spirit of this World into the holy fecond Principle, which is 
 alfo in the Soul ; for when we pray aright, the Word which became Man, having 
 the Holy Ghoft in it, goeth from the Father, and meeteth the pouring out Soul; 
 for the Body is not worthy, but the new Body of the flefh of Chrift (when the 
 Soul attains it) is the Temple of the Holy Ghoft. Then comes the Soul to God 
 as the Prodigal Son, with an humble, fubmiflive, obedient Will, from the Swine ; 
 He knocks at his evil heart, and breaks open the doors, and the Father faith, Tbisf 
 m^ Son wiJ" /c/f, Ayii u found^ wm dead, and U alive. 
 
 The latter part of this Chapter is not extrafted, being a brief Expodtion of the 
 Lord's Prayer, according to the Language of Nature, which is little known. 
 
 CHAP. XVII. Concerning God's Bkffmg in this World. 
 
 I. ^T^H E Soul finds it felf in fuch an Eartiy Garment, caufing {tame, and is fo 
 X choaked by the Devils fmoky Pit, which reprefcnrs God a cruel fevere 
 Judge, thatftands at a catch to damn it. or decreed its eternal perdition before 
 the prefent Vv orld was; that the Soul muft reeds be under total defpair, or 
 gi-eat doubt (at leaft) of falling {hort of the Light of God ; for fuch is the Effeft 
 of frame and guilt. Therefore the Soul by this mifunderflandirg faits back, 
 feekirg feme larisfaftion from the Spirit of this World, and iuppcrt for the out- 
 ward Life only (or chiefly) to he had by its own diftruftful carking and toilingin 
 his own contrivances and fubtle reafon; a confequent of the Curfe ; whence fo 
 many potent delufions fpring, for he thus falls home to the Earthy Life for meat, 
 clothing and habitation. 
 
 2. And this is contrary to the Life Man fhould have led -, for as God dwelleth 
 in the Earth, ^ et the Earth apprehendeth him not ; fo Man fho. Id with the So\}\ 
 have eaten the Divine Word of God's Love, tho'the Body had been of the Matrix 
 of the Earth, yet not captivated in it, but eating of the Blefling of God. The Body 
 was taken out of the Centre of the Fire and Waters Tir.clure, the Soul out of the 
 fecond Principle, why then fhould the ^ody captivate the Soul ? 
 
 5- The Outward Life confifts xr three par*-', ore in the dominion of the Stars^ 
 another in the one Element divided intc tcui and the (tl.cr the dominion of 
 God- So that the Man who trufieth in God, and not in his RcaP^n, the Spirit of 
 God ic with hii , bleflTi/g what he i?, hath and doth: J-cr feeing tlf SopI hach the 
 Boov of God, 'ow can God's Spirit forfake the outward Be dy, \vhich muft open 
 its Worder« ; God wants none, and all are ahke profitable to him, the politick 
 and the wevk.; fcr with the outwardly wife he rulcth, and wi'^h the outwardly 
 fimple he tilleth, buildeth, ^iTc and this Worlds outward Spirit gi\es degrees to 
 men here 3 fo according as 'he '^oul is indued with Divine Fouer, fuch are the 
 degrees in Heaven, yet all in one Love; but God's Chi'dren are in this an' --hat 
 World as Gocd Herbs and Iweer F'owers, which yield their feveral Vertues 
 in harmony to r; e spchccary," and the wicked are as poifonous Weeds, 
 Thorr s ai.d Thirties, who feparatc themfelvcs and their Off-fprjng into an evil 
 Self-will and Property. 
 
 4- Cove- 
 
the threefold JJfe of Man, 3 r ^ 
 
 4. Covtftoufnefs is madnefs, driving Man (DeMl like) to Torment, others about 
 a handful of Earth ciia Stone, of whicU the World hath enough, and plague him- 
 felf, to get the Good of th^t he mutt fpeedily leave, and the gna Ai.-g guile which 
 will never leave him. This Man fiill runneth a^^ier that ■ "are and "sorrow, which 
 runneth after him, whereas every one it content, hath a lufficiint Portion from 
 the Spirit of this World ; and of Care ai.u Sorrow alfo, as faith the Lord, Sufficiejit 
 for the day U the Evil thereof. But Man s mad ''•'^•V is all to a^Vmce Pride ; whereas 
 the Kingdom of God is Love and Humility, atij it Manfufters not himfeiftobe 
 captivated) Heaven and Earth is his by G- c'sfrfe 11 -imrion, lonot only Heaven, 
 but the Sun, Stars, Elements, Earths Sea and?, is Man s by Nitural Propriety. 
 To truft therd^ore in God, is to build fure m Heaven and Earth. 
 
 CHAP. XVIII. Of Death and Dying. How Man is when he Dieth, 
 and how it is with hirn in Death. 
 
 I. 'TT'H E Life confi^eth in three Parts; i. The Inward which is Gcd's Eternal 
 1 hidden Myftery in the Fire, whence Life exilleth. 2. The Middle or Eter- 
 fial Image of God, wiierein God fee:h himfelf as a Man doth himfclf in a Glafs. 
 5. The "ipirir ot the great World which this Eternal Imag; got in the Crea- 
 tion as a Glafs to fee it felf in j 10 the out- principle figures the inward , and the 
 inward Image harh fo gazed on the outward, as that it hath received the outward, 
 which muft break off again, which becaafe it is bound to the Eternal Centre of 
 Nature, therefore is the breaking in Death fo very painful. 
 
 z. The outward confirterh in the Sun's Tinfture and its Dominion are the Pla- 
 nets and Stars, each of which ftill drive on to ics Limits, and when it comes again 
 to its place where it flood in the Creation, all whereof it was Lord ceafeth, for 
 there it commenceth a new Age, whence many a young Child \a the Womb dieth j 
 for its Lord is at its Period. And to hit the Point of our limited End, it is required 
 to know exadly the Number and Period of the Sign which is our Leader. 
 
 5. How hardly can -the Living Man expreis how. it is with one that is Dead, 
 which himfelf hathnotexperiinented? A Dead Man's fence is ceafed with ex- 
 tinguifliing his Fire, his Elementary Spirit evaporateth, his Blood and Water pals 
 into Water and Earth, alfo therewith his EflTcnces, thus his Beginning finds End. 
 But becaufe the corruptible hath an Eternal Root, therefore the Eternal worketh 
 in the Fragile, and becaufe the outward Imageth the Eternal , it fliould bring its 
 Wondeis and Similitudes into the Eternal, whence it is originated. 
 
 4. The Souls Will worketh in the Centre or Eternal Root , the Aftral Spirit 
 works in the Body , adhering fo to the Soul , that the Soul often luftethto do 
 what the Starry Spine doth 3 and fuch Souls who get no higher fall into Cove- 
 toufnefs, Pride, Envy and Anger, whenceif they convert not in thofe very work?,' 
 muftthe Soul Eternally dwell, doing the Devils Will, hating God, loving Folly, 
 which was here and is there their only Treafure : but only in the time of the Body* 
 hath the Souls Will-ability to withdraw thence, and turn into the Meeknefsand 
 the Holy Will, where, with the Water of Eternal Life the Fire is que,nched , and 
 the Soul hath Ability through Jefus Chrifl to draw by a renewed WiU out from 
 the Evil Lufts, but thofe Souls , who at deceafing of the Body , even then enter 
 into the Will of God having little of the Heavenly Subftantiality, do lye in reft 
 in great Humility in the Delight of Paradiiis, or the one Element, but not in 
 the Majefty, in hope of farther increafc of Heavenly Light at Chrift's great ap- 
 J>caring. - . 
 
 R r 2 y. But 
 
2 J4. '^^^ threefold Life of Man, 
 
 f. But the Zealous Souls who here did put on the Body of God, and were 
 Obedient under theCrofs in Righteoufnefs and Truth, their Works in their ftrong 
 Will follow them ; fo great is their Glory, Power, Might and Majcfty, as no Tongue 
 canexprefs, they are God's Children , his Wonder, Power, Strength, Vcrtue, 
 Love, Praife and Glory, all whatfoever the Will defireth, is there in full Perfe- 
 dlion and Eternal Power. God s Kingdom confifts in Power to conceive of 
 which muftbe brought a Heavenly Mind, tofuch God's Spirit will fhew the Hea- 
 venly Subftance ; for it is mucheaficr for the enlightened, to fee the Heavenly 
 Subi!ance, than the Earthy. 
 
 6. The Soul dwelleth not in the outward Spirit, but is thereby hindred from 
 exercifc of its Natural Principle which is the Eternal, fo is it that Antichnft puts 
 Holinefs in that which comes m at Peoples Ears in Sermons, which often coming 
 from an Hypocritical Ground, covercth the Soul that it enters not into it fel^ 
 and bring the outward into Obedience of the inward, by forfakingSin and Hypo- 
 crifie : but reft in a conjecftural Knowledge as of Matter without Spirit. 'Tis true, 
 if an Evil Man fpeaks God's Words, he that is of God hearing, hears God's Word, 
 but the wrathful or otherwife Evil Spirit in Man , is not appeafed or amended by 
 its like, for he is not thereby awakened. 
 
 Forty 
 
3^5 
 
 Forty Queftions 
 
 OF THE 
 
 S O U L: 
 
 Anfwered by 
 
 QUeft. !• \ 7 \ T^efce the Soul exiftedfrom the Beginning of the World ? ' 
 
 Anfte. To underftand theSubftance ofal! Subftances, confider outward Fire* • 
 which bumeth out of a har(h, aflringent Matter. The Fire is a Iharp deftring, 
 which in great Anguifh entreth into it felf , and grafpeth after the Liberty , and 
 catcheth it , and fo flameth. And though in the Eternal , is no fuch Fire to be 
 underftood as lliincth in the outward, yet it is fo in the inward in the harfli, de- 
 firing. The outward remainctha Darknefs. and within it felf, in the Will of the 
 Eternal Liberty it is a Light, fliining in the ftill Eternity. In Fire are ten Forms, Ten Forms of 
 or difiinft manner of DifFerenccs all generated in the Will, being the Eternal Wills Fire. 
 Propriety , therefore it is Gods , and the Liberty which hath the Will , is God 
 himfelf. 
 
 The firft Form of Fife, \& the Eternal Liberty which hath the Will, and is in it The Liberty, ■ 
 felf the Will. 
 
 The fecond Form is, That it is defirous. Defire. 
 
 The third Form, is a (harp drawing, where originateth the Eternal Enmity, and AttraSiion. ~ 
 OppofiteWiU. 
 
 The fourth Form, istheFlafli of Lightning, caufedby the Liberty, and is the Jclafh. 
 caufc of the Anguifh fource. 
 
 The fifth Form, is the Eternal Nature, in which ftandeth two Kingdoms, vit^. Eter. Nature. 
 One, an Image of God, the pure Virgin Wifdom, the caufe of the Firmament,Ele- 
 ments and Stars : and the other a Simihcude of the fevere fierce Wrath, according 
 to which God calleth himfelf a confummg Fire. 
 
 The fixth Form, The two Principles, one whereof , is the caufe of the other, fi^e and 
 the Fire- life is the caufe of the Light-lite, and the Light'life the Lord of the Fire- Light. 
 life : one is Life, the other is Food of the Life. 
 
 The fevenrh Form is, one Magia going always out of the other, and is the others Magrt. 
 Looking glafs. In Fire and Water, Life xonfifletb. The firft caafe of Life is 
 Fire. The fecond is Light. The third is Spirit : Every thing confilteth in an inward 
 and-Qutward Subftance. The 
 
3 1 5 Forty Queftions of the Soul Af^fvcereci. 
 
 turbi. The eighth Form is ihtTurhi ^ which breakerh the comprized Life againi and 
 
 flieweth tuch things to the Beginning, as were not from Eccrnity, but came to be 
 in the comprized time : but the Turba,^ muft be underftood in a twofold Form. 
 A fierce wrathful F re, in a corruptible Body : the Spirit without a Body, muft be 
 fwallowed up in the Eternal Wrath-fire. But the other is a Light and Love-fire, 
 and the Spirit which h*th a Body, (vf^.) An incorruptible Body, hidden Man, old 
 [or firft] Adamical Man, Chnft's Flefti, remaineth Erernally in God's Body, fuch 
 a one, is no more in Jt Icjf, but hath died to its own W:ll, and the Love-willfa- 
 tiateth or filkth the Fire of tnc Original, and then livedi Eternally. 
 
 TinHnre. The ninth Form, is the Virgin Tindure, the Love , Meeknefs , Humility an un- 
 
 fearchabie, incorruptible Lite , a Firfc and yet no Fire, it burneth but coofumeth 
 not, it IS the Life of Angels and Holy Souls. 
 
 HolyTirnivy^ Tl^ tenth Form, is the entrance into the Holy Ternary, in whi"h Angels and 
 Holy Souls become corporized in the Heavenly Subftantiality. Although thrfir 
 Number bclongeth to the place between the jth and 6t\\ Numbers. 
 
 To Anfwer yet further to this fir.'t Qucftion It is faid, That chough the Child 
 knoweth its Father and Mother well, vet knoweth not the time and place of its 
 Begetting. If we fay, Angels and Souls have been from EtenJty, the Propagation 
 of Souls, will not adn Mt it 
 
 It is therefore fummanly anfwered. That the ^oulorigirafet: out of Gog from 
 
 ^ Eternity without Ground or Nurrb;r, and erdureth in its t • nity : buttr.e be- 
 
 ginning to the moving of the Creature, which is done in Goa • . ;ijld net be men- 
 tion'd : only the Number Three-, hath rehghtedtohaveChilcir-: ike it it"( and 
 outofitfelf, and fo hath revealed it feU in Angels and mthc Sll' of Adum, and 
 pafledor tranfmigrate ^ it felf into an Image, as a Tree doth into the Fruit, for thai 
 is the right manner of Eternity. 
 
 Q. 2. ffTjat the Soulfi intheEfence, Subftince, Nature And Prc^erty } 
 
 A.i. Its EiTences are outof the Centre of Nature, all the three Principles lye 
 therein, and is as a branch out of the Holy Trinity. 
 2. It's Subftance, is out of the heavenly Subftan-iality. 
 
 5- Its Will is free, to fink down and account it lelf nothing, and fprout only 
 as a branch out of God's Tree : Or otherwifc, to climb up in its own Will, into 
 the Fire. 
 4. Its N'ture, is the Centre it fclf, with the feven Spirits to propagate with. 
 'The Soul iii . y- It is a total Sabftance, out of all Subf.ances , and Similitude of the TrinityT 
 total Simili- if it be in God : if not, is a Similitr.de of a'l Devils. Its Prope^jf- , vi as in the firft 
 iule cf the Soul created of both Mothers, on which foi'owed the Command and Tryal, it 
 Trinity, cr of fliould not have lulled after Evil and Good, but only have eaten Paradifical Fruit, 
 aU Devils. but all Properties lye in it, it may awaken and let in what it will. 
 
 Q. 3 . ffow the Soul it Created to the Image cf God ? 
 
 A. The pkafure of the Trinity was to have a total Similitude. That longing 
 awakened the Aftrinscnt Ff<i^ That Defire hath drawn out of All into One, a 
 Similitude of H-avcn.this World and the Arger- World. And as there is no Thing 
 higher than the i'oul, fo nothing can annihilate it, being a Child of the i'ubftancc 
 of all i'ubftanccs. 
 
 Q:. 4« f^At the Breathing in of the Soul U, xnd when it if dm ? 
 
 A, I* 
 
Forty Queflms of the Soul Anfrvered. j 1 7 
 
 ^A. I. Every Spirit without a Body, being unknown to it felf. defireth bne for 
 its Food and Habitation, and the diird Piuiciple, being created before the '^oul as 
 a Looking- glafs of the Deity, and generated materially out of the Ecemai Won- 
 ders, defired a material Similitude on the Soul, and there did the outward Fin 
 Form an Image, out of the Earth's Matrix , a mixture confuting of Fue and 
 Water. 
 
 2. The ¥int of the Heavenly Matrix^ which did Create before the Earthy, longed 
 after the Soul,and out ot the Centre of the Word, went forth the Fiat of the Word, 
 fo was the third Pi uicip!e created in the fecond. The Virgin Wifdom, clothed the 
 Souls Spirit, with Divine Ficflij and the Heavenly Tinfture, made Heavenly 
 Blood in the Water. 
 
 5. Thus the inward Man, ftood in Heaven, his glance in the Inward Eye, was 
 Majefty, and underftood the Languase of God, and the Angels, vi^- That of Na- 
 ture. And tho* he ftood in the outward, alfo yet knew not the outward by ex- 
 perience. 
 
 4. Into this twofold Body Created on the fixth hour of the fixthday, was the 
 Royal Soul breathed in, by the Holy Spirit into the Holy Man like an awakening 
 of the Deity, and the outward Spirit of the Stars and Elements breathed its Life, 
 through the NoSrils into the outward Heart, alfo the quality of the fierce wrath The Souls 
 prefTedin, with the original of the Soul 3 fo that the Soul could not continue to meipf Htmi-* 
 be Gods Image, otherwilc than in humble obedience : Elfe could he not over- Ht^, 
 power two Principles, the angry and outward, which was generated out of the 
 Anger. And the Temptation was for Forty days, fignified by 
 
 1. Mofes on the Mount Forty days, when Ifnd ftood not, but made a Calf. 
 
 1. The Spies Forty days fearching the Land. 
 
 3. ifraeCs being Forty years in the Wilderncfe. 
 
 4. E//^ Fafting Forty days. 
 
 $, Chrifts being Forty days Tempted ia the Wildernefe. 
 6i And being Forty hours in the Grave. 
 
 7. Chrifts being Forty days on Earth before his Afccntion. 
 
 8. Ifrif/'s Forty Journeys in the Wildernefs. 
 
 9. Goliah's Forty days Challenge. 
 
 10. EpH lived Forty years, then cook two Evil Wives which grieved If^tac and 
 Kebeli^b all the days of their Lives. 
 
 Q. 5:. How the Soul if peculiar Ijf form' d andfajhioned, or framed? 
 
 A. r. A Tw ig is like the Tree, a Child like the Mother. The Soul is like s 
 round Globe O X the right Arm of the Crofs, fignifieth the fecond Princi- 
 ple, the Spirit The Left Arm l^nifieth the firft Principle, its Original, Might 
 and Power 3 the upper part fignifies its fprouting through Angiiifli, in the Fire: 
 T.":i' lower part, its linking, the Water the Humility, into Gods Majefty, and be 
 dead co its own will. 
 
 2. The Soul in its firft Principle hath the form of an Eye, yet twofold wherein 
 the Crols ftandeth, unlefs it let the Devil into the Will, v/'t- Pridsand Covetouf- 
 nelS5 iffo, it lolech the Crofs. 
 
 3 In the fecond Principle, itisaSpiiit, and a total intire Image, fuch a one 
 as the outward Man is 
 
 4. And in the third Principle, itis a Looking- g'afs of the whole world, the Po- 
 tentiality of Heaven and Earth, and all Properties of Creatures lye in it, 
 
 Q: 6. IVbdttU Ability or PotmiAlftj oftbe Soul v. 
 
 A.7hsi 
 
m I g Vorty Queftions of the Soul Afifvoeved, 
 
 1. The Souls •^' Thefirft power of the Soul, i?, That if the will go ftrongly forward, it is 
 Will cxn ^^if^ • And fo, can form another Image in the Spirit, out of tne Centre of Na- 
 trxn.t form the ^^^^' It can give the Body another form, being Lord of the ouVA'ard, but that 
 B^jv ' tranfmutation is not-permanent ; becaule ^i^m did let in the 3"Mrfc4, and this kind 
 
 ofpower iscaird Nigromancyj for the Body is Sulphur, the Spirit of the Soul 
 hath the Tincture. But the Devil readily mixeth therein ; for it is the Abylse's 
 Wonder, whereof he is Lord. 
 
 2. It can re- 2. The fecond power of the Souls will is, that the earneftwill which otherwife 
 fornty or de- is called faith, can put the Spirit into another form : If the i'pirit were an Angel, 
 form the Sfi- the will can make it a ftubborn Devil: Alfo if it be Devilifh, it can, by finking 
 rit to Good down in Humility under the Crofs, caft it felt again into Gods i'pirit. 
 
 er Evil. 3 . The third power of the j> ouls will or 5"pirit is, that it hath power to enter in- 
 
 3. Itp.netn- to another Mans Marrow and Bones, and, if he be wicked, can introduce the Tar- 
 re/ <>r)i7fB;s.^j &-«, into one who IS not armed by Gods^pirit, as do J"orcerers, (^c. 
 
 of others. 4- The fourth power of the 5^ouls will is, that it hath power (if it be Gods 
 
 4. // in God Child j to lead Captive the Twrfei, and pour it out on the Houfe of the ungodly: 
 it an pour As Mofes on Pharaoh^ zndEiias did the Fire : It can throw down Mountains, 
 t^f Turba on break Rocks,., as far as the.piace is capable of the Twrfcrf, having made the Anger 
 the ungodly, ftirring- 
 
 j:..Zt an s- The fifth power is, thatitcan fearch out all wonders or works in Nature, 
 
 jexrch Nxture Arts, -i'ciences, ^r. So Moles commanded the i'ea, ^ofl^ua the i'un. And f if it 
 ard wirfi b2 in God ) it can ovcr-pow.*r the Devil ; Alfo can heal the 5"ick, raife the Dead : 
 IVandtrs. But not unlefs Gods Spiric llir it up, having loft the excrcife of its power by the 
 Fall, .yet the Soul m its original is greatly powerful : But only in that Principle in- 
 to which itlookcth, or in which it ftandeth is its might. 
 
 Q^ 7. Whether the Soul be Corporeal cr not Corporeal ? 
 
 ^. The Soul is a Fire-Globe, with a Fire- Eye, and a Light- Eye. TheTindlure 
 is a Spint, exiftms from the Fire and Light : And is its Mceknefe, out of which 
 Cometh Water, which the Fire draweth to it felf, to allay its fierce quality 3 turn- 
 ing that Water f of Life ^ into Sulphur, according to the feven Spirits of Na- 
 Oirc : And that Myflery, changeth it felfinto red, from the Fire, and into white, 
 from t>.e Tindure. the glance is from both ; fo that the Life feeth k feif, out of 
 The pure Scul which Reafon and Thougarsexu^ The Blood is the Houfe of the Soul. The 
 // n-.t ccrpo- Tincture is its Body. The pure Soul is not Corporeal, but there grouerh a Body 
 rexl. jn the Tincture, not palpable or comprehenfible to the outward, but a Power 
 
 Toe TinHure ^^y.^ Gods Body, Chrifts Heavenly ^'Ie(h ; which he gives us in his Supper: A 
 » rVx •^"•^■^ Body the r«rf;i cannot touch, unfadeable, compnzed in nothing, but in the noble 
 WW7 onlj/ precious Tincture: Which being perifhed in Adim, therefore God became Man, 
 an compri'^e g^d brought the Divine Image again into the Souls Tincture, and wc muft now 
 Go is Bo-y, be Bom again in Chrift if we will fee God. 
 the Herjrnly 
 
 Fleji) given in (^ s . In what manner the Soul cometh into Man, cr into the Body ? 
 
 the Sup}.er. 
 
 A. This Queftion is underftood of propagation ; the Creation of the firft Soul 
 being fliiwnb. -fore. 'Tis anfwered, Thzx Adam, when fallen, could not generate 
 but man Earthy way, flep", and God took the Rib and half crofs in Adam, and 
 fi:am'd a Woman; alfo gave the Woman a Branch, out of Adam's Souls Spirit, 
 that fhe might not generate Devils. So, the Wan hath the Fires Tincture, and 
 the VVomanthe L;girs Tinctur', and (feeing it could not be otherwife ) they 
 propagate, after the manner of ail B;afts, the Man Ibweth Soul, the Woman Spi- 
 rit. 
 
Forty Quejlions of the Soul Anfwered. ^ i g 
 
 rit. So then, the Soul comech not into the Body from without, but the three Bympami- 
 Principles are each its own Work-mafter. The one ftriketh Fire, making the on : The Man 
 Centre of Nature ; the fecond Tincture and Fire, and the third the great Earthy ?oirefi> Soul 
 Myftery : All done m the Mixture of the Seed, as a Twig or Branch out of a Tree, the fVoman ' 
 
 Q: p. In what manner the Soul unitetb it fdf with the Body t Elements the 
 
 A. It is above explained, that all the three Principles are one in another. The luor Ea""fn 
 Soul hath Its feat in the Blood of the Heart. The outward Water and Blood Myderv 
 naturally captivateth th^ inv\ard, but not the Light of the Majrfty, nor Lights 
 Tincture : 5-ave only by the imagination j therefore, often is a Child, moreblef- 
 fed than one that is old : Though many are not Born Holy, yea though from good 
 Seed, becaufe often fome potent wrathful Conftcllation, infinuateth itfeJf: But 
 God knoweth who are his. 
 
 Q. lo. Whether the Soul be ex traduce by produSiion, ir every time new breathed in 
 by God' 
 
 .u ^^i^ propagated, as a fprout cometh of a Grain ^et, with this difference, that Anfy^erpi ^ 
 f^c\'t^ Principles, wrcftle which may have it, which often introducetha «on- S 
 derful Turba while it is yet a 5eed. And where the Parents arc both captivated 
 by the Devil, it is rare, that of a black Raven fliouid come a white one: But the 
 Child can fif it convert ) enter into the Word of the Lord ; for God cafttth a- 
 way no i'oul. But O Parents, procure good 5^ouls for your Children. For 
 where the Parents lave Chrifts Flefh in their i^ouls, of the good Tree cometh 
 good Fruit : But ther«)-t;jcan, by their acting according to lelfilh Rcafon, a^t 
 entrance into fuchChfldi en alfo. ^ 
 
 Q: 1 1 . How, and in what place the Souls feat in Man is ? 
 
 A. It dwelleih in the three Principles, but the Heart is its original, it is the in- n fcth. ,•* 
 ward Fire m the inward Blood, and in the Tincture is the ^flrit, which like a tl/v ' 
 Bnmftone light, moveth on the concavity ofthe Heart, and diftnbuteth it f f in 7h JZT 
 toeycry ivlembcr, and carnethits dominion into the Head. And if the ^oul fink nJ/fi 
 itfelfdownmtoGod, the outward muft fuffer it fclf to befubdue^ The out Ifr '^ rt' 
 ward Death reacheth not the i^oul ; one Principle it feizcth on, but not on the S'^ f„ 
 fubftanceottrat neither, no Fire or i' word can touch or kill the Soul ; but thlth rirffr 
 Imagination that is its Ppyfon, thence it proceeded, therein it ever dwelleth 
 
 Q;. 12. How the Souls Enlightning « ? 
 
 A. The Soul hath two Eye?, with the right it looketh forward, into the Eternal 
 Lnnt?' 'n^oGodsbght: With the other, backward, into the definng, into the 
 lookmgglafs, and T if not retrained ) imagineth, into the glance ofthe Look- 
 «g g afs, into Pride, Covetoufnefs, and Self, This Eye, muft by the rigl.t Eve, 
 feek'F^?h'f T^-' l^^heleftEyedrawWonderstoit: butno^^Matrer^ Let i B, dying to 
 ^itffjJ''''^' t)utnotgomtoit For frooi this, the right Eye, muft ever Matter^Jj 
 fnuJ'^V'^^' account It icit, and be really dead 3 and than the Soul layeth fe/f Jj bv 
 Spu^eS.^' andbecomethenhghrened. The noble Image, wl.ich is ^ublVr I ! in.Tod Z 
 JheEv 'f-^'"J"& ftandeth in Heavenly Flelh and B.ood, in the Fire ofthe krtj cf 
 1th rK' Ti'"''??^"^' °^^^*^ ^"^^g^' fi««h the Holy Spirit, who teach- God it bZ 
 cth, that my felfam Gods Servant, my Children, my Eftate, my Work are .\l comes elugb' 
 
 ^ ^ his, tened. 
 
120 Forty QueJ! ions of the Soul Anfmered. 
 
 his, and wfieh he calleth me into my Native Countrey, may give my labour «o 
 whcm he will, this is a converfing with God in Lewc and Humility, a going cue 
 ■ from feif into the ^-ajefty. Power and Clarity, a giving up of daiknefs, arcceiy- 
 ihg of Eternal Light and Triumph. 
 
 I 
 
 Q. 1 3 . Hore the Souls feeding on the Wori of Gcd is ? 
 
 Power 
 
 of God, which is his Body, ChriHs Heavenly Flefh, the Bread of God, ^c/f^n ^. 27. 
 Chrif^s Teftaments are nothing elle, we eat not Spirit without Body 3 for the Soul 
 
 is Spirit before hand, it would have Body. And this inward is fubftance ( confin- 
 ing in its own Principle in Power J is Magical, not as a thought, but Eflential and 
 Subftantial. 
 
 Qi. 1 4. l^ether [uch mt^ Soul be mthout Sin ? 
 
 A. 1. So great was Adams heavy Fall, as let in the Spirit of this World, the 
 Turhii^ and a monf!:rous Image, making the Soul a vehement hunger : That had 
 not the word (inftantly) fet it felf in the middle, Man had remain'd Eternally 
 broken off from God, and if the Soul do not convert its right Eye into the word 
 again, and fo acquire a new Body, Born of God, its precious Image muft remain 
 * Viz- The ^'itlden and loll : However, it is half Earthy, having the * Turbj. in it. How 
 lire- Spirit. ^^'^^ ^*" * clean Soul be generated ? It cannot. 
 
 Jt comes not ^- It: is linful in the Mothers Womb 5 thence came Circumcifion. Yet if the 
 tare hut /f Chijd die in the Mothers Womb, if the Parents be vertuous and in God, it is Bap- 
 theplrents he ^^^^"^ ^'^^^ ^^^ Father and Mothers Spirit, the Holy Spirit dwelling in them. But 
 Vertucui it it ^^'* Child of wicked Parents, dying in the Womb, falleth home to the Turhn^ re- 
 Baptiifed mainingasaBrimftoneFlame, or Ignii Fatwu^ in the Myftery, between Heaven 
 ■mith their and Hell, till the Judgment of God, gather in its Harveft, and give every thiqg 
 Spirit, ^^^ ^^" repofitory ; but in Eternity it reacheth not to God. 
 
 3. Bsbel faith, Jews, Turks, &c. not having Baptifm are rejefted of God. 
 But bleflednefs lyeth not in the outward word only, but in the Power and Virtue. 
 They may vehemently prefs into Gods Love, by their Teaching, Life and Deaths 
 for God and thrift are every where. 
 
 Q. 1 5. How Sin comttb into the Soul^ feeing it U Gods JVork and Creature ? 
 
 A. Sin maketh not it felf, but the will m.aketh it, and becaufe Children ( even 
 of good Parents ) comenot pure and cleans as the Soul is drawn of the Word of 
 the Lord, foisit (mightily) of the Turhx, efpecially in Youth, when the Earthy 
 Tree, ficketh full of green, fprouting, driving EfTences and Poyfon. That which 
 i!-ar.deth in equal Ballance, by putting more weight into one end, finketh dowa, 
 be it to good or evil. 
 
 <^. x6. Hove the Soul, both inthe Adamical, asalfoin the nev or regenerate Body^ » 
 held in [uch Union togeihtr. 
 
 A. I. There is TiofuUUruon betwixt the inward and outward, for the ITarS^ 
 isin the very Seeds, which tho' the Spirit doth fubduc the deeds of the Body, 
 Yet the Twba fo' caufcth it to in^agine, that the fincer* Soul j^ alliamed and ofien- 
 
 ded 
 
Forty Quefikni of the Soul Anfiveved . 321 
 
 ded utic, an4 groaneth to hsve it EanilTied j for the outwarcj devoureth rijiC ia- they are net 
 war di tf the inward continue not in ftrife- w ««on, /p^r 
 
 2. Yet the three Principles arc one in another, Thei'oul is the Jc* el, the Spi- tb? fincer; 
 riti6 the finder of the Jewel, the Earthy Spirit is the foeker, the Earthy ?ody is Soul is a^ 
 the Myftcry 5 fo three leckers belong to the Soul. Pnmei at the 
 
 3. We ucdervalue not the outward Life, it fliews Gods Wonders, but, let Men Imaginations 
 go with the inward inW) the outward 5 forth© the outward be a Beaft, yet the /JbeTurbaw- 
 Wonders, whichhavediOxivered themfelves in a copiprehenfible fubdanc^, bs- finuiteth into 
 long with their figures, not their fubftanee, to the iaward. thi Body, 
 
 4. The inward underftanding Spine, isLord<rf the outward: But if it let the 
 outward be Lord, that Man is aBeaft, and if it let the Fire-fpirit, vi^. thc^'wri^, 
 be Lord, that Man is a Devil : But the outward Life is Water to that Fire, eife 
 
 how would many a Man become a Devil, if the outward Life did not hinder it, ^ 
 as is to be feen in the Gall, which is a Fire Poyfon, but mixed with Water it al- 
 lays the fierce Pomp of the Fire, from going aloft above the Meekncfs of God as 
 Lucifer did. 
 
 Q. 17. Wbenfe, and wherefore is thsfieacomrj/rifityy of the Flsfb and Spirit ? 
 
 A. Water is a death to Fire, but the contrariety is not totally fuch in Man ; be- 
 caufe the Light ever caufcth the Fire 3 but rather fuch as between God and Hell 3 
 for the Anger Fire fharpeneth the Divine hiddennefs of Gods Eternd Majefty, for The centrarie- 
 it generateth the high Light in t)^ free Liberty, and thus the other, or fecond ty k that the 
 World, cometh to be, out of the &r%. The i'oul is the Centre of Nature t The inw.trd would 
 Spirit is the precious Image, tho'not fever'd, as Fire and Light are not fever 'd, be Lord as it 
 the Fire is fierce, yet thecaufe of the Meek Light, and in the Light is the Life. ought to be. 
 
 The contrariety is, that the inward Spirit hach Gods Bodv, out of the meek and the out- 
 fubftantiality, the outward 5'pirit hath the great Wonders, which lye in the Area- ward tfould, 
 r«OT of the Souls fternnefs; therefore the Love-fpirit hindereth, that the fierce fce Lord th» 
 wrath deftroyethnotthe Sou! bv inflaming if. The contrariety is, that the in- it ought not. 
 ward Spirit would be Lord, and fubdue 3 and the outward would be Lord, fay- 
 ing it hath the Myftery, of which it hath but a Looking- glafs. 
 
 Jeek not thiC My fiery in the outward Spirit 3 for there is but a Glimpfe 3 but go //-^y/; j.. 
 into the Crofs, and from the Crofs, back into the fourth Form, there is Sun lapis Pbilofc- 
 and Moon one in another : Bring it into Anguifli, into Death. Drive on that pl^orum. 
 ^'ag•■ck Body fo far till it be again, what it was before the Centre in the will, 
 and then it is Nkigical and hungry after Nature, it is a feeking in the Eternal fcek- 
 ing, and would fain have a Body, therefore give him for a Body, Sol^ v/if. the 
 Soul, and then it will fu d den ly make it a Body, according to the i'ouj, for the 
 will fproutoth in Paradife, with very fair Heavenly Fruit, without fpoc or blc- 
 mifli. 
 
 The inward Spirit would hav« God jthC'QutJivQrd would have Brca'l, which is 
 aUo good in its place. But beware thou let not the outward Spirit be Lord. 
 
 Q; J 8 . Hcvf the Soul dufirts from the Body in the death 9/ a Man ? 
 
 A. There is n«ed of the Eyes of ail the three Principles, ta take Death Cap- 
 tive, to fee thisiharpqucilion. The beginning, which is Magical, having found 
 ths limit, caftetha.vay the fiaekiog, the LDokiag-gkfs, the Earthy Life: And Jets 
 the Body depart, without complaint; for tlwreisnowoe done tothei'oul, but 
 the rM>-&i or Fire life, the Matter or Earthy Life ceaf^th. The i'oul dwelleth in 
 the will which hachRgk-nce or iuftrc burning in i:, and the Fire bceomech impo- 
 
 Sf 2 tent 
 
'22.2 ^o^^y Qn^fltons of the Soul Anfn-ered. 
 
 tent and a darkncfs : unlefs the Spirit hath Heavenly Subftantiality : if fo, it is fwaT- 
 V. 21, 13,24. low'dup in the Mjgia, hath the fame meek Body, for a Sulphur, and Eternally 
 
 bumeth in the Love fire. 
 Punrntorv Thus, Sicknefs unto Death is, that the Turbx hath kindled it fclf and deftroyeth 
 
 ^ the introduced Medium. The LifeVFire being withdrawn, the Body gocth into its 
 
 i^ther: when, if the ^^oul's Fire hath not in its Spirit, God's Body, ('x'/^ j nothing 
 of the Power of Humility, to fink down in it felf through Death, into Life, it is a 
 dark Fire , in great horror in the firfl four Forms of Nature- The ftern Aflrin- 
 genc^-, B cterneis, Anguifli and Fire without flaming. The Covetous one hath 
 Froft, the Envious one Bitternefs, the fabe Deceitful one AnguilTi , the Wrathful 
 one, Fire. Hence confider the iaft Judgment, to be fuch, as at which the Devils 
 do tremble. 
 
 Q_ ip. HovD the Soul is Mortal, or who it U Immortal } 
 
 J. The Soul is from the Eternal and continueth Eternally, it came out of God's 
 Mouth, and at Death, goeth into God's Mouth again. But the wicked Soul, hath 
 No Vying.but loft ics Image, yet Immortal ; for the Eternal Nature dieth not, alfo if the Anger 
 only a. fViU of Fire fliould die, God's Majtfty would extinguifh, which can never be. The wicked 
 Joying. Soul, hath introduced a Subftance into the Will, thence comes wo, it is a Dying, 
 
 yet only a Will of Dying : an Anguifli , ever thinking, if I had not done this 
 or that, I might have attained God's Salvation, which Evil things done, make Eter- 
 nal Defpair. No Soul Dieth, be it in God, or in Hell : but its Subftance or Doings 
 ftand Eternally, to the Glory of God's Wonders. 
 
 Q. 10. How the Soul comes, or returns to God again ? 
 
 A. Anfwer'd in the foregoing Anfwcr. 
 
 <^2ii Whither the Soul goeth when it Veparteth, 8cc hejtfavedornotfaved} 
 
 A. I. It greth not out at the Mouth, for it came not in at the Mouth , but the 
 
 Turha having broken the Earthy Life,goes as a Conqueror unapprehended by Wood 
 
 or Stone through the Anger of God and Death and then is in God's Body .in Chrift's 
 
 FieQi and Blood, fecth God's Majefty and the Angels face to face in the unfearch- 
 
 able World without end or limit, 'tis fwift as a Thought, is magical, its words and 
 
 deeds done here are us Houfe. 
 
 The Heavenly ^' ^^^ Heavenly Body of the Soul is from the pure Element ('out of which the 
 
 Bodrofth' four are come) that gives Flefli the Tinfture, blood. Its external fubftantiality is 
 
 g J^ ' ' Paradife, where fpring all bright heavenly Fruits which the Soul may eat, they 
 
 are as pure as a Thought, yet fubftantial with colours, Power and palpable to be 
 
 handled by the Soul, Juicy , full of the Water of Life. 
 
 g. Only thofe who are gone out of their own Will into God's in this Life, have 
 Chrift's Flefli on them, but moft go fo out as by Faith hang by a thread : and 
 are in the ftill reft, waiting for the laft Juc'gment Day funk down in Humility 
 through Death , yet a Cliflf or Gulph is betwixt them , and the Holy Souls in 
 Chrift's FiCfti and Blood, but are in the fame Principle, yet under the Altar. 
 
 4. The wicked are in rheinnermoft, which is alfo the outermoft Darknefs, and 
 can appear again m the ftarry Spirit, feekirg reft : make terrors in Houfes till that 
 be eonfumed, and then their Power Iv ech in Darknefs, waiting the laft Judgment t 
 when the Holy fliali be fcen by the Wicked. 
 
 5. If any conceit a place where they fit one among the other that is quite con- 
 
 trary 
 
 4 
 
Forty Quefiions of the Soul Anfwered. 5 2 j 
 
 trary to the Mitgix, every one is where it will be, and where ever it iSi it is in God 
 or in Darknefs, but this Deep is our itther and Kingdom. 
 
 6. ASoulmay, ifitdefireic, gointotheupper Angelical World, where God's 
 Angels will lovingly entertain it, and they have pure Works with them, they alfo 
 debght to be with us. 
 
 (^.2 2. fHat every Soul departed doth i whether it rejoycetb ornOj till the Duy of the 
 Ufi fudj^mert ? 
 
 A. I. They all abound with great inward Joy, and wait to put on their bright, 
 fair, holy new Body out of the old : their Joy and Hope is different, as Labourers 
 Expectations are 3 whoat the end of the Week, receive every one, according to 
 their degrees of Labour and Diligence. 
 
 2. Thofe who have put on Chrift's Body here are as one, who having overcome 
 his Enemies in a Fight, rcprefents the Vidory before his King , who receives him 
 with great Joy and Honour. 
 
 3 . The Expedation of the wicked Soul is , as an imprifon'd Malefa(5tor , fiill 
 Mening when any thing ftirs, and the Executioner comes 3 all their pa/Ted wicked- 
 ncffss ftand before them, in fuch different Aggravations as they had here. 
 
 Q. 23. JVhether the wic\td Souh, without difference in fo long a, time before the Diy 
 cf judgment, find any Mitigation or Ea{e ? 
 
 A. I. The Souls of the wicked have no Mitigation ; their greateft Mitigation, is 
 the climbirg up of their Minds, to do ftill the wickedneffes they did here, and the- 
 terror of the laft Judgment, continually feizeth en them. 
 
 2. In this Life, the Soul is in the Angle of the Ballance: and may go into Love 
 or Anger, but, when the Ballance breaketh, it is part recovery ; for who can break 
 Eternity ? 
 
 3. But here, God's Spirit in his Prophets teacheth the Crofs.and the Devil teach- 
 eth Pleafures, take which you will, and be taken in it Eternally : the Crofs lead- 
 cth to Love, and Plealure to the Anger Kingdom. 
 
 Q^ 24. iVhtther mens Wijhes profit them any things or jerfibly come where they arej 
 cr no} 
 
 A. I. The Prayers of the Righteous pierce into Heaven, not into Hell j out of 
 Hell is no recalling Prayer, for fuch returns to you again, and continueth in its 
 own Principle. 
 
 2. But where fuch leare much falfhood behind them , for which torment is 
 wifhed them, thatconncth where they are. But let all beware they fow not into 
 Hell 3 that they reap it not. 
 
 3. Some Souls, hang as by a thread, 'twixt Faith and Doubting, where Fire and 
 
 light part, whole weak Faith is detained by their TuroA : fome a tedious time, yet ^ t-""^ 
 the Anger cannot devour their little Faith 3 bu: they fink down at lall, through ^\'^{i^ %"" 
 Anguilli, into the meek Kingdom. jiitbfulBro- 
 
 4 To fuch, mav come a total, hearty, zealous Prayer, of a faithful Brother 3 ^^^'' '^f , .T 
 for, thePrayer of fuch, can open the Gates of the Deep, a whole Irinciple 3 and theweit^faittf 
 take hold of that, which is capable of it. For the weak Soul, layeth hold on its 7 ""f "^' 
 loving Brother's Divine earneft Will and Might: and links down out of Anguifli '"<?. ^^'"'f^ 
 through Death, and attains God's Kingdom : But cannot help it to Glorification 3 ^"^ ^^'^t 
 lor that thincs out of the Souls own Subfiance. Doubting, 
 
 y. The 
 
2 14 Forty Queflions of the Soul Anfwered. 
 
 * MjlTes viz. f • The Popifli Juglings for Money, by "^ Maffis is grofs Deceit ; for the Prayer 
 Souls Metis.' of cheCovetous,en:reth only into hts Cheft. But Chrill's Holy Congregation, where 
 all is done in true earneftnefs, hath great Power. 
 
 Q^ aj. trhat the Hxtd ofGciand Bofom of Abraham are ? 
 
 A- It is the All- SubHantial , or All- Being, every- where-prefcnce, of God, in 
 the Mefliah Chrift, (vix) m its own Principle, as is lufficicntly explained before. 
 
 Q. 2 6. JVkether the Souls ef the Deceafed tii\e Cure about Men, their Children^Fmnds 
 tend GoodSf ar.d l^mw^ /ee, like or dijlike their Furpofes and Undertaliings. 
 
 2 hree Condi- A. "there are three diftin(5t forts of Souls, or in three feveral Conditions- 
 
 tions of Ds- I' Such as have not yet attained Heaven •• but have Humane Matters on them, 
 
 p::rted Sou's, fearching the caufe of their detention, and many of them appear in Human Form, 
 
 1. Thofe rot in the Starry fpirit.-take care about Wills.eirc.Sometimes their earthy Bufioefs flicks 
 yetinfieavev, to them, taking care of their Children and Friends : but when the Starry- fpirit is 
 who by Earthy coniiimtd, they have no more feeling Knowledge, only fee it in the Afi^iii ; for in 
 Concerns ap- care is the Turha, which they are funk through. But a living Mao, hath Power to 
 pear in the reach into Heaven : as King Saul did to Samuel. , 
 
 fiarry spirit. i. Such as are funk down farther, but ate yet in one place of the Principle, with 
 
 2. Such Aj are the other, thefc meddle with no bufincfs wherein the TMrt^i flicketh: butrejoyce, 
 free of all when living vertuous Souls fend their Works to them, and are fo friendly as to 
 vchsrein is the appear to Men magically in their fleep, inftru(5t them in good, and often reveal 
 Turba, ^ni Arts, which lye deep in the Abyfs of the Soul. For now the Soul is free, and in 
 Appjar to re- the ArcanumoiGod- Even fo do the Damned Souls, magically teach the wicked 
 veal gcoiand great Mafter- Pieces- of Evil and Milchief : This the Devil doth by Human Souls j 
 profound Arts, himfelf being too rough, and terrifying the Magia. 
 
 l.Such o/s are 5. Such, as-are in y^ir^^^w's Bofom , in Chrift's heavenly fubftantiality, thofe 
 in Abrahams none can ftir, uniefs they will themfclves : nor do they, but to ferve God's Honour, 
 Bofom in nor Pray they for us, our Bleflednefs lyeth in our entring into God, who will rc- 
 Chriji's hex- ceive a converting Sinner 5 they rejoyce that God's Kingdom is coming into us. 
 vinlySuhfUn- But Wonders have been wrought by the Livings Faithsjaying hold of the Deceafed 
 tiality^ thife Saints Faith. 
 
 none cm ftir. 
 
 Q: 27. Whether the Souls in Dextb know 6r under Jiand this or that Art or Bujtnefs in 
 which they were Sl^iUed when they were in the Body ? 
 
 A. They know the dcepefl founded Arts but awaken them not,becaufe they are 
 in the Turl/a. But the highly enlighten'd Souls have Skill in heavenly Matters, and 
 iali that lyeth in the My fiery, efpecially thofe who have been converfantin the My- 
 ^ery here, and every one in thofe he hath moil delighted here,but all in an humble 
 Pai adifical fimple Childt ens life. 
 
 Qj28, Whether they have any mere ShjU cr V^mwledge of Divine^AngelicM and Earthy 
 things^ andalfo ofDevilliJl) things : and can have mere certain Experience of them than 
 %hty had in the Body. 
 
 -«4. Of Divine and Angelical Skill, they have much more 5 but it is various ;&r 
 the Souls (without a Body) are under G«d's Akar, till the lafl Judgment I)ey,an^ 
 Uir up no Wonders. But the highly enlightened Souls, that have God's Body,have 
 overflowing Skill. Yet take no care about dcvilifluhings j it belongs to the AngeL*^, 
 to firivc with the Devil, and defend Men. J^ 25?. 
 
'Eorty Qnefliom of the Soul AMfwered. 3 1^ - 
 
 0^19. IVhdt the Souls Ejji, Arcjiliour.g and Clarification are ? 
 
 A. This is fufficicntly Explain'd b;fore. 
 
 0^50. H^at the difference J of the Living y and Dead , refufreSlion of tbeFleJh, and 
 of th? Soul, is ? 
 
 A. God (hall move all the three Principies,Fire, Light and Looking-glafs. The 
 Judge Chrift, ftiall fit upon the Omniporcnce of Eternity, and the Spirit of God 
 will then go forth in two Principles, in the Anger, ^i^. \n the Fire, as the fevere 
 Wrathof the Fire- life, and in the Light of the Love, as a flame of the Dr/uie Ma- 
 jefty : and in the Spiritof this World, as a Wonder of Life, then will the Dead, and 
 thofe who fhall be then alive be call'd : and thofe who have the Noble Image will 
 flievv ic,and thofe who have loft it,will {hew the Eeftial Image, they have got. 
 
 The Earth muft deliver up the Phur, or Body. The Water, theEifenees: The 
 Air all the Words it hath rcceivedinto it, or ferved to make. See the lail Chapter- 
 of the three Principles. 
 
 <^ 3 1, ff^at manner of New Glorified Bffdief the Smlt will have ? 
 
 This is fufficicntly declared before. They will have fair bright Works of Faith : 
 as every one, is indued with the Power of Love and Purity, but very different ; for 
 the Works of many, will (almoftall) remain in the Fire, and themfelves hardly 
 efcape ; for that as one 5'tar excelleth another, fo they : and every one, will re- 
 ceive 'iod's luftre, as his vcrtue or power is capable of the Light j for after tiiis Life 
 there will be no bettering, but every one remains, as he entred ia. 
 
 Q. 3 2. If'bat other Formj State and Condition, ^o^ and Clcr/, witt there be^to Souls ^ 
 in that other Life? 
 
 A, r. Paradice was in us , but Adarns luffing afrer the outward Spirit, drew Piradificxt 
 him and u$ into it, and loft the Subftance, whereof this Worlds Fruits,Colours,iSi7'(r. bating, 
 is a dead, dark fhadow ; but our reftitution thereinto, will be Eternal Joy, in the 
 ^ringof all Flowers,TrceS;,Hcrbs,Fruits, <(^c. which fhal! be Angelical as our Hea- 
 venly Bodies: no need of Teeth and Entrails, we eat in the Mouth, all is Power 
 and Vertue, 
 
 2. The Kingdom confifleth not in Eating and Drinking; but there are Divine Praifes. 
 Songs of Praiie, as Children, in a Ring, on a Mount. 
 
 3 . We Ihall all know each other, by our new Names, which in the Language of j^mmledge of' 
 Nature is underftood : but the T«r^4 being left in the Fire j none is concerned for one another. 
 his Relations, as Parents, Children, Friends who are in HeU. 
 
 4. We are all there but one Sex, the firft Image, Heavenly Virgins, full of Mo- All in FA' 
 defty and Purity. And fhall there fpeak the great Myfteries of the Divine Magia^ radife are 
 and the Song in Reproach and Scorn of the Driver, Rev. 1 f . 3 . Mafculine 
 
 Virgins. 
 Q. 33. What i^ind of Matter our Bodies JhaU'have in the other Life ? ■ 
 
 A. I. Chrift faith, None goeth to Heaven , but the Son of Han which h in Heaven, fht heavenly ■ 
 SPd^ng. 13. He fpake not only of his Deity, but the Son of Man, the Word that be- Fie^ and 
 eameFlefti: in which Fie (h and Blood, we muft Jive Eternally, if we will be in fi/cp^. . 
 God. Adam had ihe Virgin of God's Wifdom, but when he fcU, was divided and 
 
 the • 
 
2 2^ ' ForfyQueflionsoftheSoulAnfvpered, 
 
 the Woman framed , and he had the beftial deformity , whereof we are a- 
 
 fhamed. „ , -/-i • . 
 
 2. But Chriftisbecome Man, in that Virgin Image of God sWiidom: is become 
 
 Flefh, in the Water of Eternal Life, which Virgin and Water, when Adim fell,with- 
 drew, and flood in its own Principle. Chrift became Ntan, in a pure VefTci, (/. e.J 
 in t e firft Image, for the fake of the Soul he alfam'd from Marj/^ and the outward 
 Man hung to him And when we are new born, we put onChnft, and are new 
 born out of Chrift's F'e h and Blood. 
 
 3. T \e converting Sinner, becomes ^'^od's Child in Chrift,and in that very Body 
 (coifi'irg of heavenly Flefh and blood, which yetisreal, fubftanrial and vifible, 
 to be felt and handled by our heavenly Hands j ihall we have Heaven. Thus, (hall 
 we have Chrift's and God's Ecdy which fiUeth Heaven j for our fuLftantiaiity is out 
 of the Eternal, and muft Eternally be in thcfame, and not in grofs befhal Flelh. 
 
 Q. 34. Jf^iit h the Imentahle horrible miferable Eftate of the Damned ? 
 
 ji. This is fufficiently anfwered above. God's Anger is th^ir Habitation, their 
 Blafphemy and Abominations are their boafl, their whole Life is one continual 
 fear, horrour, anguidi, defpair, and a gnawing Worm. Fruits grow to them out 
 ot their Principle outwardly fair, but within is fierce wrath : all their curfed Pra- 
 ftifes on Larth follow them thither, and that would they do there. 
 
 <^. 3 $• ffh:tt the EtochUn Life U : mi how long it leftab ? 
 
 Whdt Md ^. The Father of E»cc/; is J^r-ei, lignificant in the Language of Nature. Enoch 
 
 rthere Enoch begat Methuftluh, who attained thegrcatejl: Age. After which , Enoch was taken 
 is. up, with both Bodies : The outward was fw allowed up, and is in the Myftery,and 
 
 the inward is a heavenly Myfiery ; fo he hverh in two Myflerics in Paradiie, biit 
 harh f*ill the Turbj in the M>ftery, and in the heavenly Myfiery hath God's Body. 
 Paradi'.e is flill upon Earth, at hand, not vaniflied, but as it were fwallowcdup by 
 theCtrfe, yet lyeth as a Myfiery uncorrupted- 
 
 Ewocfe is not gone out of this World, he is God's Preacher, and after the Tmba 
 hath overcome the World he mufl be fihnt , till the fix Seals and Angels of the 
 Turha have poured out their Vials : then cometh Enccb again, and reproveth the 
 World 3 after which the World becometh fat and their Turba alfo, MethufeUh dicth, 
 a id the Deluge of Fire ( by Elias ) cometh. O ye ElefV, dclire not to live after 
 Enoch's taking up, but while he Preacheth is the Golden Time. 
 
 0^3 6. What the Scul of the Mejfiab or Chrifi is ? 
 
 the refiori- A. i. Chrill's Soul is Human, conceived in Afiry, in a twofold Virgin. The out- 
 tion of the ward Mortal Life in Miry^ was no pure Virgin •, no Daughter of Eve is To, nor 
 heivenly Vir- was Eve, more than half a Virgin, Aixm was the other half; fcr Adams Fall di- 
 gin Image, vided the Tindures, which were one total entire Virgin before, ir\pure Love and 
 Cha!lity : both Tinctures ^of Fire and Light) being in a mixture , with Power to 
 generate a Spirit out of the Fires Tindure, but the Earthy life captivating him, he 
 imagined into Eve. Where wa^ then his Modefty ? His Imagination became be- 
 ftial. Of great love to tihe loft Image, and that it might become One again, did 
 the Word, which fpake forth the Soul at firfl, , become incarnate. 
 
 2. So, to the Soul of Miry, the Heavenly Virgin of God's Wildom isputon: but 
 in the Soul's Principle, not in the Earthy Flelh. And in that very Virgin, hath the 
 word, afTumcd the Seed of the Woman, the Soul's Seed, as alfo the firft Images 
 
Forty Que ft ions of the Sotd Anfmred. 327 
 
 Seed, which had flood (fo long time; in the Myrtery, broken off which he * made * q, rerem 
 again, one whole, mtire Image ; by remixing the Water of Eternal Life, with the r.^.j 
 Soul's Spirit's Water j for the Word took hold of the Soul's Tindlure, and the Holy 
 Spirit, of the Spirit's Tindure, and both became one Soul. 
 
 3. Yet did the Creature remain diftind from God's Spirit, but God's Spirit co- 
 habited therein. And out of God's Tinfture and Water, and Maries Tinfture and 
 Water, came one Flefli and Blood. Thus was he Maries true Natural Son, with 
 Soul and Body, and alfo God's true Son by Eternal Generationftandmg in the Ma- 
 IcJty of the Sacred Trinity, and in the Body of Af^ry, equally, alike, at Once. 
 
 ^ Q..37' ^at the Spirit of chrifi if J which was Obedient i aU which he cmmendei 
 into hU Fathers Hands } 
 
 A.I. This is that great Jewel, that Pearl, 3frf/r^. 19.4^. The Philofopher's Stone 
 and fhining Sun, not fo noble. The Heavenly and Earthy Myftery is in it : Nothing Cbrifi's Spi^ 
 m this World is like it, but the mean Simplicity, which ftandeth ftill and awaken- ^it- 
 ethnot the Turbx .- m fuch a Spirit is this Jewel hid, as the Gold in the Stone. 
 
 2. The Soul IS the Original of Life, as a Fire of God, which fliould be turned into 
 God s Eternal Will : m the Magick feeking of which Will , the Soul is originated, 
 and wherein lyeth the Deity, with all the three Principles. 
 
 ?. And out of the Soul's Fire, the Light is generated ; by blowing it felf up bv 
 which It IS Its own Life, and m the Lights Mecknefs is the Noble Tindure -with 
 two Forms, one red, of the Fire j the other thin, of the Water, which generate 
 the Lite. And in the Ex«, or going forth of that Power and Vertue which is free 
 tromthe Fire, is the Light of Life, or true Spirit, wherein, is the Virgin the Image -tl w •/?. 
 of God. In this Spirit, lye the Thoughts and Underftanding, and if it cafteth away ^'^'^'''f'^'^ 
 Its own Soul s Fire, Pomp and Wit, it attains God's Image, Gods Body. For it is '*^''^^^* ^f^' 
 fo fubtil, that itUniceth it felf with God, for it can and may enter into God. And ^'^' 
 becaufe this Spirit, originateth out of the Fire-life, and the Fire- hfe, inthe Abyfs' 
 Jandeth in the quality of the Anger of God j therefore, Chri'ft commended not this' 
 his Spirit, into the fiery Life , but, into his Father's hands, (vi^.) into his Love- 
 dftfire, wherewith he reacheth after our Spirits, when we enter into God. 
 r> 4- Thus IS {hewed, what Chrift's Spirit is, and what our Spirit is (v;>) not the 
 Soul It felf, but ics Life's Spirit. In the Tnnicv, the Son hath the Spirit proccsdinff 
 out of his Heart and Mouth, the Heart is the flame of Love, which meekneth the 
 Father s Anger .• lo is it in Man, and no otherwife, in one Syllable. 
 
 Q. 3 8. Pyhit are to be done At the End of the JVorld ? 
 
 A. Future things, are to be anfwered-, only in a Magical manner, or by war 
 ot Similitude j beraufethe future Wonders, are all feen in the Turbi. And con- 
 cerning tnis queflion , there is enough fpoken in the Anfweis of the former 
 (^eltions. 
 
 %19' What and where Nradife is, with its Inhabitants } 
 
 ^^' It is explained in the Enochian Life, that Paradifc is not altered : cnly with- 
 drawn from our lource or quality : if our Eyes were opened , we fhculd fee it. 
 Nay, God IS with us, only we have loft the quality and Fruit of Paradife; as the 
 Devil hath left God. For Adam would eat of the Earthy Fruit , whereby he got 
 an harthy Life, and fccludcd himfclf the Garden, where heavenly Fruit growcth! 
 
 . T t Q 43. 
 
3 a 8 ^oYty Quefikns of the Soul Anfwhed, 
 
 Q. '40". Whether P^radlfe is alter alley and whatjhall de afterwards ? 
 
 jf, I. As little as God is alterable, fo little isParadife. When the outward Do^ 
 The Paradiji' minion fiiall pafs away, then ftiall, in the place of this World, be pure Paradife : 
 callVirld. an Earth of heavenly fubfrantiality. No Night, Heat, Froft. Old- Age, Skkncfs, 
 Fear, Sorrow, Death nor Superiour bun Chrift, in one Communion with the An- 
 gels : then will the Tabernacle of God be with Men. 
 
 %, This Earth, will be aChriftallineSea, where Gcd's luflre will be the Light. 
 It will be a Holy Prieftly Life, all fpeaking of God's Wifdom, and Infinite Won- 
 ders: all Fruits will grow to us, according to our wifh : it will be a Life of meer 
 Love and Delight , for to this end, hath God manifcfted himfelf , in the created 
 Images of Angels and Men, that he might rejoycc himfelf, in his Life's Eflfenccs, 
 EternaJy. Hallelujah. 
 
 This was the Authpr's Fourth Book, Written Anno 1 6io, . 
 
 THE 
 
3ip 
 TH E 
 
 F I F T H B O O K 
 
 Of the AUTHOR 
 
 Jacob Behmen 
 
 Confifting of Three PARTS, Vi^i 
 
 Firft, The Incarnation^ or becoming Man of Jefm 
 
 Chrifi. 
 The fecond Part is, OfChrifls Sufferings ^yingt 
 
 Death and RefurreBion. 
 The third Part is, Of the Tree of Chrijlian Faith- 
 
 i. npO the right knowing Chrifts Incarnation, the Knowledge how ^ii« was, 
 X 3"^ whereof made, muchimporteth. 
 
 2. Aiam, was made out of all the three Principles. God the Fathers Property* 
 compared to Fire. Thc5'onsPropcrty, compared to Light. The Spirits Proper- 
 ty, to the Wind or Air, the out-birch proceeding from both. God, according to 
 the firft Principle, is not called God, but a confuming Fire. 
 
 3. The Father is the Eternal Will, the i'on the Eternal Meeknefs and the Im- 
 pregnator, the Spirit the Eternal Life. ^1, ^ . . 
 
 4. The Trinity, Created the one holy Element called Centre of Nature, Di- ■''"^. ^^^^'^^ 
 vine fubftantiality, the fubftantiality of the Light, Paradife, the Mother of a giv- ^ , J,^ ^"^ 
 ing Power, Meeknefs and Subftance to all Forms. ^''-^ tl^menn 
 
 S' Out of this one holy Element, were made Angels and Men- Only Man was • "^ "j '^ '^^' 
 made, not only of the one holy Element, but as to the out- birch of the four Eic- ^"^ 
 mentsalfo; over which he was to rule both Scars, Elements and Creatures, by ^^'^^ !^^^ ^^^y 
 his Power given him out of that one holy Element. ^^^ "[ f' ,'"^'' 
 
 6. Jd.ms Body was Paradilical, Holy, and of Power to penetrate Scone or ^'^^ ti)t]our 
 Earth, Immortal, yet real Flefh and Blood, but Holy and Heavenly: He was fi^^'^^'^^'p 
 both a Mafculine arid Feminine Virgin, and was to propagate Magically ('for both fJ! „ " 
 the Tinftures were in him ) and to eat only Paradifical Food, wnich needed nci- '"'^-f-'^"^^''*'^ 
 ther Guts nor Bcftial Draught, ciT'c. ^"^ ^" ^' 
 
 7. But A(Um did not continue foifor the four Elements gaining Power over the )p^' 
 
 one holy potent £lcmcOC,by which thejr Mrere so have been governed 3 he flept ; yf! ^ 
 
 n Kule ovtr-p«T»ering the one, the TinStures were divided. 
 Xc 2 for 
 
350 The Incarnation ofjefus Ckijh 
 
 for he was not able to continue in the ftate wherein he was created ; fo, God di- 
 vided the Tinfturcs, andform*dof th? Feminiac a Woman, giving her the half 
 Crofs in the head, and to them the Members of diflindion and propagation vet 
 flill in Paradife. »- & - j 7 
 
 8. And Eve being tempted by the Serpent ^tho' the Law of God was explained 
 
 to her by her Husband) fell, and drew himalfo. 
 The Eternal 9 Bur God had incorporated the Virgin of Wifdom in them, which (vh ) the 
 Vtrgtn rem- Eternal Virginity in the Covenant of Promiie, hath lain fhiit up in the Virgin Mxry 
 fcrpiraud. and in all y/iiw's Children, in every Man s Light of Life j wanting only this that 
 
 the Soul's Spjnt give it fclf up thereinto, andm that Soul-Soiric," God becometh 
 
 generateJ agam. 
 
 CHAP. VIII. 
 
 1. 170^ J J^hrift IS not become Man in the Virgin Mary only, fo that the Divine 
 ^ I Subftantiality did fit bolted up therein 3 no, the Divine Subfiantiality 
 m the Water of Eternal Life, entred- into, and became fleOi and blood. It made 
 Heavenly Tincture, and Divine Magia. 
 
 2. So that we may fay, when with our imagination we enter into God, that we 
 enter into God s flelh and blood ; for the Word became Man,and God is the Word 
 
 3. This takes not away the Creature of Chrift : We liken thf Creature of Chrift, 
 which IS indeed a Body, to the Sun, which enlighteneth the whole Deep ; one 
 Power and Luftre receiveth the other. Tie Deep with its Luftre is hidden, but 
 yet hath the power of the Sun in it. ^ 
 
 4. So Chnft s Subftantiality ftlleth Heaven and Paradife^ and fwalloweth up- the 
 Earthinels alio, where it is received and obeyed. 
 
 y. Thus Chrift brought back what Mm loft, and much more ; for the Word 
 IS every where become Man. 
 See the Extrafts of the latter part of the 1 8th Chapter of the Three Principles. 
 
 The z4 Part being of Chrifs Suffering, Dying, Death and Refwreaion. 
 
 CHAR L 
 
 iU T S it faid, Was it not fufficient that God became Man, why muft he alfo dies 
 ,«^1^ s S°^ no other way fave Man? What pleafure takes he in Death 
 and Dying ? If God had by his Sons Death paid a Ranfom for us, why muft 
 
 CHAP. V. Fer. 54. to the end. 
 
 Anf. i.\yl AN had loft the Divine Subftantiality and Angelical Property, and 
 r.rr.^ f .'''^^r?-'^T''^''^-^"^-^''^^h'(^'^)>"tofhe Eatth^ pa/t, was de- 
 fhrfilJ;; w r1 ^^^''l ^'t'^^^ '^^ ^^eht ^ this WorW, and Sptivated S 
 the fierce Wrath of God whickdieDevUhad kindled, (*/^.) the fourfirftForm& 
 according to which God caUcth himfelf a confuming fire. ' 
 
 2. The 
 
the Incarnation of Jefus Chrifl; 331 
 
 . 2. The corrupted Out birth alfo had put a Body on him, which it dcflroyed 
 and fwallowed up again, in its clTcntial fire. 
 
 3. But being the Soul was breathed into Man out of the Holy Spirit of God^ 
 out of the Eternal, and fo is an Angel- 
 
 4. Therefore hath the Power of the Holy Light World, the Heart of God, re- 
 fumed the fame, entring into the Human EflTence, which lay in the Anguifli Cham- 
 ba-, furrounded with Death, and took to himfclf a Soul out of our Elfence, and 
 our Mortal Life, and introduced the J'oul through Death, through the earned 
 fevcrc Fire of God the Father, into the holy, rneek, Light- World ; and fo deftroyed 
 Death by. bringing in Divine i'ubftandality into the fierce Wrath of the Father, 
 theCentreof the AnguilTi- Chamber, the Fire World in the J'oul. CluriH: being 
 the right Centre of the Holy Trinity, isyVl'ith the out gone Holy 6'pirit,the flaming 
 Majcfly the Light-World. 
 
 5-. And whofoevcr will poffefs the Ljghr-Workl, and be an Angel-, muft enter 
 in through the fame pathj bear old Adams Crofs j go forth through the hanli, 
 aftringent, fternand malignant, corrupted, Adamical Man, and flay him, and be 
 born anew out of the Anxious WheeL 
 
 6. But feeing we were not able to do this, Chrift gave himfelf into the Centre 
 ofthe fierce Wrath in the i'ouU brake and extinguiflied it with his Love. S'othat 
 now, when we go out of our felvcs, to the death of fin, we come into the death 
 of Chrift:, the path he hath prepared for us, and leads to his Refurredtion, where- 
 by we afcend into his Arms, the unftiut Light-World, which is alfo Abraham's 
 bofom, the Paradife wherein we were created, our true, dear, native Country. 
 
 7. It confifteth not in this, that we think it enough to pourtray and reprefcnt 
 what Chrift hath done andfuffered for us, and tell of a Faith in that, but that we 
 daily and hourly fight and flay the Evil Adxm ; as to his will and doings with re* 
 figned and refolvcd earneftnefs, and then we enter into Chrift's Death, in our 
 living Bodics,& put on his Life in us,& become impregnated with the Kingdom of 
 Heaven : Get on us Chrift's Thorny Crown, and ftill be accounted one that is 
 not worthy to live on the Earth 5 through all which we muft faithfully proceed on, 
 knowing we muft either be Angels or Devils. 
 
 8. In this Death, nothing dieth to or in us, but only the Earthy Evil dead 
 .iiiiZOT, whofe will and life we have here continually deftroyed. This Enemy 
 departeth from us, into the Eflential Fire j into the four Elements, and into the 
 Myfiery ; and muft at the endbs tryed through the Fire of God, and then our Bo- 
 dies and Works, muft be given us again, through that Fire, whatever the Earthy 
 Myftery had fwallowed up. But not fuchanEvil one, for the Fire of God de- 
 voureth the Evil, butfucha oneas we here in anxiety have fought, a Divine Spi- 
 ritual SubRance like the Wonders and Wifdom of God. 
 
 9. Hypocritical Reafon faith, Chrift hath done, all for us, we cannot. It is 
 right, Chrift hath done what we cannot do; he hath broken Death, and reftorcd 
 anew Life, and is in Heaven. But 'tis not knowing, but doing j the Devils know, 
 but what availeth that we know if we remain without, and enter not into Chrift 
 in the way and paflage he hath made for us, doing good for evil in truth and 
 fimplicty ? 
 
 CHAP. VII. Fer.JS. 
 
 i. TT is not enough to cry, Lord, give me a ftrong Faith in the Merits of thy Son, 
 1 hehathfatisficd for my fins*. But I muft enter into Chrift's buffering and 
 
 dying 
 
5^2 'I^^ hicar>iaU0J2 of7efm Chrlffl. 
 
 dying, and be born a fecond t: ~e oucot hjs Deaths be:ome a Me^Yiber in and 
 with him: Conflaaply crucifie viieoJd A'lm: AU-avs hang on Cj.nrt's Crols: 
 Become an obedien' "hild. Tho' I plainly walk this way, yet 1 havefo evil a 
 pheltinme, th.-itlsiii work too much evil> muft therefore ccntuuall/firive and 
 fight, rill I vanqiiilh- 
 
 2. Chrift indeed hath in and for us broken Death, and made way, but wnat doth 
 that comtcrt mc, unlefs I enter in that very way and pa:h as a Pilgrim or Stran- 
 ger here? 
 
 CHAP. IX. 
 
 CHriji's Suferings, &c. I. Men content them to participate of in the Lord's 
 Supper, V. 29. But his Divine Flcfh and Blood is that, which the wicked 
 cannot participate of, f thr.t is) Sacramentally. 
 
 2, Th;y receive the fo.^r Elements in the Anger of God, becaufe they difcem 
 not the Lord's Body, which is every where prefent in Heaven and Earth, and is 
 fed upon by the Heavctily Soul, not as a fign, as others dream, not Spirit with- 
 out Subl^ance, but the^Subftance of the Spirit, Chrift's Flelli which fiilern the 
 Light- World, which the Word that became Man brought with it into the Vugin 
 Mary^ and there became opened in its Fleih and Blood the afTumed Human EC- 
 fence. 
 
 ■3. Yet was it it that very time, while Chrift lay in the Virgins Womb, in Hea- 
 ven, in the one Element in ail places. It came not into Mary from many miles 
 off, but the Centre which Jdam in God's Anger had (hut up in death, the Word 
 of the Deity did unlock and bring in the Divine Si bftantiality, not entring in, 
 but unlhutting, ingererating, and in this World exgencrating,God and Man, one 
 perfon heavenly Subftantiality and Virginity, one only Man in Heaven and ia 
 this World. 
 
 Seethe latter part of the 1 8th Chapter cfthe three Principles. 
 
 The third part being of the Tree of ChrijHan Faith, 
 
 CHAP. I. 
 
 XV'Hit Faith u? i. It is not our forcing the mind to belief of Articles which 
 
 ' are the wo! k of our Reafon. 
 
 t. But true Faith is one Spirit with God. working in 'and with God, is the 
 might of Trd d-- ellsin the i'.birtv in God's Will, inclined to his Love and Mercy, 
 is free from the fierce Wrsih ard Ttrnicnc in Nature; is not comprehended j fub- 
 lifleth m Eterrity as anoil irj, anci \et is all- 
 
 3. But if it bccometh appreheno'e.i, thenir isentred into Reafon, asintoaPri- 
 fon, V, here it worI:s the v. orders in the Fire of Na'ure j but in the Liberty, the 
 wonders of God, and fo 15 ihc Companionneis or Play-fcUow of Sophia, the Wif- 
 domofOod. 
 
 <*[APJ 
 
The Incarnation of fefus Chrifl, 3 3 J 
 
 CHAP. 11. 
 
 XKTf^y ¥alth and Vcuhting dw:U together } i. Tho' Faith is God's Imaje, (vit^.) 
 ^^ the definng, feeing and mind, an E.ernal Figure; yet in the time of the 
 Body, it may change it felt into the Anguifh Pountain. 
 
 2. For Faith in its cri , i.- al is only a Will, which Will is a Seed, and that Seed 
 
 muft the Soul (being a Firc-fpirit) fow, into the Liberty of God, and fo will a Tree ' ' >*• 4« 
 grow, on which the Soul feedeth, to aliay and meeken its Fire, and becometh 
 powerful, andgiveth ftiU its vertuetotheRoot of this Tree, which groweth in 
 the Spirit of God. even into the wonders of the Majefiy of God, and fpringeth 
 in the Paradifc of Gcd. 
 
 3. There is a con'inual vehement frnfein Man, while he is inthe Tabernacle of Self-refigna- 
 this Earthy Life, un^els he fo earneft v fink down in himfelf, that he intrcciuce thn reduceth 
 the Lifes- fire into the Liberty of God, and then is dead as to reafon, and livcrhto the Ufa fire 
 God; which is an highly precious Tile, and rarely found; for it is like the firft imsLibsrij, 
 Image that Gcd created, fhe mortal only hangeth to it, but this right Life is f^er. 8. 
 
 in another Principle and World [and is the firft, right, Paradifica! Human Life.] 
 
 4. That Earthy Human Life mto which vii^w fell, originateth in ti« Mothers 
 Womb, moving chufly in Fire, Air, Water and Earth, or Flefh tin^ur'd inform'd 
 and made rational, by the confiellations to pleafure or difpleafure, being no more 
 bat a Beftial life,reafon looketh no higher. 
 
 5. Yet Man's great panting after a higher and Eternal life, isaMagick feeking, 
 a Myflery implanted at his Creation; it lieth in Reafon, but Reafon, nor the Spi- 
 rit of this World comprehendeth it not. It is a fecret Spring opening in another 
 Principle, hidden in the Anguifli, held captive by the Spirit of this World, which 
 the outward Lifes Reafon hath mi^ht to fupprefs; fo that it is ftilledxometh 
 not to the light, generateth not, abidech hidden ; and when the Body breaketh, 
 the Will hath not wherewith to open the Myftery, which Myftcry is God's King- 
 dom, but the Fire or Souls Spirit abiderh in Eternal Darknefs. 
 
 6. The Myftery beirg God's Kingdom, giveth a longing defire, landing hidden 
 in the Soul, incomprehenfible to Nature, and hath its Root in the Souls Fire. This • 
 Will is no parting or renting from the Soul, bur. becometh one Spirit with God, 
 and fo is the SoulVGarment, and the Soul, in that Will and Spirit is become en- 
 vironed and hidden in God, tho' it dwelleth in the Body. 
 
 7- This is the right earned Faith, a Child of God, and dwelleth in another 
 World. It isnocan-Hi'^oricalWiil, Reafon knowcth, thereis in it felf a defire re>." 23. ' 
 after God, and ) et holoeth that very defire captive, from entring into the Lite Holdeth the 
 of God, mthe lui^sof re fleili, in the Sidereal ATtgiii. faying, Tomorrowthou Ini-hintin- 
 (halt go forth to God^ introducing Self- ability of findirg,and is furrounded with rtgbieoitjnefs. 
 Opinion and Conje>5lure, keeping from the Liberty of God. 
 
 8. But the Will, thatfinkethit felf out from Reafon into Obedience and Love 
 to God, is an obedient humble Child, and accepted ; for it is pure, and God's 
 fimilitude And feeing God is free in himleff, from li.e Evil, fo muft the 
 Will, ard ti «°n, tho' God be no accepter of perfons (nor will let fin into himfelf) 
 yet he wiUacceo- the humble, free, obedient Will ; for what comes to him mto 
 his Liberty he will not eaft off. 
 
 CHAP. 
 
7J4 'lihe Incarnation ofjefus Qmfi, 
 
 CHAP. IIL Whence comes Good and-Evil, Joy and Sorrow y Lovt 
 and Anger, Life and Death ? 
 
 .1. T^HO' from the Eternal Subftance all prcceedeth,Good and Evil i3'c- yet we 
 X cannot fay, that Evil and Death come from God ; in God is no Evil 
 ncr Ucath, nor in Eternity doth any Evil go into him. The Eternity manifefteth 
 it lelf by fimilitudcs. 
 
 2 . In the Eternal Nature is the Mdgla. of Life ; where one Form defireth and 
 awakenech the other, whence the Eifences of multiplicity exifr, and out of which, 
 the wonders [the Created Beings] are generated, and out of the fame Fire of 
 Nature the fierce Wrath proceedech. 
 
 3. In God's Will is a defiring, which caufeth the MugU^ out of which exifteth 
 the multiplicity J yet the multiplicity it felfis not God's willing, which is free 
 from all fubHances butin the defiring or longing of the Will, Nature gcncrateth 
 It felf, with all Forms, {yi\) outof the Eternal A/4gi/«- 
 
 4. What Spirit foever, imagincth, with the Will into Nature, is the Child of 
 Nature, and one Life with Nature j but, whofoevergoeth forth, from the Reatbn 
 of Nacure, with its will and longing, into the Free Will of God, and therein 
 abideth, is one Spirit in and with God, and is God's Child, and the Nature Spirit 
 isGcd's wonder [or Creature.] 
 
 CHAP. IV. How to attain the Liberty of God. How God's Image is 
 defiroyed. The State of the Wicked after the dying of the Body, 
 
 I. Ty Here our will and heart is, there is alfo our Treafure. Is our will in God's 
 Will ? then have we the great My fiery, out of which this World as a iimi- 
 litude is generated, and have both the eternal and corruptible 3 yea, we bring the 
 wonders of our corruptible works, into the eternal. 
 
 2. 'But if we turn our deliring from the Eterna!,into the Earthy Myf firy,our will 
 is captivated, a -.d hangeth only to the Looking- glafs, and attameth not the Liberty 
 of God. 
 
 3. And when the Body dicth, the Soul retaineththe Image of thofe things in 
 its Will-Spirir, wherewith it is become infeded, be it Pride, Covetoufncfs, Malice, 
 or any other abominations j for the wicked Will having captivated and deilroycd 
 the Noble Image, and loft the Liberty, is the Root of irs own Image, and draw- 
 e:h the Myftery to it felf. Where, on the ether part, the right VViil is regene- 
 rated in Chrift, and entreth into the Liberty j for mthe Will, through Faith, we 
 attain the Noble Virgin Image that Addm loft. 
 
 CHAP. V. Why the Wick^ed convert not- What the mofi fmaning 
 thing in Converfon is, &c. 
 
 !• nn HE wicked multitude, have the Noble Jewel hidden in them in the Di- 
 
 1 vine Principle, and can, very well, go torth with their Will- Spirit into 
 
 the Will of God } but, the feif- honouring itfe-pleafmg them fo well, that they 
 
 obftinately 
 
'I he Incarnation ofjefus CImJk ^ ^ 
 
 obftinately let the fierce wrath hold them. GoJs Spirit defireth the Soul, fcrtin? 
 rs Afrfi^w towards it, the Soul needs only to open the Door and it gocfi voiun- 
 tan'ly in. 
 
 2. But the mofl fmarting bitter thing'inConverlion is, to break the Will-fpin> 
 from the Earthy fubftance, and its Treafure [the beloved Lufls and Self land 
 from fallliood 3 by fincerc, carneft turning about of the Will into Gods Lov-- 
 which isthe Divine M^ fiery, that Gods Spirit may blow up the Divine jparkle' 
 And thismuft be, or he is but a Bcftial Man, a Jugler, and near to the Devil* 
 And after this time, there is no remedy mor«i for the Sou!s Fa-e is naked and 
 cannot be quenched with Gods M:ckncfs, but a Gulph or Principle is between 
 them. 
 
 3. Man is the Image of God, and fo fiandeth in a threefold Life, the lirfl is the 
 Sou.s Life, exiting chieflv in leven Forms according to the Spirit of Nature. The 
 fecond is, in the Image generated out of the Eternal Nature, out of the* Souls 
 Pire, {landing in the Lighc : The meek, pure, amiable Spirit. The firft the Fire 
 is the caufe of rhe Iccond the Light. Thus are two Worlds, one in another one 
 not comprehending the other: Butat Death, divides into two Principles of Aneer 
 and Love. r 5V.1 
 
 4. Asweiny^^4w wcntoutof the Meek Spirit into the outward Life of fierce 
 nefs, God became Man, to lead us through the Anguifli Fire, throush Death' 
 into the Li'^ht and Love- hfe ^ ^ 
 
 5-. The Pnnce Chrift breaking the Bar or Fort of Death, and fo dellroy'd t'^e 
 Devils K.rgdcm; fortheLghtofGcd, and the Water of Mcekncfs, is his Death 
 
 6. The third Life IS tl e out-^ard Created Life, frcm the Sun, Stars and Ele' 
 men:s. Wan thould have ufed the outward, as a Looking- glafs to the Eternaf 
 ami Gods Honour: Buthedid put his Will- fpirit mto the outward Princinle hv 
 wicked Luft longing af-er the Earthy Life, and fo went cut of Paradife which 
 fproutcththrcughD.athinto the fecond Piinciple, and went into Death arH 
 deHroy'd his Noble Image. This we Inhcrir from Adim ; but from the fecon? 
 Aduni th^ Regeneration, bv which we muft enter (" through his Incarnarmn ) 
 with him into Death, and through l>earh, [or Annihilation] fprout into rhi 
 ParadificalWorld, into the Epqnal Subftantiality of tl;e Liberty of God 
 
 CHAP. VI. What Lufi can do. How we are fallen in Adam and 
 helped again in Chrifi j and yet that it is not eafie to be a Ri^ht 
 ChrijHan. , ^ 
 
 ^' Pi^l^'"^'^u't"''' 2nd mil Cometh out of Lull. The outward Spirit of 
 1_^ Man, which is a fimilitude ot the inward, by Lvfline after it in'^e^^pd 
 I'n he''^ ' »" f ^ ^^""o ^'f'"^ P'?'^^nt death ) gave Jo.m to^tne ou waS who 
 M^urt W T^tnl^tlirt'^, ''' ^"^ image dilappeared, for ic felLam^on^ Adam's Soul 
 wiurrnaers, ti.ei ern Spirits ottne Lives ongi:al ( ot which C^in was afraid^ nppnpJ th^ 
 thenca^^.e the good Samaritan, Chrifi, who became Man. ^'"^ ' trf rifn 
 
 He^rr^"^"^'!! l^?' J:-^^T"^^ '^'^ '''^' ' ^^"^« ^-"^ 5" i" ^he Earthy ; fo Gods cs " 
 
 F^arSiV u ^ '^ =^'^^"^ ^-'Kh its Will into thltheLiJnsEf. 
 
 t^e^or^^^^^^^ ^-^ could eat ^(^flU 
 
 ^l^Mki A u""^^' and woild enter through Death into Gods Life, which clothe! t' e 
 was fulfilled on the Crols, where Chrifls Soul went through the Fire of the fierce tfllnlU 
 
 " " wrarh, venlj FUf-. 
 
^ 3 6 7)^^ Incarnation of Jefm Chrtft, 
 
 wrath, through the flern fource, through Death, and fprouted forth agath into the 
 Holy Paradile. We muft die unto cur Earthy wiihng, and continually become 
 Regenerated into the new World- 
 
 3- The right will rnuft courasiouflv Fight aeainft the corrupt will, finking down 
 from Earthy Reafon into Chrifts Death j fo that it will hazard the Earthy Life 
 upon it : And he that thus finketh down, pafleth through Gods fierce wrath, 
 through all the holding Cords of the Devil, into the Paradile rf God, into the Life 
 ofChrirt. And the more the noble • eari Tree is fought, the more flrongly it 
 groweth, andfuffercth itfelfnor to be fuptrcircd, tho' it coft the outward Life, 
 which mufi: but hang to us as it did to Chnft. 
 
 i.'Y'] 
 
 CHAP. VII. To what €fid this World was Created ? 
 
 'HE two Eternal Myfteries. Mansftrife about the Image. And where 
 _ the Tree ot Faith beareth Fruit. 
 2. The inward World defircs a Similitude of it felf, which the Angelical World 
 ( ftanding only in the light ) could not be : This therefore, ftanding in a twofold 
 Genitrix of Love and Anger, and Man being in' a threefold Lile from the Fire, 
 Light and Out- birch clearly reprefents: Who was Created, to manifed the fame 
 M} ftery, and bring the Wonders into Forms according to the Eternal Myftery. 
 Mm WM 5' The Noble Image [the true Paradifical Man ] isftrove for 5 i. By thel!ern 
 more fully a Fire life. z. By the Divine Life. 3. By the outward Life, and thus being drawn 
 Similitu.ie cif of three: There is great need of Fighting, Hope, Faith, Humble Prayer and Pa- 
 the inward tience that the Tree may grow, which the outward Man nor Reafon knoweth not. 
 World than but is very well known to the Noble image The Crofs, Scorn, Tribulation and 
 :he Angels. Eerfecution attend himevery hour ; for he is unknown to his Brethren, all fup-, 
 pofe his own Folly plagueth him ; but great will his Harveft be. 
 
 CHAP. VIII. Ift what manner Codforgiveth Sins j and how Man 
 becometh a Child of God f 
 
 "M' 
 
 AN is not to bring his Conference into the Hil^ory, and hope for pardon 
 
 . in the manner of an Earthy Judicatory, and yet: remain wicked: He 
 
 muft be a Son, itisehe, a^ if a Servant l"houid comfort himfelf, that his Lord 
 
 would give him his Eftate ; not co. (idering he is not ris ^ on : Wheress whofoever 
 
 isBornofGodin Chrift, isa partaker of C rifts bufferings. D) mg and Re;urre«f ti- 
 
 on^ for a continual Battel muft be, till the .Reafon and Will of the corrupt FJelTi 
 
 be fubjeiled. 
 
 Smug Eir- 2. And if the Earthy Reafon be ftrong, it gceth often fadlv, and there is re- 
 
 thy Reiifon q'iir'^> not only ftricfl Sobriety, but Watching Faftirgaid Prayer to tame it j 
 
 mskes (Irong ^hat Gcds Spirit may find place to generare fome fa;r httie Branches out of the 
 
 Rejifiance to Tree of Faith, which under the Crofs, Anguilhand Tribulation, may bear Fruic 
 
 Gods Spirit, with Patience. 
 
 Thefe three Parts or Books were the Authors fifth Book. 
 
 THE 
 
THE 
 
 ©?eat ^ijc joints; 
 
 The Firft POINT. 
 
 CHAP. I. Of the fir ft fpr out of Life out of the firft Frincipk, 
 Tvhereby ive may diftinguijh the Divine Beingfrom Mature. 
 
 I. npEXT. I. Ths firft or Abyffal Will without and beyond Nature, is like an 
 X Eye or Looking-glafs j vet retains Nature. 
 
 2. This WjU is the caule of the Defiring. The Defiring is the caufe of the EfTences. 
 TheEflencesarethecaufeofevery Lifcj for Life lyeth in them, as a hidden Fire 
 which burnerh not. 
 
 ?. In the Will all the Forms of Nature from Eternity (tho'butasa nothing in 
 refpcft of Nature ) yet are truely, and entally or really, but not effentially in the 
 Will. 
 
 4. The Eternal Will which cornprizeth the Eye, wherein ftandeth the Seeing or 
 Wifdom, is the Father. 
 
 $■ The Erernai Wifdom comprizing a Centre out of the Abyfs, is the Form, 
 Heart and Son 
 
 6. The entrine Eternally intoitfelfto the Centre, is the Spirit; for it is the 
 finder,_an(i tnen^oeth forth, manifefting the Wifdom of the Father and Son. 
 
 a. TEXT- r. Thus the Abvflal being of the Trinity generateth to it felf a Cen- 
 tre of Red, vi\^. the Eternal Word or Heart, wherein is underftood a threefold 
 Spirit wnere the one is ever the- caufe of the other, and is not meafurable, fa- 
 thomab'e, diviliblexior circumlcriptivc, dwelling in it felf as a fubftance, equally, 
 alike, and at once, filling all things, but hidden to the things, not dwelling m the 
 things ; for it ftlf hath a fubftance in it felf, after the manner of Eternity. 
 
 2. The firft Eternal Principle is Magical, and like a hidden Fire, is Eternally 
 known inits olours, in the figure, inthe Wifdom of God, as in a Looking-glafs: 
 The opening of which Myftery, opcneth the three Principles according to the 
 Tnnicy. 
 
 3 The Magical Centre of the fii-ft Principle is Fire, which ( as alfo the fecond ) 
 is as a Spirit, without palpable fubftance, therefore the longing is to generate the 
 third, where ths Spint of the Principles might manifeft it felf by Similitude. In 
 this defiring ; Powers, Colours and Virtues come to be. 
 
 4. And for as mich as every defiring is attradive. The firft Principle impreg- 
 nat-eth it felf with Nature, and the fecond u ith Light. And this meek Fire of the 
 Majefty of the ferond being fet oppofite to the Fire of the firft quenching its wrath, 
 puts it into an EircincialSub^ancc thereby, and the firft giveth the fecond power, 
 ftreng:h and might beifjg together an Eternal Band 3 that without the one the other 
 could not be. 
 
 U u a $. Whit 
 
 337 
 
55^ The Great Six Foims. 
 
 5-. Whdtthefirll Principle U who-'.y ani alone in it ftlf. The firft Will willech to be- 
 free from the darknefs, and by (iefiring cannot attain it j for the deliring is a flern 
 acrradion. So that oat of the thin raie liberty where nothir.?; is, a darknefs 
 comes. And the greater the defiring, the greater will be the attradion .• The 
 drawing giveth IHng, and the attrad ed giveth hardnefs, from the defiring comes 
 thefeehrg, thence alfo comes the third form, vi^. the Anguilh, which is as it 
 were tl.e Centre where Life and Will originate. 
 
 6. Hence it is the Will would flee, but is withheld by the harfhrefs, fo that it 
 becomes whirling as a Wheel, and the greater the Anguifli the greater the whirl- 
 ing, and the greater the bitter fling of the ElTenccs and Multiplicity. But in the 
 whirling the Eflences become a mixed will where lye innumerable multiplicity 
 of Btiftencies or Qeinp,s, juftiy called the Eternal Mind. 
 
 7. The firl! will which is called Father, and is in it feif the Liberty, defireth Na- 
 ture, and Nature groaneth after the liberty from the AnguitTi. The conception of 
 which in the Imagination, caufetha flii'ickcfjoy, and when it attaineth the liber- 
 ty the (hriek becomes a flaih in the meekncfs, breaking the fting of Death, and 
 palTeth into the Kingdom of Joy, and fo into the Love, for the meekncfs draweth 
 the Joy into i:, and that is the Water of Eternal Life. 
 
 8. And when the Fire drinketh the Witer of Eternal Life, it giveth forth the 
 Light of the. Majefty, where dwell the Father and the Son- And the Holy Spirit 
 is the Life of it, opening the meek fubdantiality, vi^. Colours, Wonders and 
 Vertues : That is called the Divine Wifdom, the Houfe of the Holy Trinity, and 
 in its Colours and Vertues, the Spirit hath ail the Angelical Quires. 
 
 9.The fecond fubftance of the (hriek is an Inimicitious Quality,exciting a panting 
 to be loofed from the quality of Anguillt. Whence in the Fathers Will ariicth pi- 
 ty, compaffionandmercifulnefs. 
 
 10. Hence alfo Cometh the Gall into Creatures, which tho' it be a Poyfon, is 
 thecaufeofLife, vii^. of Mobility, for Death is the Root of Life, as may befeen 
 in Chrifl:^ Death, and alfo in our own. 
 
 r The Souls Fire uniteth with the Eternal Nature. 
 J The right Souls Spirit is one Spirit with God. 
 ^^' ) The Images Corporeity is of the Subftance wherein the Faithful fiiall live 
 ^ Eternally. 
 
 CHAP. II. What the Principle isy or what they all three are. 
 Further of the Firft Point. 
 
 I. \T7Hen Life findeth it felf where none is, that is a Principle. Fire is a Pro-" 
 ^ perty , fo is Light j for tho' it be caufed by the Fire, it is not the Fires Pro- 
 perty, and the wrathful Anguilh is the caufcofboth. 
 
 1. But the Will to the Anguifli,- called Father, a Man cannot fearch out. We 
 only fathom how the Anguifh gains the highcft Perfedion in the Holy Trinity, and 
 manifei'-eth it feif in the three Principles. What EfTence is, and how it origipateth 5 
 becaufe then:e I'pring the Senfes and Thoughts, and the Wonder of all Beings. 
 
 3. The third Principle of the Stars and Elements, manifeftech the other two. 
 And that which in moving. attained the fierce wrath, became the Globe of the 
 Earth. Thence IS it, that out of ir, while the Centre of Nature is m it, and it 
 freed from Death, the pure Child of the Eternal fublUnce may be extraded, as 
 infold. Tho' by dete^ of attaining the Eternal Fire, Life is no: lb brought out 
 of Death, lave only in Man, and what is beyond Man belongs to God^and we. wait 
 theKsnovationintheendoftinie. - ' 4.0/ 
 
the Great Six Points, 3 J^ 
 
 4. of the Suhftatice and Property of the three Principles. The firft Principle ftanding 
 in the Fire of tne Will : The lecond in the Will, co the Lighr, the one giving its de- 
 fire into the other, yet are not mixt, each retaineth its Property, yet dwelleth in 
 the other. The third hach the Properties of both, yet is neither. It is an awake- 
 n,er, manifcitcrandlimilitude of the Eternal, yet is not the Eternal, but is be- 
 come a lubftance in the Eternal delire. 
 
 S' The Creation was an awakening of the Power and Form which was in the 
 Eternal Will, and becaufe it was in the beginning comprized in the Eternal, there- 
 fore mufc the fubRance in this World, together with the figure go into the Eter- 
 nal. 
 
 6. But whatfoever became comprized in the defire out of the beginning re- 
 cedes into its Erher, becoming what it was when it was no fubfiancc. So this 
 Worlds fubftance being a coagulated Vapour, rctuvm into tht Magia. or Myftery 
 whereof It lerve-i a while to be a manifeiler. 
 
 7- For nothing attains the liberty of Eternity, that fubfifteth not in the Will- 
 fire of the E;ernal, in which the Light can bring its luftre and dwell, and that it tie 
 as fuDtle as the f ights fubftantiality. 
 
 8. Mans Soul may ( if it will j become generated out of the fierce wrath into 
 Renovation by forfaking the Earthy, renew what he hath generated out of the E- 
 temal, which elfe remainech in the quality of Torment. For whatever is not 
 like to the Love fire, Light and Water, cannot fublift in the liberty, but remains 
 in an oppofive Will, in the dark Torment it awakened in it lelf. 
 
 9' The right Man out of the new Birth, is three Worlds, the Eternal Light 
 World ftiineth through all whatfoever is thin, rare or tranfparent, and thereby 
 capable of it, which, can no more be hinder"dthantheSuncanbc, that it fliould 
 not fliine 
 
 10. The Properties of the firft Principle fprout, making Sulphur, Mercurius 
 and Sal. 
 
 1 1. The fccond Principle fprouteth init felf, making Love a Friendly, Vertuous, 
 Pious, H jmb!e, Patient Will to ftoop and bear with evil in others, ever hidden to 
 the ol.i Man lalhing it forward as a iaz/ Afs, denies him the worldly Jollity it 
 lufte:h a.ter, and ma'ces him a Servant, it withftandech the evil Influences of the 
 Stars, and the fierce D?viland MiliciousMsn fo far a" they are holy and capable 
 of it, which their poflelli-ig thej'econd Principle enables them to be. 
 
 it. The third Principle hith its fprouting, but it is in Warring, the cold againfl 
 the heat, and e-'erv thing ajain!! its contrary. The cold gives fubftance, the heat 
 Spirit, the Ligit M^ekie.s And then the Fire cmfumes all both Evil and aood. 
 
 13. Seeing therefore Man hath che two inward Principles in (Irife, let him be- 
 ware, which he na'<es Lord, for that will be his Lord Eternally, when Death 
 hath broken the Ballance* 
 
 CHAP. III. The Second Point. 
 
 I. ■"! N the Light World which is Gods K ngdom is rightly known no more but one 
 1 Prireiple, into wh'c'' t' e -bur Pioi'erri^s give up their Will, being chang'd 
 
 intoadefireof Love in Metknes' That which in the Lij^ht World is well doing, 
 
 triurnphing Joy and P.eafiint Songs, isinthedarkaftingingEnmity, Horror and 
 
 Trembling. 
 2. Therefore, is the anxious evil the Light- worlds Original, and all is Gods, 
 
 but the Light only caJuLd Qodi Kingdom, the other his. fierce Wrath, which 
 
 Kingdom 
 
J40 
 
 7he Great Six TointJ. 
 Kingdom hath the Conftellations of the greatcft and moil fevere eager 
 
 ;. That which melodioufly ringcthin the Light, rumbleth and thumpeth in the 
 dark. The caufe of the ringing in Merals is that in the moving of the AH- fubf?ati- 
 tial cod in the ^reatu;n, the MetalhneTuidlure became fhut up in the hardnelr. 
 
 4. In the dark Wcrld are many forts of Spirits or Hellifli Woims, according to 
 their Conflei.ations and i roperties, without ui-derftanding or woe ; for it is their 
 Life as in this are unreafonable and hurtful Beafts, Toads, Serpents, (^c. for all 
 Proper: ies would be Creacurely. 
 
 5". The Principles are not at ftrife but in a conftant league. But Death and An- 
 guifli is the caufe of Fire, and Fire is the caufe of all Life. To the Abvfs it gives 
 (ling and fiercenefs 5 elfe there would be no Mobility. Tc the Light- world EfT^nce, 
 clfe there would be no produftion but an Eternal Arcamm. To this World it gives 
 Iflence and fpringing, lb is it the caufe of all things- 
 
 6. The Angmfh of the dark World caus'dby Fire panteth after the liberty, aftd 
 the liberty longeth after manif^ftation, thus is the Harmony between the Frinci- 
 pks J but in the Eflencesis ftrife, elfc all things would be nothing. 
 
 7. God Created Creatures in each Principle, therein fhould they continue, but 
 when they introduce into themfelvcs another, that makes the Enmity ; as did the 
 DevilintroducePrideand the fierce Wrath of the fir il Principle. And Man into 
 this World, where he hath neceffity and ftrife to make him go out ag.iia, which if 
 he with Divine Might doth at any time, the Spirit of this World, will drive on the 
 Children of this World to hate, plague and kill them, whereto the Devil helpcth 
 to drive them from among his Slaves. 
 
 8. Man therefore is highly concerned to know, that being in this World as a 
 Prifoner, he ftiould not enter into the Earthy Malady, but corftantly go hence 
 into the Light- world : But if he prefs not thereinto with earneftnefs, he ( hke an 
 Apej only imitates or plays Jugling Tricks, for which the Devil derides Jiim, for 
 thereby he givej his Body to this World, and his Soul to the da; k A jyfs- 
 
 9. Thusisfeen, that the Creatures of each Principle denre not thofe of the 
 Other, nor can they fee each other, there being a Gulph between them. 
 
 C H A P. IV. Of the Original of Contr army in the fpringing of Life, 
 The Third Point. 
 
 I. \ 7 \ /"Here is one only will there is no ftrife, but where many are is 
 V V contrariety, unlefs one rule over the re !^, there then doth multi- 
 plicity harmonize, for the harlh Anguifliand bitter Properties are at Civil Hoftili- 
 ty, and Fire is the Incendiary fetting them all into great Anguilli, Exalperacing 
 the rcfpeftive Enmities, till Light be produced and crowned King .* There it ruleth 
 lovingly, and rewards them with Meekncfs, which appeafeth and well-plealeth 
 them all. 
 
 Thus is multiplicity reduced to an united will, called the mind j which by Ima- 
 gination can create evil and good. 
 
 2. The Mind inkindiing it felf, inkindleth the whole Body and Spirit, he it in 
 Wrath or Love. As is the Matter, fuchis the Flame, be it Brimlione or fweet 
 Oyl, and fuch is the favour. 
 
 3. In the Souls Fire ftands the Light of Life, and in the Light of Life the Noble 
 Image. When therefore the Souls Fire in the fierce quality introduceth Earthy 
 Matter into it, the Noble Image withdraws : The copfequence of our hard and 
 hea/y Fail, bringing on us fg great danger and mifery. 4. There- 
 
*the Great Six Toms, j^t 
 
 4. Therefore hath Chrift taught us Patience, Meeknefs and Love, for we are 
 captives in God's fierce Wrath between Anger and Love, fo that if the Will- Spirit 
 Kfore thedilfjIutionoftheBody hath attained God's Love as a fparkle, fome- 
 whatmaybedore, but not without fuch irkfom tedioufnefs to break the dark 
 fiercencfs which would extinguifli it, and that is Purgatory^ and how great Enmity, 
 Terror and Anguifli the Life is in, before it can in the fparkle fink down into 
 the Liberty of God, he well findeth, who fo nakedly with fas it were only) a 
 glimmering Twilight, departeth this World. 
 
 f. It is therefore of abfolute necetficy that we take the Crofs by entring into 
 Humility, Patience, and the Meek Life, therewith to break the will of the Dark 
 fierce Centre, and this World's Voluptuoufnefs, mr by wrong to ex:ite Rage iti 
 thy Brother, for that hindereth the Kingdom of God j but thy meek felf denial 
 will further it, that by beholding that Spirit in thee, thy Brother may be con- 
 vinced and judge himfelf, feeing thy valuing more God's Love than temporal 
 goodsi knowing thy felf to be only a ftranger- But if the Evil-doer will not con- 
 vert, his Evil in the Anger of God gnaweth him, to caufe him to return : If yet 
 he hardeneth himfelf in wickednefs, he becomes a total Evil Tree, devouring his 
 own abominations, growing for his dark God Lucifer. 
 
 The above is the Contents of the latter part of the fourth Point, but the firfl 
 part of the fourth Point contains, vi^. 
 
 CHAP. V. Horv the Holy Tree of Eternal Life fpronteth through All 
 the three Principles, yet not comprehended. 
 
 I. nr^ HE Divine Power and Light dwelleth in it felf every where in Nature, yet 
 X not toucht by any thing that is not of its Property, not comprehended : 
 but as the Sun Ihineth in all the Elements, yet not laid hold on by any, and what 
 the Sun doth in the third Principle, the Light of God doth in the Forms of the 
 Eternal Nature, attoneingthe Schifm and Enmity of them : that Light (hineth 
 through the Darknefs, but not comprcheiKied by it. 
 
 2. The three Principles comprehend not one the other, unlefs the Will by falling 
 into Death give up its EfTences into the 1 ight. 
 
 3 . The Devil is the pooreft of Creatures. The Sun is not profi'-able to him j he 
 cannot ft:r a leaf nor pile of Grafs, unlefs the ang,er be i.-i it i his Will neither goeth,, 
 no can go into the Lights Property. He g )eth nar readily, but naceth every thing 
 that fprouteth in- and uniteth with the Sun's Power. 
 
 CHAP VI. The outward manifeliation of the inward three Worlds, 
 How God is in all things. How all ths H^'orld might be a meer Sun. What 
 Man is. And wherein God behnldeth himfelf. 
 Further of the 4th. Point. 
 
 I. 'T^HE Earthy Tiniff lire hath no communion with the Heavenly, though the 
 I outward procfed':ch out of the inlaid, and yet the Tmfture of the 
 precious Merals hath communion with the Heavenly. 
 
 2. TheDaikV/r.rld bath tr.eiir!t Centre, the Light the fecond ; whence behold 
 our danger; f )r if wecaft our iijvcs into the Earthy feeking, that captivateth us j 
 the Dark Aby I's is our Lord, and the Sun our Temporal God . 3 • The 
 
34* 
 
 The Great Six Faints. 
 
 3. The three Worlds are not fever'd, for the Eternal AbyfTal fubftance, may 
 not fever it felf. The outward is the place which comprehends nor the inward, 
 but is comprehended by it, what the inward givcth forth out of it felf j tha: ic ajfo 
 poirefTeth,and cometh not into a place, but v\ as tl ei c b ^on-hand. 
 
 4. Thus Go'l dweilech in all things, but no more comprehended than the face 
 is by the Looking- glal"s> or the Sun by the Water, tho' the outward hungreth after 
 the inward, and can receive the inward into it, but the inward canno: receive the 
 outward ; for it dwellcth not in the outward, but in it felf ; nor is the inward 
 remote from the outward, as the Sun from the VVarer, but as the v^ ater hath the 
 Suns Propeity in it, cife could not catch the "^uns I uftre. r rd this World would 
 all be a nicer Sun, ifGod would kindle and manifefl it, fjr every thing animate 
 and inanimate, and all the four Elements receive the Suns fiance- 
 
 f. If Man, who is all the three Worlds (iandech in them i< equal harmony, 
 without introducing the one World into the other, faving t'^.a'. he by the Light- 
 World rule the Dark and Outward Worlds, then is he Gcd's Imnlituce and the 
 Outward World muft catch the Light, as the Water doth the Stn?. plan e BMc 
 if the Water be mixt with Earth, it receives not the Sunsl^iaht: Nvmoie caii 
 the Human 5"pirit the Light of God, unlets ir renain pure, and chen that Man*s 
 Life is ibch a Looking glafs, as wherein Godbeho!dsa>.c fines hitn elf, ss alf^ih 
 the Angels, and Beauties of Heaven 5 for in the Da. k \Vt rl 1 is no ookmg glafs 
 capable of the Light. But if the Water be n ;xt: wuhEaiCh. it n .ufl fink dovrn 
 from the Earths dark fiercencfs, wherein it was ..apiive, before it be capable of 
 feeing the Light. 
 
 6. So what Man imagineth after, it receiveth, if he hath filled himfelf with the 
 >Barthy hunger, hemuftbe new born ; that he may with Chrift break the Tarthy 
 Darknefs, and with Authority introduce the clear, pure Looking glals of the Deity. 
 
 •CHAP. VII. How a Lifepafeth out of Joy into Mifery, 
 The fifth Point. 
 
 1. T Ife is like a terrible flafh, but when it receiveth the Light, it pafTeth into 
 
 J ; meeknels and jov \ but bccaufe it fprung from its Mother the Dark 
 
 World, it hath power either to retire thither, or proceed forward by the Fires 
 Arguifh, to kindle the Light. Its perdition is therefore evident, k incliueth to 
 the- multiplicity to be its own Lord, but yieldeth not to the Liberty beyond Na- 
 ture, for if ic did, then would the "Liberty kindle the Love- fire, and become a light, 
 {vi\ ) a clear Looking glafs of God's Maje fly. In that manner as the fecond Prin- 
 ciple hach kindled it lelt from Eternity j tor entringinro the Liberty, it arrives at 
 that which was before Nature, and was the caufe of Nature. 
 
 2. The Soul hath three Eyes or Looking glaffes in the time of this World, and 
 fceth with that only to which it turneth it feif, tho' bv right of Nature it bath but 
 .one , vi^. the fourth Form of the Dark World, {vii.) Fire, and into which it 
 goeth with its will of that it receiveth its fpiritual fubftance. 
 
 3. A' d if It go ir to the Dai k World, or Outward World, the Light World is 
 hidden a' d as dead, as Fire is in Wood. Here fhould Man prove himfelf, what 
 World is Lord in him. If wrath, envy,deceit, pride, avarice, beflial unch>flity, (s's- 
 be hii defire, he may make, Regiiler, accompt and inventory that, certainly he is 
 not a '-'an, bur a Dog, Goat. Beaft, Serpent or Toad. And when the four Ele- 
 ments forf^ke him, his fouls Image is form'd by theHeilifii Viaty into that Pro- 
 perty of theirs that moft ftrongly drew his delight. 
 
 4 Yet 
 
'The Great Six Points. 34^ 
 
 4. Yet he that hourly ftrivcth againft the Evil Properties, ahd though he be 
 damped by the Evil, his corvftant defire to repentance, fheweth Gods fire glim- 
 mcreth in him ; and when the outward Body with its damp breakcth, and can no 
 more hinder the glimmering week, then the Divine Fire kindlcth, and figureth 
 him after the Image of the (trongcft Property he here introduced into his defirc. 
 But if he continue not his i'eriousdefirfi, he may defperately perifh. 
 
 f. But he whofc defire is fo potent, that he can fubdue his Evil Nature, and pafs 
 into humble Patience, contemn the gliflering of the World, do good for evil, and 
 can yield himfelf and all his to do and fuffcr mifery for God's lake. In that Man 
 the Divine Power floweth up, the Noble Image dwelleth, and Jefus is born. 
 
 6. The Devil knoweth him not, only is inraged and irritateth incarnate Devils, 
 and Men Beafts to plague him, This Man is the furcft, never dieth, but the out- 
 ward Kingdom that was a hinderance to him fallcth from him j and as he tafted 
 what God is, and bare the heavenly fubftance here, fo now much more, and is 
 eternally perfedcd. 
 
 CHAP. VIIL Further of the 5th Point. The True Human £/! 
 fence or Skb fiance is not Earthy^ nor ont of the Dark^World, bat out 
 cfthe SnbHance of Cod, 
 
 I. 'T^HE right fubftantial Man is of the Light World; there is aGuIph of 
 i Death 'twixt that and the Dark World, and Outward World, yet is it 
 (hut up in the Outward World. Chrift ijs come to fave what is loft, and will fuffer 
 it felf to be helped, unlefs it be a totally Deviliih fruit of evil Parents. But while 
 there is any fmall Tinder of Divine ftirring, the Child is capable by Baptifm, to 
 have the Light glimmering in that part given Adam out of the Angelical World* 
 not that Earthy part he introduced, and fo far as the Divine Power ftirrcth, is the 
 Child baptized after life, in the womb, by the Holy Ghoft. 
 
 2. Obj. What can the Child do to it, that the Parents are wicked ? Jnfvf. The 
 Evil Man is (hut up in Body and Soul, why not in the ^Qtd ? Muft God turn the 
 feed of Thiftles into Wheat, and throw Pearls to Swine? The Sun makcth nor 
 defireth any Weed, but giveth to all Vegetables Life, but the Soil produceth the 
 Evil. Many times the wicked Parents caufe Curfes to f^ick to their wicked Con- 
 forts, and Ihould not their wills be done to them ? 
 
 5. And being both wicked, what can an Evil Beafl beget but an Evil Beaft, 
 baptized in God's fierce Wrath ? So alfo it rccciveth the Lord's Supper without dt- 
 llinguiihing the Lord's Body, and put it and its own will, into the Earthy, as a 
 common thing, prophanely offering it up to God, it brings fruit to perdition. 
 
 4. For the Spirit of every Life appropriates its like to it felf; for one Property 
 receivech not another ; what the Soul willeth, the thing received wiUeth the lame, 
 for it is all Magical. So the Dsvil was an Angel, but when he willed Evil, his hea- 
 venly fubftance became poifon. Yet is it not the Deities will that we perifli, but 
 his Angers will and our will. 
 
 CHAP. IX. Of the Life of Dark^ncfs '^wherein the Devils dwell ; of 
 what hind it is. The 5ixth Point. 
 
 !• nr'HE LifeofDarknefsis a fierce, falfe, inimicitious, flinging EfTence ; ha- 
 
 JL ving many Forms, each would murther the other. Nothing can ceafe 
 
 the contrariety 3 for the oppofing ic is as the blowing up of fire, only God's 
 
 X X Light 
 
544 ^^^ Great Six Points', 
 
 Light can make it foft, meek, fweet and joyful : But that cannot be, for it is IS 
 Eternal Terror to the Darkre s. And if the Kingdom of Darknefs (h lulci be en- 
 kindled with the Light, the L-ght would have no Root, no Fire, no Omnipotenq^ » 
 thus all muft ferve to Gcds Glory. 
 
 2. The Life of the Darknefs is a fainted poifon Life, like an Eternal dying Pro- 
 perty. I"- is alfo manifeft that every Life exiffeth in pcifon, which poifon the Light 
 both withftandeth, and caufech that the poilon faileth not. 
 
 8. The Dark Life is cfp.'cially in feven Proper :ies, with the Principle of the- 
 Centre of Nature. The Light Life is aliO in feven Properties of the right of Na- 
 ture : So that w hat in the one giveth fadnefs, that in the other giverh joy. 
 
 4. What the malicious, arrogant and wicked men do in this World, that the 
 Devils do in ciiC Dark Wcrids Prjpercy. And what the poifonous Evil Crearures 
 do in this World, that do thft other Creatures ( w^ho alfo have Spiritual Bodies ) 
 in the Dark World. The whole Dark V/odds Dominion is principal!) in the firft 
 four Forms of Nature, and from the fisrce contrary O'lalities are the Eternal 
 Wonders manifeftedand brought to fubftance 5 which fub]lanceparre:h into three 
 Fountains not rent one from the other, but giving each to the other, as Fire, 
 Light and Matter w hereout Fire burneth. 
 
 2. In Man is thefubdance of all fubftances, carrying the Properties of Heaven 
 and Hell in him; which icever he awakcneth, of that is the Soul capable. Nor 
 is it neceflary to fearch farther. 
 
 5. But xMan having broke himfelf off from the firft Image and Order, mufl 
 learn how to be refenerated, by introducing the Mesknefs and Light to rule over 
 his falfe and fierce Property, and then the Law that purfued him ceafeth, bccaufe 
 the Law of Love and Meeknefs fets him free. 
 
 4. Whatever departech from its firft will, is purfued by the Law to ref^rain its 
 ^vandering ; but when ever it is return'd to its right State, and firft Image and 
 Order, or by Death of the Outward Body is totaUy confirm'd in the erroneous 
 will, the Law and Strife ceafeth. 
 
 CHAR X. Further of the (ixch Point. Of the fonr Ekmms of 
 the DeviL 
 
 T 
 
 HE four Elements of the Devil are. Pride, Covetoufnefs, Envy, Anger; 
 
 Gods four Elements are. The Outrvard tVorlds The Devils four Elements Aft\ 
 Humility, four Elements are^ Pride, 
 
 Meeknefs, Air, Covctoufneft, 
 
 Patience, Earth, Envy, 
 
 Love. Water, Anger. 
 
 Fire. 
 Thedifcourfeof thefour Elements of the Dark World being both very plain, . 
 and the Subjeft of fcverai of this Authors other Writings, yhe Extradls of it 
 is forborn* 
 
 AMrjel 
 
3^ 
 
 A Brief Expofition of the SmaU Six Points. 
 
 The firft Point. Of the Blood and F/aur of the SouL 
 
 y; T^H E Soul is a Mapick Fire, its Form is generated in the Light, and though 
 X it fclf be no Sub fiance, yet it hath a Subftance and Prclervation which is 
 its Flefli, Blood and Water ; for the Tinfture of Fire and Light in the Water makes 
 Blood, w hich is the Ixic of the Wifdcm, having in it all the Forms of Nature, and 
 all colours, being another or fecond Magick Fire. 
 
 2. According to the Light it is Divine Vcrtue, and according to the Fire it is a 
 iharpnefs of Tranl'mutation, and drivcth up every thing to its higheft pitch or 
 degree. 
 
 3. The Flefh and Blood of the Soul is the Divine Subftantiality confifting in the 
 higheft Myftery. and at the Death of the outward Body it retireth to the fame; 
 and the outward Myftery goeth home to the inward. And becaufe each Magick 
 fire hath its Clarity or Darlnelsithci efore a final Day of Separauon is appointed. 
 
 The fecond Point. Of EleHion And Reprobation, 
 
 1. God alone is all, whofe Infinite AbyfTalSubftance parteth into three Diftift- 
 ftions (one in the other, (yectheo e is not the other) (v/^.) The Fire world. 
 Dark- world and Ljght-worJd. hrom the Defirc comes the Centre of Nature, and 
 from that Centre, the fii ft three i-orrriS who have no pain in them, but the Fire 
 
 xauferh Pain. 
 
 2. In the Fire is the Life, tending to Lrght and Darknefs : which of them the 
 Defire fillcth it felf with , in thar it bun ech , be it Heaven or Hell. It it give it 
 felf to felf Fropercy, it btrneth in the F re of drik Anguifti, but if to the Univer- 
 fal Will in Refignation, it's Fireburncth in the light > driving up no Subilance, 
 but is in the Liberty of God. 
 
 3. God's PredeHinati •♦n is not in the firfl: FfTence, that is only a Myftery. But 
 Predefiinatfon psfl":tli upon the introduced Subftance be it tie Wrath or Love i for 
 the Life is rcgencra-ed into one of them. And in which of them the Will kindleth 
 it lelf, on that pafTjth the Eleftion or Reprobation. Hence is it that Gcd caufeth 
 us to be Taught, fo doth the Devil, each of them willeth that Man's will flijjuld 
 converfe and kindle it I'clf in his Fire. [Seethe Book of Frediftination.^ 
 
 The third Point. fVbat sin », and how it U Sin. 
 
 1. Two contrary Wills are an Enmity. God is purely One without Source, and 
 though every Source be in him, yet not manifeftcd 5 for the Good I9 fubjedeth 
 the Evil, that it rrav be only a caufe or Root of Light and Life, 
 
 2. The Good or Light is as a Nothing, into whicii when a Something entreth 
 there muft be a Spring to preferve that Something. The Something is dark, and 
 the Qualities are manifold. And CovecoufGefs filleth the one, wherein God dwel- 
 leth with multiplicity. 
 
 3. Though an unfathomable dwcllcth not in a fathomable, yet God dwclleth 
 in the higliell or predouiell Life of Man , therefore muft the Will of Life tend 
 
 Xx 2 and 
 
?¥ 
 
 The SmaU Six Tomts. 
 
 and ful>je<5i it felf tothe One, in, before and above every Creature ; for it is preg- 
 nant with that it lufteth afrer , and no Fire-fource fubfifteth in the free Fire, or 
 Fire of the Liberty : therefore can none Unite to God, till they are emptied of 
 their own WiJl; till then God and Man are at Enmity. Hence ftards the immu- 
 table Law, That Man depart from Self, or be feparated from the One. 
 hUnk. I a.-'o. 4- Thus Sin ts manifeft, to be a Will departing from Gcd, by aw akening of and 
 ^ burning in tne Root of Self- luft, makcthit felfa fole Lord, a contrary oppcfite 
 Will. So Chrift faith, He th,tt gather eth not mth me, fatteretb., 
 
 <). This eflrangcd Hetcrcgene Will muft be flain, and the Multiplicity corrupt^ 
 with the Body : and the departure of the WiU agaia from Self, to the One the 
 Good, is the Regeneration, for tlie Will of the Soul is Fire, having been captivated 
 in the Farthy Defire, hath wreftled and got into the One, whence it fprang origi- 
 nally, findirgit true that Man's Will is nothing, God's Willis all things, whereinco 
 when Man gets, all things are alfo its own. 
 
 The fourth Point. How Chrift mU deliver up the T^ingdom to hU Father^ 
 
 X. In the Creation, the Father moved himfelf with the Dark and Fire-world, 
 alfo in the Light or Heart wherein God became Man, and the Love of the Light, 
 wherewith the Father did rule in the Son, and the Love overcame the Fat.hcr's an- 
 gry Property. Then did the Son rule in fuch as claveto God. 
 
 2. But in the End, the Holy Ghoft moveth himfelf in both the Fathers and Sons 
 Properties, and driveth on Eternally the Rule in both Properties, and proceeding 
 from the Father and Son, is the alone Revealer of the Wonders. Thus is the Eter- 
 nal Rule dclivcr'd up to the Father, who is AH, which Rule he driveth caby the • 
 Spirit. 
 
 The fifth Point. JVhat the Magia and Mdgick. Ground is. 
 
 Whdt it is not. i- "^^e Mugia. h not the Majefty, but the Defire in the Majefty. Not the Divine 
 * Power, but the Defire of the Power. Not the Omnipotency, buttheDriverefsin 
 or into the Might. It is not a Fire, but the potence to the burning Kire. 
 
 WbAthis. 2. It hath the F/^t in it, and is the greateft Snbftance in the Deity j drawing 
 
 Abyfs into Bvfs. It is fuch a Will as driveth it felf torth through the Defire into 
 Subftance. It Self is a Spirit and Subftance i? its Body. Itis the Myihry of the 
 Trinity. The Mother to Nature, and the llnderllanding is the Mother proceeding 
 forth out of Nature- The Underftanding leadeth it (which is its Mother) into its 
 own Love- fire. It felf is without Underftanding, yctit is the CompVehenfion of. 
 ^ , , , all things. 
 
 JnAtitdoth. ^. What the Will modelleth, the ^/Jg/^ makes to be Subftance, ferving thofe 
 that love God with Divine Subftance, making Divine Flefti. By the Magit are all 
 things wrought in their various Properties, Good and Evil, ferving God's Children 
 to bring them to God's Kingdom, and Negromancers to the Devil's King om It 
 is from Eternity and its Profundity is inexprellible. It is the School- Miftrefs of 
 Philofophy, the Book jof all Learning, from the Plowman to the moft Sublime. It 
 is the beft Theology. To reproach it, is to reproach' God. It is the Afting and : 
 Pcrfcrmancc in the Will- fptnt. 
 
 The fixth Point, Cf the yfyjhry. What itU} 
 
 I . The M', ftery is the Imaging Power remaining; in the Defire of the Magick WiD, 
 as It becomes in the TinAure, is by xhtMapa fubftantiated. 
 'the Great x. The great Myftery is the hiddennefs of the Deity, the Subftance of all Sub- 
 
 M:iisry. ftance« •. 
 
'A Brief Summary of the Earthy and Heavenly Myfleries, "347 
 
 fances: whence iffic all Myfleries , each reprefenring that which was his imme- 
 diate Producer. Tie gi eate.^ Wonder of Eternity, the Reflexion of the Wifdom. 
 And all exifteth as it hath been foreknown from Eternity ; but every thing ac- 
 cording to the Property of the Looking- glafs, even all the Forms of Nature, Light 
 orDarkneis, Love or Wrath. 
 
 jj. The MiguS; if arm'd futably to what he would produce, may do what he 
 will, eife he will be captivated by the Spirits thereof. 
 
 A Brief Summary of the Earthy and Heavenly My^ 
 Jleries Contra^ed and Compifed in Nine Texts, 
 
 THE Abyfs is an Eternal Nothing, but a fceking: Which feeking is meerly j^ jr^^f. 
 a Will^ and a giving of Somewhat , and that Somewhat , is the Eternal 
 
 X, The Will or Peeking in the Abyfs, is a Spirit like a Thought", and being gone 2. ttxu 
 Cfut , findeth its Mother the Seeking. So the- Seeking is a MugU , and the Will 
 a Mugm. 
 
 2. The Seeking is Inoperativre, but the Will a Life without Original. So may 
 bis confidercd Nature and the Spirit of Nature, to have been from Eternity. 
 
 Thus the Will ruleth the Seeking, for the Seeking hach a moving, defiringLife 3« ^ext. 
 without Underftanding, and the Will doth therewith what it will 3 therefore we 
 apprehend the Eternal Will- fpirit to be God, and the Eternal Seeking to be Na-^ 
 ture, the Eternal Will- fpirit is the knowing of the Abyts, and the life of the Ssek- 
 icg, an Eternal knowing of the willing. 
 
 r. The Will is no Jubilance but Lord in it, which Sabfknce defireth Subftance. ^. jvxt. 
 The defiring is a ftrong Magical attrading of Subftancc , and an Eternal proceed- 
 ing. Life. 
 
 2. And becaufc this Magical Impregnation hath no Subffance, it felf is a Voice 
 or Word- in the Original of the Spirit, in which Word is a Will, and the Life of 
 the Original going into Nature, opening the unintelligent Life of the M-xgu'^ 
 which is the My fiery of Substance , the Abyffal Wonder, where infinity of Lives 
 are generated. 
 
 3. Of this the Threefold Spirit is Ma(?er, of whom the Word is the Heartf ^ And 
 the Spirit of the Word in the firll Will (vi^.) God, openeth the EfTential life 
 (vii') Nature. 
 
 ' 4. In the defiring of the Spirit Life, the Divine Subilance or Heart of God is ge- 
 nerated from Eternity to Eternity. 
 
 Thus apprehend we both , what God and Nature are , and both, in an Abyflal 
 Endurance from Eternity in Eternity. 
 
 T. The two Eternal Subftances are not fundered, bat the Spirit life in it felf is f. Text, 
 tum'd inward, and the Nature-life turn'd forward, like a Globe the Nature-life 
 worketh tcvthe Fire, the Spirit- life to the Light and Glory. 
 
 2. In the one the confuming fiercenefs , m the other the generating of Water j 
 their-commixture, giyesa light, blew or azure-, or likea Cherubinor Ruby-and 
 Chryfialj O'f. 3. Thus 
 
"^^g 'A Brief Summary of the Earthy and Heavenly Myflenes2 
 
 3. Thus we may fee that the Will can create a Source, out of the Magick SufeJ 
 fiance or great Myftery : efpecially in the Fires Property , which before the awa- 
 kening lay hidden, as did the Devils; for in the Eternal Naiure lyeth theJwr^i ' 
 though unawakable, unle-'s the Crearure in the fiercenefs do it. ' 
 
 4. Alio we fee when the Eternal Nature awaked it fclf with the creating , the 
 Wrath alfo awakened, in fomeCrea'.ures more evidently, as in poifonous Herbs, 
 evil Trees and venomous Creature: ; as Toads, Serpents, <C3'c. which the Eternal 
 Nature loatheth, and wil'eth to forfake, fpcwing it put, that the Malignity may 
 ftand in its own anguiftiing Myftery. 
 
 '4. Tixt. I. The defire every Will Fath of Purity without Turhx from without (thorgh ic 
 
 hath the Turbj. in it felf) is the caufc of loathing, and that the Wronger ruietk 
 and opprefTcth the weaker till i^beco ne M marchy, wiiich Nature muft acknow- 
 ledge to be m its hflence. Yet wai nor commanded in the Beginning by the highcH; 
 Good. 
 
 2. And whereas the fe.king in the beginning, was by one parting it felf int« 
 many : So the Multiplicity feekech the one again, and findeth it when a Lord fliall 
 be generated governing the whole Word through rran Offires which {hall be m 
 the hour of the Worlds Creation the fixth day in the Afternoon, when the purity 
 fliall drive out the raj i:i for a time, till the beginning pals into the end, and then 
 is the Myftery ihew'd in various i- igures. 
 
 y. Text. ^ I. Seeing from the Eternal Nature all evil and g-jod have proceeded; by that 
 it appears the one Property ha-h lufted and magically produced the other; for 
 Gods Spirit hath not prcdef^inated the evil 
 
 2. And in the four Colour? lye the great fecrefii, vi^. Blue, Red, Green and 
 Yellow; the White is Gods Colour, which only fubfiftech in the Fire. The Black 
 is only a Vail. 
 
 3. So in Languages, are fii ft that of Nature, then Hebrew, Greek, Latine, an3 
 the fifth the Spirit of God, the Opener of all Alphabets. But the multiplicity of 
 Speeches or Languages fprout and grow all againft or contrary to the Tree. 
 
 8. text, r. From what hath been written refulteth the Original of two Religions, out 
 
 of which S^k/ and Antirhrift are generated. In Heathens. Je«'s and Chriftians. 
 The Heathen going forward out of thein'elves and their own fe^king, into the 
 A/j'^/ J of Multiplicity, for outward Rule and Kingdoms, tho' Gods free will re- 
 buke them, the ?>{tgus of the Multiplicicy not comprehe.iding the will of t:ie Uni- 
 ty, is an Idol, and a Malignant Devourer ; for the will hath its Treafcre in the 
 Multiplicity, becaufe by Lucifer i Apoftafie the MJ-gU of Nature is eager after 
 falfliood. 
 
 i. Hence fpring Covetoufnefsand Wars- But thofe that went away from the 
 feekingof 'i->erdi "ion, into the Light of Nature, tho' they knew not God, yet 
 liv'd in pui iry ; the Spirit of the Liberty led th>re Children of the Free-will into 
 the Myftery. as maybe feenby tie Wifdom left behind them. 
 
 5. T^.usahb the Jews and Chriiliris, whofe wills were payfon'd by their Cove-', 
 torn Mxgin, while their Hinds only arc about the works of Gods Law, do Crowa 
 the Whore, Generate Antichrift, and Euild Bubd, 
 
 s\ text, J, AstherearetwoAf/^ii's, that of the Unity, and that of the Multiplicity: 
 
 So there are two Mngi in Man, vi^- The Spirit of God, and that of Reafon, into 
 which the Devii infinuates. 
 2. Hereby may Man moft clearly try himfejf to which of thefc is his longing. 
 
 But 
 
Of the Divine Vijion or Contemplation. j 4P 
 
 But Man, being Magical, hath might, by fincere cameftnefs to fubdue his Starry 
 Spirit, by a temperate, Ibber and quiet Life, withconcinual giving up to the \*ill 
 of God, and going out of the Influxes to evil Lufls and Paifions ; which is cfFe<5ted 
 not without great Toil, fiery Tryals, continual Sacrifice of the Fieftily Will, and 
 working in the Will of God. To which the Lord help us. 
 
 OJ the Divine Vifion or Contemplation, 
 
 CHAP. I. Reafon, Becaufe it feeth not God with the outward 
 Ejes, and obferveth the Good and .VertuouSy go often affli^ed 
 to the Grave, faith there is no God, 
 
 ANfmr. Reafon is a Natural Life, and hath a Natural Will, yet proceedeth 
 out of the Supernatural. 
 
 1. It willerh evil, and judgeth it fe!f for it, fearing a Judgment which it feeth 
 not, this is the reproof of the unfeen and unapprehended God. 
 
 2. When it fuffereth wrong, it hopeth for Reft in that which Created it. 
 
 3. Thus God reproving the evil in the Confcieiice, draweth the Sufferer by fuf- 
 fering to hate itfelf, and the Natural Will, and return, that ic may attain the Su-, 
 pernatural Life, out of which it is gone forth. 
 
 Argument 2. i. Seeing Goi is the beginning of a.U things why it cppojition permit-^ 
 ted, and not the Good orly to be in all ? 
 
 Arjvper. Contraries manifeft contraries 5 for were a thing only on?, without 
 fcparability, it would have no Motion, Knowledge or Skill ; for one only thing 
 kath nothir.gin it to make more than one only thing perceptible. 
 
 2. And had not God, who is one only fubfiance and Will, brought himfelf forth 
 out of the Eternal WifdoTi in the Temperature into Divifibilitv . and that tne lame 
 Life ftood in ftrife, how would his hidden Will be reveald to himfcif .' 
 
 3. The ftrife is in the departed fcver'dwil's, going into infinite variety, from 
 one only Uaity or Root. The Mind, as a Tree or Fountain, is not broken, but 
 intire 5 but the Exit of the Thoughts or Senfesis it only that divides into evil or 
 gocd, as Twigs or drops. 
 
 Argument 3. Ifljat good arifetb from thiry that with the good there mu(i he an 
 evil ? 
 
 Anfvter. The evil oppofite will, caufcth the good to prefs again after its Ori- 
 ginal. 
 
 1. God, fofaras he is called God, can Will nothing but himfelf, and what he 
 willeth flowcth out from him, as his Copy or Counterportraicure, which is divi- 
 ded and compreffed intofubftance. 
 
 2. So alio if Mans Mind did not flow forth, it would have no Scnfes nor 
 Thoughts, nor know it felf, nor ought elfe. 
 
 3- Now if in the Centres of the Thoughts , reprefenting the Mind, there 
 were, only one will, an4 no will contrary, how would the Wonders of the 
 
 Divine- 
 
5 JO Of the Divine Vijion or Contemplation, 
 
 Civine Wifdom be figur'd i for the Mind is an Image of the Divine Revela- 
 tion. 
 
 4. From the ftrife of Contraries ex tftSubftances; thence alfo the williscaufed 
 totirk down from tormenting Anguifli into the Eternal Reft, its Original^ whence 
 Exift Faich ar.d Hope. That Nature being -unvoluntaiily over-kden, may be 
 freed from Vanity into a ckar Chryftalhne Nature j and then it will appear that 
 Nature was (ubjcded, bccaufe the Eternal Pow^r might introduce it felf into 
 Forms and Perception by Separation. 
 
 5". Wifdom muft be manifeft through Folly, and Eternal Stability be known in 
 Mortality ; for the Mortal is only a Play, Scene or Objed of the right Life, and 
 the wife breakcth the folly, dying to it, «nd giveth its will to God, tho' it be not 
 deliver d till it come to the Grave,- nor is the M ortal Body of the wife to be re* 
 garded, for he thatBuildeth on the FlelTi fliallof the Flelh Inherit Perdition. 
 
 C H A P. IL Argument I. Seeing the Mind and Se»fes,or Thoughts 
 is a beginning Natural Life ftwje^ to Corrnptiony how may the Super- 
 fenfual Divine Life be in this Life ? 
 
 " A. ^i^"'^-' '^'^'^* UiT\s Life is a Form of the Divine Will, and its Imaged Word, 
 Jr\ yet by the Deviland Temporal Nature it is poyfoned in its Earthy Image : 
 New in three Principles. The firft according to its true Original in the Exit of 
 pivmc Knovi'lecige, which in the beginning was a Temperature or fenlible work- 
 irg of the Divine Fower, a Paradife. But the fierce wrath of the Devil drove it 
 into Difilmilitude and Inequality, wherein the Multiplicity firove againft the Uni- 
 ty. When this was done the Wifdom of God, v/^. his fubftantial Will or fecond 
 Principle difappcar'd- 
 
 1. The Eternal Abyflal Will ofthe Life or caufc of the Motion of the holy fub- 
 f ance had perverted it I'elfto Earthinefs, Gods Kingdom became (as to it ) ex- 
 tinguiihed, and the third Principle (v/;f. thatof theConflellationsand four Ele- 
 ments ) took place, making the Thoughts and Senfes Earthy, and the Body Grofs 
 and Beftial, and the Life to fcek reft in Mortality, and to be its own God j who 
 by this domineering became foolidi. And when this fragil Kingdom brcaketh 
 ( zsa Vapour ) the Life cominueth as a Contrariety, and becom.eth an unquench- 
 able painful Fire in the dark Property. 
 
 2. But the great Love of God, inftantly after the ApoHacy,cam3, and ftill com- 
 ethto he!p, breathing it felf again into the dilappeard Divine Property, and into 
 all the three Properties of the Humane, even to the Thoughts and Senfes, break- 
 ing the will of felf and ofthe Devil, and hath brought the holy Life through 
 Death into a Paradiiicalfprouting 5 making Death and the Devil a reproach, and 
 fbevving how the Eternal one can rule mightily o^er the Multiplicity, and give an 
 open Grace Gate for us poor Men to enter the Life of Chrift. 
 
 ^. We are therefore to come with our captivated will cut of the Prifon of Earth 
 
 RojM.j.iJjiS. andSelf, and folelyfmk down into this Incorporated Grace, which preflcd from 
 
 one, v\. the firft Man upon all, and with the rcfign'd will fink down into the Hy- 
 
 perbyffal, Superfenfual, Unfcarchable Eternal one, into the ground out of which 
 
 Life firft fprung, and then it reacheth the Temperature and true Reft. 
 
 Argument. How can a Man do that, (vi^. that laft above written j being the 
 S.cr;t'ure fiitb. The firft: Man is made to a NituriU life to rule the Creatures, therefore 
 muft the Life go into the Earthy Properties^ 
 
 Anfwer 
 
Of the Divine Vijion or Contemplation, 3 5 1 
 
 Anfvoer i. The Humane Lite is ler in a reflex Irrage of the Divine Will, in 
 and with 'a hich God wiUeth, and che Earthy Creatures arc fee in a reprefcntation 
 of the Humane. 
 
 1. And though Mans Life was fee in Na:ure> vet it was in the Temperature. 
 Without C rift we can do nothiig, but it Man fink into the Incorporated Grace 
 ef God, and in Divine Hope reft from ielf-wtil. a -.'.i work, and refign its will to 
 work only what GoH fpcaketh, it is bcyo A Nature : And the Ab fs God himirelf 
 fpeaketh through him and manifeiieth hin.clf in and with him, thus new-born in 
 Chrift, who now rulethover toe outuard Realon Life. 
 
 3. TiU thisbedone MaiisnoCnildoti^eaven, but his will an Apoftate juft as 
 the Devil and his Bod, ancviiBeaft, and gatherech not with Gods Incorporated 
 Grace, butfcattereih. 
 
 4. As an Herb without *?ap is burnt by the Sun, while the Herb that hath Sap 
 is W2r n'd. So if Ma is Elfe i:e hath notE«j from Gods Love and Meeknefs, it im- 
 prcfleth it felf into a fierce, wrathful, fiery iharpnefs,'and the Mind is totally 
 rough, covetous, envious and ftinging 
 
 5. Yet if the fiery Life eat of the Divide Love, it is no mofe receiving as the 
 Fires Properry is, but giving and working good in all, as the Property of the 
 Light, ^or having ?aten of the Bread whicti cometh down from Heaven, it is quick- 
 nedbyir* 
 
 - The Sun in a hard Stone ( where the Water is coagulated ) cannot work, as 
 in Metals, Herbs and Trees, becaufc his Light and Vercue penetrateth not, fo is 
 it in this. 
 
 CHAP. III. How Nature reprefsnteth and maketh vifible the Divine 
 Eternal and Ahyffal Knowledge, 
 
 I. ^T' HE Word is the Efflux of the t^vine Will and Knowledge ; as the Thoughts 
 J. and 5en(e5are of the Mind, yet the Mind remaineth totally but one. So 
 the Word was is and ever will be the Eternal Beginning, flowing out, and revela- 
 tion of the Eternai one. 
 
 i. And the Wifdom is the Eternal out- flown Beginning, and caufe of all Powers, 
 Colaurs, Vertues and Properties. 
 
 5. 'Their Po\vers are again an Efflux into the various Self properties, whence 
 come the Multiplicity of Wills, thence the Creaturely Life of the Eternal fpringeth, 
 vi'^' Angels and Souls, 
 
 4. Not that Nature and Creature is here, but the Spirit of God fporteth him- 
 felf in forming Simihtudes of the Powers of the Wifdom ; as doth the Mind with 
 reflex (niages, which are the Thoughts j and everv Property hath its own Sepa- 
 rator, as hath the Eternal Unity ; whereby the Efflux of the Unity becomes per- 
 ceptible in Infinite Multiplicity. 
 
 f. For the Efflux fliarpeneth it felf fuperlatively by the Magnetick longing of 
 the receiving Powers, in the fiery kind wherein the Eternal One becomes Majeftick 
 and Light. And the inkindlingthrough Fire makes it a Kingdom of Joy. The 
 vifible World with its Hofts, i? the out-flown word of Fire, Light and Darknefs 
 feparated by the Officer of Nature, who hath imprinted each Body according to 
 its own Property. 
 
 Yy Cf- 
 
352- Of the Divine Vijion or Contemplation. 
 
 OftbeTmfcld Life in the RiprefcntAtionofthe Divine WiU. 
 
 I. An Eternal 2. A Temporal, 
 
 I. The Eternal is the fer>fible Lite m the Eternal Fire and Light, a fpark of the 
 out- flown or out-breathed wili of God, bound to will nothing but the ouc-breath- 
 ed will cf God, a Separator ard Infirumcnt of Gods Omnipotent Glory, where- 
 with he will rule allthingi?, having therefore given it Divine Underftandir>g. 
 ' 7. The Temporal and Mortal Exiftence, is the Efflux of the Separaror of all 
 
 Powers caird the Soul of the World, making the vifible Creatures fuch a Simili- 
 tude, as wherein the Spiritual World of Fire, Light and Darknefs beholdech ic 
 felf ; hidden in and working through the Elementary World. But the Vifible 
 poirelTethnotthe Invifible fo as to be changed thereinto, but is only an Inftru- 
 ment whereby the Inward Powers Image themfelves, as m Herbs, Trees, Me- 
 tals, «irc. 
 
 of the threefold Spirit in the Growing Powers. 
 
 1. The outward Spirit is the grois Brimflone , Salt and Mercury, which 
 coagulating it felf in the four Elemenrs, and by drawing the Spiritual Separator to 
 it, the Signature is inftantly perform'd. 
 
 2. The fecond Spirit or C^uintefTsnce hath a Centre of its own, vix- a Root of 
 the four Elements, being the Meek Joy of the painful Brimftone and Salt Spirir, 
 nourilTiedfrom within of the Light of Nature, and from without of the uibtle 
 Power of the Spirit of the World, which fifth Elfence, is the right caufe of all 
 Vegetation, and fuch a Joy of Nature as the Sun to the Elements. 
 
 ?. The third's the Tinfture, of which fee Chap. 1 2. of the three Principles. 
 
 TheTindureisthat wherein all Powers lye inequality, a Spiritual Fine and 
 Light in one fubftance, aParadife, the Manlion of Divine Power, and of the E- 
 ternal Soul, known to the Creature only in the Regeneration, and to no ungodly 
 one, for fuch drive on a falfe will. 
 
 4. It is not Elementary, but iffueth through the grofs Elementary Spirit, even 
 into Tafteand Smell. But the Elements are a caufe of the motion of the Tin^ure j 
 the flharpnefsofthe Smell is Elementary, butthevertue in the Smell is the Tin- 
 fture which in Medicines Cureth ; for it imprinteth it felf in fuch Balfams. 
 
 S- As the voice to the Fig-tree, Be thou withered, did not that Miracle, butthe 
 Power whence the voice proceeded. As neither is the Confeifionof a thing Faith, 
 but chat Intel!e<ftual Power is Faith out of which the Confeffion procecdcth 
 wherewith Gods Spirit Co- worketh. 
 
 6. Thus all whatfoever, whether evil or good, reprefent in their feveral Pro- 
 perries the hidden Spirit of the Separator of all thingS; and the Elerrientary is the 
 Efflux of the Tinclure, ar.d Spiritual World, for the vifible, moveable, material 
 World is the lubf^ance ofthe invifible, immoveable, fpiritual World. 
 
 7. So the defire ofthe Efflux out ofthe darknefs is become (harp, flern and 
 grofs, and hath coagulated it felf into Matter, even unto the drofTy Earth. So 
 out of the Light conneth tj-'-e Noble Tinfture of Love. Mildnefs, Softnefs, Swect- 
 nefs Yet in hard Bodies as of precious Stone?, Metals, Trees, ^c. ^ a high 
 Tinflure, as we fee the gveateft fweetnefs in Marrow, 
 
 8. God. diftin^afrom his moving manifcftation, is the greateft meeknefs, but 
 in his mction is called a God in Trinuy, for here the Divine wili maketh ft felf 
 anObj?(fl, x^/!{;. the Wifdcm through which the Original of all things defcend- 
 e.l. 
 
 5". Now all things in the World that are foft, m.eek, rare or tranfparent, ss 
 A I and Water is withgirt pain, and according to the unity of Eternity. 
 
 10. And 
 
Of the Divine Vijion or Contemplation . 5 j j 
 
 10. And hard itriFrefTIng Bodies, as Wood, Metals, Stone, Bone, Fire, Earth, 
 ^c. originate from the divine Inclufton, from the Efflux introducing the Self- will 
 of Nature, as a noble Jewel and Sparkle cf the Divine Motion of Divine Powei^, 
 cauledby the Effluence of Divine Defire. 
 
 11. Thus the Tmflure hideth i: felf m the hardnefs, bat In tranfparency is alike 
 equal to all things j as in Water and Air. But the dry Water is the pearly Matter, 
 where ccntreth the lubtile potent Unity. 
 
 1 2. Therefore fcek not the grand Secret in foft, without the fiery Kind. 
 
 For as Rare and Tranfparcnt is next the Unity, fo the fiery Hardnefs is a dry- 
 Unity and Temperament, and the nobleft Concret of divine powerful Manifefta- 
 tion, becaufe where the Will is rent, refts no great Might 5 for there the Tinfture 
 is volatile, whereby a Cure is attempted by the Salt or Soul only, without the Spi- 
 rit, which unites not the Life's Enmity, but kindles its Contrariety. 
 
 But unite the Properties in the Love, fo have ye the Pearl of the whole 
 World. 
 
 CHAP. IV. Of the mu of God flowing OVTy and in the percepti-^. 
 hility IN again into the ONE, 
 
 John 1. 1 1, (^c. He came into [or unto] his owtij (^c. In which words lyeth 
 the Divine Manifeftation, vi^. the bidden Power or fpeaking Word of the 
 Unity, out- liown into kis own the Creaturely Word, or averted Will of Flefh 
 and Blood ; which Self- power received not the Efflux of Divine Grace, but would 
 be its own Self- lord, for it cannot inherit the Filiation. 
 
 But that Will which turneth it felf about and coingenerateth with the Unity^hath 
 Power to become the Child of God. For it is \\ks or equal to all things which 
 God willeth and worketh, 
 
 Ifujus Argumemi hie fcripfit Hue Autw ^ NH ampliuu 
 
 Yy X J Brief 
 
354 
 
 3 Centre. 
 
 A Brief Explanation of the Knovpledge of Go J. and of 
 all things, alfo of the true and falfe Light. 
 
 r. 'T^HE hidden God out-breathing his diftinguifliable Power, made hisfpeak- 
 X ing Word fubftantial, by creating the Body, Soul and Spirit of Man, 
 who IS an Abftrad of all the three. Principles, and an Image of the Ipeaking and ■ 
 Ipoken word. 
 
 2. Whence fo great knowledge of all things is in Him, as to know the com- 
 pofition and diffolution of Nature j for every Creature can fee into its Mother, 
 thofc of the Elements into the out fpoken word- 
 
 3. So Man, after the manner as the out- breathing of the Eternal Will intro- 
 duceth it felf into the manifold Properties of Love and Anger, Good and Evil, and 
 can frame it felf into the multiplicity of Properties, thole into the defire, and 
 that into fubftance, forming its Self will out of the great M} ftdry. 
 
 4. So, if in this out-fpeaking there were no Divine Fre^ Will, the fpeaking 
 would be under compulfion, void of longing delight, and be finite and inchoative, 
 which it is not.But a breathing of the Abyfs and Eternal Stilncfs a difiributing it felf 
 ioto Powers, and in them a feveral Self-will exifteth, whence origmateth Naturej 
 and the.creaturely Life, with their various centers, impreflions, magnetick defires» 
 perception and bodies, according to the manner of the third Principle of Divine 
 manifeflation, producing bodies evil atid good, manifold Earths, Saks, btones, 
 Minerals, in which the three Principles are mixt, where every Centre breatheth 
 it felf, yet all originate out of the Eternal One. 
 
 5. The firft Centre is the out-breathing of the Abyfs, God bringing himfelf in- 
 to Trinity. 
 
 The fecond Centre is called the Wifdcra of God. through which the Eternal 
 Word breatheth it felf into Infinity of multiplicity, and that into longing delight, 
 the delight into defire, the defire into Nature and Strife, and Strifr- into Fire. And 
 through the dying 'jf the Self hood through Fire into the 1 ight. Thi whicii Light 
 is a fecond Principle, and true great My ftery. And the Fire is the firft, fv;^.) the 
 Eterral Nature. 
 
 6. The fir R giveth Soul ; the fecond Spirit, and this Lights Power through the' 
 Fire is the Mother of the Eternal Spiii'^s, Angels and Souls of Ven. Alfo the hidden 
 Spiritual Angelical Power wor d, the Mother of the outward World 
 
 The third Centre is the Vcrbumfiat, the natural Word of God,r*:e feparator and 
 maker ot all Creatures in the inward and outwsrd World. The fame fpeaker 
 hath out of the Kire, the Light and the Darknefs, made it felf material, m.oving 
 and perceptible, out ot which exided the third Principle, the Vifible World, the 
 life and i'ub*^ancc v. hereof is come out of the Eternal Nature the Fire, and out of 
 the great Mvftcry the I. ight, alfo out of the Darknefs, which is the leparation of 
 Fire and Light, Love and Enmity, Good and Evil, Jov and Pain. 
 
 7. There are two forts of Fire, and two forts cf Ught, vi'^. according to the 
 dark im pi efTion a co]d Fire, and a falfe Light, originating in the ftern might and 
 imagination, deliring a Self- will dominion 
 
 The fecf nd ^ire,isahot Fire and true Light, originating in the Eternal One, 
 in the lubftance of Divine Geniture, and that light lliineth in the Darknefs, and 
 illuftrateihitj framing in a perceptible Life. The Life of Man is in it, and he is 
 the Light of the World. " " 8. Therefore 
 
Of the Knowledge of God, Bccl '355 
 
 8. Therefore Ihould Man life up the Eyes of his undcrftanding, wherein God's 
 Light defirech to (hineinto him, and not belike a Beaft which hatha temporary 
 Light in a finite Separator, in which Mans palpable Body is. 
 
 p. For his Spiritual Body is the true fubRantial worj of Divine Property, in 
 which God fprakerh and imageth himlelf; into which, if Man giveth not up his 
 own will, he is more hurtful to himlelf than the rude Earth, which yieldeth to- 
 be made what its Separator will. 
 
 10. But from the Devil Falfe Will, a falfe Light hath raifed a falfe Separator, in. 
 which the Stars and Elements have dominion. 
 
 I r. In this Man finding no quictnefs, feekshis firft Native Countrey ; for the 
 true Man finds hi mfelf oppreffed with a monflrous Separator environed with 
 Enemies, as a Rofe in a bufh of Thorns- 
 
 1 2 Yet all his feeking brings not any true Life, unlefs Grace become awakened, 
 to do which Man mud fink down into a willing of nothing but Grace, that it may 
 overcome and mortifie him as the Sun doth the night. 
 
 I?. In that true Light the Man may feehimfelf, and the reparation of every 
 thing and work magically and divinely, if he fee the breathing, in its inward 
 ground, according to the manner of fpeaking, how out of one all proceed, and 
 one Centre out of another. 
 
 14. Reafon lighted at this Sun, is the truehoufe of Knowledge, elfebutaCon- 
 ftellacion of the Vifible World j all other feeking out of the refignation to the 
 Divme Love, Grace and Will, is a fhadow .; for it cannot know how God hath 
 through his Word made himlelf perceptible, findable, creatural and formal. 
 
 I s. He IS the Bottom and Bottomlefs, and to the Creature in its ability as a no- 
 thing, yet through all Nature and Creature is the fcmewhat wherewith he makes • 
 himielt vifible both according to Time and Eternity. 
 
 All things, even the four Elements, exift fronjthe Divine Imaginatiwi, 
 
 Signaturft 
 
BJ'S 
 
 ignatiira Kemm. 
 
 CHAP. I. Of the Signature, what it i?, and that it lies ex- 
 aBly in the Mind of Man. 
 
 I. rj Verythingfpoken or taught of God without knowledge of the Signature 
 J^ IS dumb; font is not fufficient to my underftandmg that I hear and 
 read what another tcachethandwritethofGod, unlefsihis Similitude and Siena- 
 ture by entring into mine own, impiinteth it really and fundamentally, for fo on- 
 ly hath he the Hammer thatftnkes mv Bell. r> " wi 
 2. Hence we know, alJ Human Properties have one only Root; for one like 
 tonecatcheth andmovcth another, either in good or evil, and doth animilate 
 into one Form, one V/iIl, one Spirit and Undcrftanding. 
 
 ?. The Signature is no Spirit, but the receptacle: As a prepared Lute is dumb 
 tilJ toucht by theSpiritof the Will, and what itnngs he toucheth found gccordine 
 to their property. vvfium^ 
 
 c^f J\^ u'^u^^y'^ ?'f ^"^.^^^^ compos'd in Man, that he wants only the true 
 
 ?^ M, 5 i"^u "i^u' °^ ^'f ";'>' ^° ^"^^ his Inftrument, if that be quickened 
 in Man, and doth ad the Mmd, fo fpeaketh the Mouth. 'w^vnca 
 
 f. Mm hath the Forms of the three Worlds in him, being the compleat Imace 
 of God; and thci'e are three Mailers conteft for his Form in his Incarnation, but 
 the predominant only tunes ms Inffrumcnt, and the other two lie hid ; and as 
 loon as he is born,his innate genuine Form appears by his words and convcrfation : 
 not as*'th^^^h^^^'^^ "'^^^"^^^^^°'^'"^^^^^"' ^^^^^^^^ Brother or Sifter doth 
 
 6 Yet one Fiat doth not alwaies keep the dominion ; for fometimes an Evil 
 Man, IS by a contrx tune, {^vi^ the meek , loving Spirit of a Good Man, movedS 
 ceafe h,s mquity and repent his hidden Lute or Form being played upoa Con^ 
 trariwile, in a Good man is ftirr'd up the Form of Anger by the Wrath-Spirit of a 
 wicked man : So is the hiH broken by the coming of a ftronger wilh aTSc bit! 
 Api?/.'^''^7o ^?'^'"''' ^ ^y^-'^^ potent influence of thfsun madep eafaJt. 
 And as a good Herb receiving a contra EfTence from a bad Soil, cannot fufficientlv 
 ftevv Its real genuine vertue; but if replanted into a good Soil, its vertue and 
 lTnni'rr''''rr ^- ^^"' ' ^'" ^^^^' ^^'"^ ^^^^^'^^''^ ^"^ tam'd, hath anothe? 
 eitern Vh";^'^^''' innate Forni be flirr'd up. Alfo we fee the mward gves 
 external Charafter of Good or Evil m Man, Beafls and Vegetables. The Form 
 
 ^'^^^^.rj'^'^^^,:^.^^ -'^ -« - «-^^ -^ ^'— >^^- fl^ewinS 
 
 sJnr^ M.^-f'^''^' ^ thedefire found and voice all Creatures (hew the inward 
 Spirit, Man may know both them, himfclf, and the EfTence of all E/Tences • 
 wherein lieth the greateft underftanding. The Signature is the iLguagc S 
 ture ; fpr every thing iheweth its Mother giving will to the Form. " 
 
 CHAP. 
 
Signatura Rerum, ^ej 
 
 CHAP. 11. Of the Comb ate in all Beings, Of Antipathy and Sympa- 
 thy. And of the Corrnption and Cure of each thing. 
 
 r. 'HpHE oppofmonofore Being to another caufeth pains and fickncfs, yet if 
 X this were not, Nature would not be revealed, but be an Eternal Stilnefs ; 
 for the contra, V/ill makes the motion and ieekirg. The Cure is, when the Will 
 findeth its affimilare, and therein its facisfadion and highcft joy and reft. As every 
 pallatedcfirethto taft its like- 
 
 2. Man's Life confi<*cth in a threefold Effence : ( i.) The Eternal Nature, the 
 Fire's Property. (2.) The Light, the Divine EJfentiality. fsJ The outward World. 
 
 5. Thelatisfa-^^Honofthe Willis the Liberty, which if it feek outviards. ic at- 
 traiteth Darknefs, but if it enter inwards, the Luftre of the Liberty (hincth, and 
 (atiateththe Angaifli, extinguiihing the Wrath. 
 
 4. No joy can arile from the fill! nothing ; for we fee that from thepoifonful 
 Gail arifeth Joy and forrow, becaufe tisercin is the twofold Will, one to the Fire 
 the original of Nature, the other to the Light, which is the Cure and Liberty of 
 the Will, and if obtained, maketh triumpriant joy. 
 
 f. The Properties lie in the Effence, as a well tun'd Inflrument with many 
 brings, which fland flill, and the Spirit, (v/f ) the E^refs is the real life 5 he may 
 play as he pleafeth to Evil or Good, to Love or Anger. The Properties are one in 
 another as one, but fever thiCmfelves being different ; and when they enter one 
 the other, comes Enmity and a flagrat. As when the Sun fiirreth up the Fires 
 Form in the Salnitre, th.at Ethereal blaze penetrateth the cold vSalt Spirit, and dif- 
 majrechit, whofe inftant flight caufech the Thunderclaps, by opening thcaftrin- 
 gcnt Chamber, whence follows a cool Wind with Hail and Rain. 
 
 CHAP. III. Of the Grand My fiery of all Beings. 
 
 1, TI7IthcHJt Nature God is a Myfiery, an AbyiTal Eye of Eternity, and the fame 
 '" Eye is a Will to manifeftation. (r^ To Nature. (2.) To Vertue, Powei' 
 and Joy. 
 
 2. Thcdefireis egrefllve, and the Egrefs is the Spirit of the Will, a moving 
 forming the infinitenefs of the Myftery, and this Signature or Form is the Eternal 
 Wifdom of the Deity. 
 
 3. Here is underftood the Trinity, but how the Will arifeth in the-Abyfe, which 
 is called Father, we muft not know , but diftinguilh the Deity from Nature, 
 namely, how the Deity manifeficth it fclf with the Eternal Generatioa 
 
 4. God is a pure Spirit, and the Eternal Nature is his Corporeal ElTence. The ex- 
 ternal Birth is a fimilitude of the dark Fire and light World.and each Property lees 
 its Mother. The Soul fees the inwsrd Eternal Natore : The Spirit of the Soul fees 
 the Angelical and Light World : The Sidereal Spint fees the Birth and Property of 
 the Stars ar.d E!emen:s. 
 
 5". TheEflinceof this World confifts of Sulphur, Mercury, and Sal. Suli^ 
 the free Luhet of the Eternal Ab>fs, in the Internal 5" «// is God,and P'mris Nature, 
 (vj-^J the Eternal Nature, a hard a:trai\ion the caufeofFire, and Sul the caufe 
 of the Luftre in the Fire, but the Light rifethnot in the Sulphur alone 3 but in 
 Mercury is the dividing made, and its t^rue real body is Sal- 
 
 ^.Thc 
 
j^S Signama Rerum. 
 
 C. The Aftringcncy makes grofs Stones, (s'c Mercury af d the LuUt Metals. 
 
 And of the freeing from the wratn by tfe light and meeknels comes thr precious 
 
 Stones, Gold, f.:r'r. for ah things confifl; in tr.efe three Forms, Sulphui, Mercury 
 
 -and Sal, as well the imvard heavenly Quires, as the very Plants and Stones, ill 
 
 Hand according to us firft lude, boiling or vegecation. 
 
 CHAP. IV. The Birth of the Stars, 8CC. 
 
 I. 'np' Here are feven Forms in Nature, which yet principally confift in three ; 
 X vix- Aftringenq', Compundion and Anguifh ; according to which there 
 are feven Planets, and no more, and feven Metals fixe The 1 emt>Gi al Spirits hun- 
 ger gaineth a Temporal Body ; and the Eternah-pints hunger an Eternal Body j 
 both in each other, but dii^ind, as Time and Eternity. 
 
 2. In Sacurns Property the Lubet makes Lead, and according t.; the Water, Salt 5 
 according to Saturns mortal Property, Earth, Stones,?2rc. according to the Liberty 
 in Jaturn,Gold, which he keeps fhut l p. See- verfe the 27ih to the ' 4ch. 
 
 3. There is in Man, (i.) The Divine Golden Man. (2.) The mwa id holy Body 
 from Fire and Light, like pure Silver, if not corrupted, ^(i ) The E'emental Man 
 like Jupiter. (4J The Mercurial growing Paradifical Man. (v) Tne Martial Soul- 
 like Man. (<?.) The Venerine, according to the outward deli (7. J The Solar, a 
 feer of the Wonders of God. 
 
 4. Mercury in the internal was as the Word by which God c . eated. 
 
 5;. Mars, his impreflion is Anguifh catfingrhe L'.\e-will to ^earate from him, 
 which is called God, but the Anguith is God's Anger or Wrath of the Eternal 
 Nature. 
 
 6. Venus Metal is Copper, receiving its roughnefs from Saturn, its rednefsfrom 
 Mars, tho' Mars his Mitai be Iron. But Sol may tindli-re Mars and Venus into 
 Gold r for Venus longerh after Sol her Mother, her Joy j whence i>ic hath a pecu- 
 liar fmilmg twinkling Afpeft. 
 
 7. The ^un is a figure in the outward World of the heart of God, each thing 
 lorgethaf.er the Sun in Sulphur, bci:g theuniverlai TirftLre 3 and what the iirft 
 defirewith Saturns impreflion makes evil, ti.eSun reftoresto be goods caufing a 
 pleafant temperature blooming and growing in all Creatures. 
 
 CHAP. V. Of the Snlphurian Death jandhoxb the Body is revi'ved^Scc, 
 
 ^* \ /I ^^ ^ ^^ created good according to, and out of the three Worlds. But the 
 J.VJI inward L^fcer ge.-.erated in the Centre, (yi^) xht fire ^wherein Hands 
 theLite^ by Luft enkindled the Divine Meeknefs, wherein Joy confiftech, turning 
 from Eternal Liberty to Time, from the one pure Element into the four E en ents. 
 2. Then did th e Precious Goid of Heavenly Corporality which tindur'd tre out- 
 ward Body, difappear, then alfo the dominion ofTimedeftroycd its own contrived 
 Spirit, and fo the Body pafied awav and died. 
 
 ■ 3. The only Remedy is, that Gods Love, Defire, Eflentiality aad Divine Water, 
 enter again into, and quench the Souls Wrath- Fire For Mans Salvation confifis 
 in hisfuliunfeigned defire after God, fo rileth the Mecknefs, and Love tindurecTi 
 Death and Darknefs in the four Elements, and fever from the New Man, who 
 and the Heavenly Body rcmaiiicth only m it felf. So is it done in the tranfmuta- 
 
 tiOR 
 
Signattira Reram, 5j^ 
 
 tion of Metals J ?ee Verfethe lith, and to the End of the Chapter. Ve Lapide 
 Fhilofophorutt. 
 
 CHAP. VI Of the gemrating Difference and Fegetatm caus'd by 
 Water and Oyl. 
 
 I. A 1^ L life ard growth ccmfift in the Lubet and the Dc ire The Lubet is out 
 t\. of the Liberty, !oGod iiath the free Lubet , nreJech no'.hing 5 Hi-nfelf 
 (a > far a" 'e is called God) is all. But the De;ii c is a hunge; ftirring up the Lubet 
 to rmtiifeilation ; fo trie Lub-:. is the -ungcrs Fooi ard Elleace. 
 
 2. Tne freeLubernrEfle c- g;verr a- Oyl,andtheDeiiregivethalifetotheOyI; 
 The Oyl is a Light the Delue .^.ivcth the Fires Proper. y,(o th it it (Vaneth. In the 
 I>.- fire ariferh the Natural Spiri", in the Lubet the SupernataraL which yet is be- 
 longing to Natu; e: not fpontaneoufly, but from ics meek refignation to the De- 
 fires Property. 
 
 3. But a twofold Property arifeth out of one Spirit, thus a fiery, accordingto 
 thePrcpertyof t' eDefire, andaj) ful lucid according to the Liberty. 
 
 ■ 4. The fiery giveth m its water Hflence, a (harp: .el's or faltncfs and from the 
 Cety in its anguilli, Brimftone 5 whence are Stones Earth and Me als. 
 
 r. TheOleous Property gives Meekneis (vi\-) Vegeration, what the raging 
 Mercury fpoils, the Luhet of the Love-oyl heals j thus Go<,d and Evil are in eack 
 Life J the Evil comes wt.en he Hunger Spirit too much imprefTeth i'-s own Form , 
 fo that it carinot receive the free Lubet to apprafc its Hunger. Whereas Na'ure's 
 Property fliould be fi iccrel/ inchhed to God's i ove Ertr, thatit becorre not a dark 
 raging poifonful Hunger, but a Love dcfire . which is called God's Naruic j for 
 the hungry fiery^ liefire is God's Anger, in the outward 'tis Fire, but in the in- 
 ward where it doth energize in the free Lubet, it is the Divine Defire, whence foy- 
 fulnefs proceede;h. 
 
 6. Ail fliarpnefs of ta^e is Salt, all fmell proceeds of Sulphur : and Mercury 
 diftingiiidieth all Motion in taft-, f-nell afid power. 
 
 7- Inth-e ftrongeft poifonful Mercury lyes the higheft Tinflure, but not in its 
 own Property, but in an Ov I from the Light, which is its Food. If this be lever'd 
 from him, it is a mighty potent inkmdler, a lifter up of all fick, faintirg, weak, 
 obfcured lives j for in this Orl is the j -.vf>jl Life,a hunger after Life. So m a Toad, 
 Viper, Adder, ^c. lyes the highe.^ Tindure, if the oily Subftance be reduced from 
 the wrath of Mercury. 
 
 . . -,.^ ^.^.^ 
 
 CHAP. VII. HqIO Adam and Lucifer were Corrupted through Im<i^ 
 gination^ Scc. 
 
 ^•\7'\/'HEN ^iiw was Created, the Light of his Life (hone in the pure 
 y V Oyl of Divine Fflentialitv : but , by his Fall, Mortal Water pene- 
 trated, fo that his Mercury became a cold Poifon, which was before, an Exalta- 
 tion to joyfulnefe. So came darknefs into his Oyl, and he die.l to the Divine 
 AJght , drawn thereto by the Property of the Sernent ; for, in the Serpent the 
 wrath Kingdom and outward alio, was manifeft, whofe fubtilty Evedefired. 
 2. For as much as the Serpent is not outof the Eternal Ground (as Angels and 
 
 Z a the 
 
2(5o Sfgnatura Rerum, 
 
 the Souls of Men) but out of the Beginning where Fire and Light fever, Eve (hourd 
 not have gone with her defne out of Eternity into time, and be a Selfift, but with 
 a defire refign'd to God, to the quiet, Ml meek Liberty ; for each Hunger makech 
 it ielf an Eiience, according to the Property of the Hanger. 
 
 3, The Devil went with his defire into himfelf, into the Property of the Centre, 
 forfook the Eternal Lubet of Love, and became a Poifonful Mercury, or as an 
 pnxiolis Fire as Wood burnt to a Coal, a dark glowing without Oyl or Water in 
 it, whence fpringcth a flinging Envy in hisLifes Forms, where one Form hates the 
 other in his afpinng Pride. Out of the firi^e of which Properties, when God faid. 
 Let all forts of Beafis come forth, each according to his Kind or Property, then 
 came out of the divided Evil Properties, Vipers, Serpents, Toads, &c. Not that 
 the Devil made them, but that there, where God and the World fever, the inward 
 Wrath f according to which God is called a Confuming Firej manifefted it fclf in 
 External figures of the inward wrath Kingdom- 
 
 4. And becaufe Adam died to God, and lived to Death, it was neccflary God 
 fliould regenerate him, from the Effenceof time, the Mortal Oyl which God had 
 Curfed (vii.) withdrawn from, to the Effenceof Eternity, the Living Oyl which 
 God's Love- defire penetrateth. So doth the Womans Seed break the Serpent's 
 Head, deprive the Wrath of its might, put it into Divine Joyfulnefs, the dead Soul 
 arifeth : the Anger was Mafter, but in the Light is become a Servant. 
 
 From the 24th Vcrfe exclufive to the End of the Chapter is de lapide Philofopborum^ 
 
 CHAP. VIII. Of the Seething atjd Growth in the Earth , and the 
 Separation of the federal Kinds of Creatures. 
 
 1. A LL things confift of a fulphurous Property. The vifible as the likenefs of the 
 X*, Eternal proceed in Generation according to the right of Eternity in the 
 Limit of Meafure , Weight and fpace of Time which is as a dead Inftrument of 
 Eternity. Now for accompliChing all, God hath fubftituted the Soul of the great 
 World his Officer,and over him the underftanding,wherewith heruleth the Officer, 
 fliewing him the Severation, Degrees and Procels ; for Sulphur contains all, Mer- 
 cury cnliveneth, and Salt impreffeth, and fixeth, that it fall not to Afhcs. 
 
 Mercury by boyling in Sulphur, produceth two i'orms, vi\. One Oleous, front 
 the Liberty of the Divine Power, the other Mortal from the diffolution of the Sal- 
 nitral flagrat. Mercury is the Officers Faber. vv hich in the Oily Property doth pul- 
 lulate, w illing always to fly from the Anguifh asr^isDeat^ : not to be captivated 
 thereby, from which ftrife proceedech Growth : in the Mortal Property it is the 
 Life of Death, Hell and the Anger of God, but in the oleous good Property is a 
 Heavenly Light. 
 
 3. And becaufe the Eflence of Eternity is hid in the anxious Mercury i thefe and 
 the other Writings of this Author teach, how to bring the defire out of the poifon- 
 ful Mercury into the inclofed Eflence of Eternity, and reaffume that for a Body, 
 and there A'ith Tiniflure the Effsnce of time, and reunite the inward and outward 
 World to have only one Will, v;\. A Lf ve Hunger ; fothat no Will to Evil can 
 arife any more. And may be attained, like as we iee Eternity Travelling through 
 time with longing to be free from Vanitv which w'r.en the Hunger of Mercury ob- 
 tains, it becomes joyful, is pregrant, making the free Lubet Corporeal in liinij 
 whence come good Herbs, Metals, Silver , Gold, Pearls, is'c all according to 
 the prevalency of one of the fevcn Forms of Nature , and the Boiling or Sude 
 jh each place. 
 
 CHAP. 
 
Signatura Keium: ^6t 
 
 CHAP. IX. Of the Signature^ Shemng how the Imemd doth fign 
 the External. 
 
 I. npHE KingdomofGodconfifts in Power and the outward vifible World is 
 X a Figure or Signature of the Spiritual and Eternal Powers , both the in- 
 ward and outward are efpecially in fev en Properties or Forms , each thecaufc of 
 the other, none is firft or laft of them. 
 
 a. That of the feven which is Superior in any Creature or thirg chiefly ligneth 
 that Body and the other Forms adhere to it.- 
 
 But the Artift with the true Mercury by fubjeding the Superior and exalting an 
 Inferior Property, maycaufetheSpirit to obtain another Will, giving other taft, 
 odour, colour, found and Ihape than before ; vi^. Life and Good , or Death and 
 Evil prevailing. 
 
 4. The Properties are Labourers in the Heavenly , Earthy and dark impreffion 
 alfo. So the inward Mercury is the Eternal fpeaking Word both in the Holy Light 
 World in the outward, and in the oppofite perverfe World. 
 
 y. That where i'fZfMrn is moft potent is of colour greyifh, black or grey, orwhi- 
 tim Buds in Vegetables of touch hard, of taft (harp or fait , the Eye of a dark 
 blew, a lean, long Body or Stalk. If it (as ufually it doth) awaken Murs it curbs 
 theheighth, and is crooked, knotty bufliy as in Oak fhrubs. 
 
 6. Where ren(« is next S'rf/Mrn not kindred by Afrfrj-, the Sude in that Saturnin P' sy* 
 Sulphur makes a tall great Man, Beail, Tree or Herb. 
 
 7. li^upiurhc^vQugtrmSAturnthznVenm^ and both than Marsy it makes an ^6, 
 excellent fair, vertuous, potent Body of good tafte, its Eyes whitifh blue. 
 
 8. But ifAferf«7 be betwixt re»»« snd Jupiter, znd Mars weakeft, then is this 
 Property in Saturn graduated in the htgheft Power and Vertue in word and work. 
 Ifit be in Vegetables they are long, of middle- fized ftalk, of curious form, fair, 
 w hite or blue Blofloms, which if the Sum influenceth incline to yellow 3 and if 
 Mars hinder not, be it in Man or other Creature, is Soveraign Univerfal Vertue, 
 exempted from falfe Influences, but is rarely found, being near to Paradife. 
 
 9. But if Afiiyj-be nexti'rffMywfupcriourto Verui and Jupiter, and Mercury caft 39*- ' 
 an oppofite Afpeft, all ispoyfon'd, and the Creature prone to evil, which if the 
 Moon alfo Influenceth, Witchcraft is manifeft. 
 
 10. If aBlofToin be reddilh ftreak'd with white, Fems is there j but if only 
 reddifh with dark ftreaks, a rough Skin on the Stalk or Leaf, a loathfom tai?e, it 
 obfcureth Life ; for there lodgeth the Bafilisk. It is Peftilential, but if the Artift 
 extradcth the Mercurial Poylon, and feedeth Mars v/ith^upiter and Fenus, it be- 
 comes a Love fire in Sol and an Antidote, 
 
 11. This Property makes the Voice or Sound grofs, dull, yet incliqing to be 4s. 
 flirill by rcafon of Mars, falfe and flittering, the Vifage hath red Pimples or 
 Streams in blinking, rouling or urfteady Eyes. 
 
 12. But if Mars he ViQKt Saturn, and ^up:ter under ir^ M?rc«7weak, ^«;« oppo- 
 fite, it prod uceth good hot Herbs; for hot Difeafcs, rough and. pricky, yet the 
 ftalk is fine and thin, the Flower brownifli. 
 
 1 3. Saturn alone, hurtcth in Man-like Difeafes j for it awakcneth Mitcwy in 
 the cold Property. 
 
 14. Nor may the undigefted hot Mats be ufed in which Mercury is inflamed, but 
 both be firft fublimed in:o Joy. 
 
 I J. AnHerbintheatbrefaid Property grows not high, is rough in fuch degree 48. 
 
 iz I ts 
 
j^ Signama Rerumi 
 
 as i^/ifJ hath ftrength in it, androheufed only externally, but the fce fubtle 
 part is expulftve and near to Mans Life, being then mcft potent. 
 fQ, \6 But if Mercwy be next Situm^ and next him the Moon, and Venm and Jupl' 
 
 ter beneatn and weak, then all is Earthy a: beft, let Mxn be where he will ; but 
 if Mirs be too near: is alfo poyfonous, unlefs Fenui oppofeth ; by whofe Power 
 it hath a greenilh Colour. 
 •jr. 1 7. If Fenus be next SaturTi, and the Moon FK)t oppos'd by Mars, and fupiter be 
 
 powerful, then in that Conftcllanon all is pleafant, the Herb flender, fingle and 
 loft, the BloiToms white, unlefs Mercury by Soi and Mars intermix yellow and 
 red. 
 
 18. There are three f-'altsin Vegetables chiefly Medicineablc which the Spirit 
 of the Sun makes operative. 
 
 I. Salt of Jw/i/fer of pleafant Smell and Tafte inwardly from the liberty of the 
 Divine EfT^nce, and Externally of the "^un and Venus. 
 $^] 2. SaltofAf^frj is fiery, bitter and aufiere. 
 
 3. Salt of 3/erc«7 is anxious and raging, inclined to heat and cold affimila- 
 ting it felf to eack Property , where it is in ^upiter''s Salt , it caufeth potent 
 Joy. 
 *- 19. In ^/-rrx 's Salt it makes Pargs and Stitches- and Woe. In Saturn s Salt, 
 Swellings; Anguith and Death, if not opposed by Jupiter zndFenus. for they two 
 oppofe nrd temper Mars and Mercury, yet by Mjrs and Mercury is the Life in Jupi- 
 ter. Fsnus ^nd Sol, where would clfe be a ftilncfs, thusisthe won't as profitable as 
 thebcft 
 
 so And when the Phyfician hath reconciled Mars and Mercury with Fenus and 
 Jupiter, t'^at thev all obtain one will; the Sun of life will revive and correct the 
 natifeatof the Difeaie into a p" a ant Jupiter •• This is only applicable to the Vege- 
 tative or Ser.fuive Soul of tie Elementary Body. 
 --^; 21. The rational oul hath Its Dieaies, ipringirg from care and diftrefs till it 
 
 lead to heaviness an D^ath, cured t^v removing the raufesofthat care, (^c. 
 yp, 2i So Sin 1- ath po) ft n'd the Mcmai Soul by Infl.iming his Eternal Mercury, 
 
 which wichthefting cfhis Mars, burns in the^orrible in^iprefTion of his Saturn 5 
 his Ferus is Imprifon'd, his Intcilcdua I ^w/^iffr Infatuated, his Sun quenched, his 
 - Morn dark. 
 ^Of Z7 To Cure this he muft with TerMj the Love of ^cd, and Jupiter the Divine 
 Urder.^andirg querch and apreafe the flaming Ai''rc«7, and racing Mars: Sq is 
 the^oulTinftured wrh Love, hi-; "inn then ll ii^e:;; and Jupiter rejoicethj for 
 Divire Love begetteth a Divine Will to Tii ftuied as able to die to felf- will,which 
 Dearh doth attain the rothirg wherein is ixoTitrba to touch or hurt the Soul, 
 who now doth neither fee, know nor live, but accordirg to tl e refig-^ation. 
 24. Here i*orh Chr.ft break the Serpents Head, and Crod become all ia all. 
 If. It i?. pofllh'e to live v ithout fickrefs but very djfficuk to bring the inward 
 into the ' utwaic*. as tht- Sur.iUuftrate-h Water becaufe theoppcfite v iji hath in- 
 troduced wrath in the out w ard Body, it mufl: die and putnfie, and enter af am in- 
 to the nothing, into the btginning of theCreationoutof which it departed with 
 Adam. 
 
 •T 
 
 CHAP. X. of the Inward and Outward Care of Man* ^ 
 
 O <"ui e Man God brought not a ftrange thing into him, nor did caf! away 
 the Humanity, but with the like of that which was corrupted introduced 
 
 aDi' 
 
Signatura Rerttm. ^6^ 
 
 a Divine Property into him. In Man was the exircfle/f Word Or Eternal Mmvry 
 infpokin ; which was the Soul with the Properties of all the three Worlds 3 Fire, 
 Light and Love. 
 
 2. >^iim{hoijld have put his defire into the humble, meek Hght and love, but 
 he made in himfelf the hunger after evil and good, and ib couid not Tin(fhire 
 his Fire- world and outward World wich Love 
 
 3. To reftore Mans right Image God introduced the holy Mercury m the fiery 
 Love- flame, with I'uch a defire of Divine Eflfentiality as makes Divine Corpora- 
 lity 5 which reinkmdled the Light of the E'rernal Sun in the Humane Property, {0 
 that the Humane.^ttpner of Divine Underftanding might again appear. 
 
 4. So is the outward Cure done. Mans Mercury was inkmdled, a Mercuj mnfl 
 Cuceif, but that muft firft it fclf be inkindled in Venus and fupit^, which alfo 
 gives it the "^uns Property. Not with dark cold Saturn^ unlefs foft fweecly ap- 
 peas'd with Fenus and fupiter^ fo will the Sun Ihine in Saturn^ and Death be 
 chang'd into Life, 
 
 f . The Knowledge how God reftores the Uoiverfal, is learnt by ftudy of the ^^* 
 procefs of Chrift from his firft Incarnation to his Afcention. The Eflfence of Fenus 
 fhut up in Death, muft beBaptizd in the Water of the Eternal EfTence: By which 
 the Imprifon'd Incentive ( as Fire falling into Tinder ) gloweth. Then muf^ the 
 outward Food be withdrawn, and the hungry Detire be tempted, whether it .will 
 go into God, and be fed with Mtntm, ( let the Eflence of time by refignation be 
 fubjed to that of Eternity, andfopoTefs the Elefted Throne whence Lvd/er fell) 
 or dcfire the Earthy Kingdom of Good and Evil, for outward Dominion: If its 
 will remain in Gods Love- fire, the Water is turn'd to Wine, fo is the outward 
 Cure alfo done. 
 
 6. But before the Univerfal Re ftoration be manifefl, all the feven Properties 
 muitbeChryftalized. each Form by a peculiar procefs forfaking their will in the 
 wrath, and come into the Loves Property wherem is no Turba^ all which Chrift 
 did in t!^e Humanity before the Body vt^s glorified- 
 
 7. '-v hen therefore the Frozen MouthinS'umrnofall the Properties is opened, 
 and that Food given to their hunger wherein is no Turba, the flagrat of Joy in 
 Love, dii'maveth the wrath (* and is as a Tranfmutation, but not fixt) the An- 
 gelical Properties apoear in view. 
 
 8. Tn Chrifts Temptation the fpeakingAfercM^in the Light, was given to the 20. 
 cxpreffed Mercury of the Fire; Property 5 becaufe Adam's Fires Property had 
 que xhed the Lights Pr'^^^rty. Chrift was tempted to depart out of the Refigna- 
 tion incoa. cfire of felfiih Propriety of worldly Avarice and Dominion, to the 
 Know ledge and Kng'iom of ""'ood and Evil, wh'rre pain and wrath is manifcft, 
 but in the Refignation isfacred Love, and no Ereath of Anger] as in the Light cf 
 the Fire is no pain of Fjre manitefl. 
 
 9. The Mother and Womb of all Beings is Sulphur : Mercury is her Life, Mars 
 hcrSenfe, Tcwkj her Love, ^Mpiter her Under ftanding, Lun^ her Corporeal Eflence, ^ 
 Saturnher Husband. 
 
 10. In the Philofophickworkthe Artift raifeth in the firfl: Kingdom the dead ^7, 
 Apoftate Child iliuc up in Saturn^ opening by degrees Paradiie again by Gods per- 
 mifllon- 
 
 Inthefecond Kinsdwn Luna, Corporally feeds j where the outward Mercury 
 hath not labpured So Chrift fed the 5" oco. ' 
 
 11. In the third KngMm. Jupiter, Chrift made Babes wife j fothe Artiftfeeth 
 the new Trf^rife up,rhef mr Elements appear with all Colours. 
 
 15 In the !■• u rh K' i^dom of the Mercurial Orb, Chrift reftcr'd the Deaf, 
 Dumb and Lepers j iQtne Artjiftfees hgw Heaven fevers it fclf from thp Earth, 
 
 X 
 
3^4 Signditira Rerum. 
 
 and again finks into it,Colourcth and t'urifiech the Matt«r,appearing in Antimony. 
 , ij. In the fifth ■K'np.HoniChrif^ ejc.ft:d:heDe.'iis 5 fo the Artift will fee how 
 
 Jupiter in Mir ciir J. t.nves upa b'ack twinking fiery Vapour out of the Matter 
 iftic-king lik'^ Noot, a linnger ofthe ro> ibn in Mercury the Devils Property. 
 
 IS' In thefixth Kingdom Chnfl: in V mis loved hi?, and humbly waQied his 
 Pifciples Feet, gavehimfelf up to bemock'd, beaten and crucified j fo the Artifl 
 will lee ( as foon as the material Devil, the dark tiery fteam is gone ) the Virgin 
 very Glorious, which the Arts it will be apt to thmkis the Philofopkick Child, 
 but in the tr>al finds it to be a V/oman, not the Virgin with the Tindure of Fire 
 and Light 5 for now Saturn, fiUrs and Mercury oppole, but 'Jupiter and Lum hold 
 with f^enus , but when the Power of wrath cometh, Lunx changeth her will, 
 vi^. Colour, and cryeth with the common people (fignified by her) Crucifige. 
 
 CHAP. XL The Procep of Chrifis Stiff eriftgj Death and Refitr- 
 region Symboliz.ed in the PhilofophickJVorkz 
 
 THIS whole Chapter confifting of eighty verfes, being a profound purfuit, 
 cfpecially ofthe fixth Kingdom, and theElFence and alteration in the Sym- 
 bolical Philolbphick procefs to the Suffering, <c^c. of Chrift, even from the al- 
 moft Triumphant Glory of the 1 hilolbphick Virgins Child, to his feeming Non- 
 exiftence, and again a meafure of reftoration to Royalty, is not thought fit to be 
 Abridged, but its entire Contexture left to farther Contemplation 5 to which the 
 Reader is referred. 
 
 CHAP. XIL //on? the Seventh Kingdont, viz. the Snn U revivd, 
 
 i.TT/"HEN Chrift died the Natural Death, it was for that Aiim had brought 
 his Humane and Senfitive Life, the out- fpoken Word, into another Fcroi 
 and Sound than the fpeaking Word or ¥ixt had fpoken it, v-^. into a Selfifh will, 
 by which death of Chrift, the true Humane Life fsli again inco the place whence 
 ./^«/.z;« brought it, where Gods Ruling Spirit was the alone Life of it in all the 
 three Principles, not to be longer to the Aflrumof the four Elements, but in the 
 pure Divine Element. 
 
 1. Chrift was the Death of Death, bringing Life thence into Eternal Liberty. 
 And whatfcever Jefus hath done through Chrift, in his and my Humamty, he yet 
 now to day doth in me. 
 
 3. The Frocefs is the Curfe, being defcended into the feven Forms , of which 
 the Life ccnlifteth J therefore as Chrift was a Death to the Human Self- hood, yet 
 the Hum.anity was not deftroyed. So the feven muS in the Phiiofophick Work be 
 by Death brought to one Will and Dcfire in the Eternal 5*0/, from Strife to Love, 
 yet remain in feven, as heated Iron, though ihining as Light, is yet Iron. 
 
 4. Let the Artift confider how he may give Death to Death with the pure Life, 
 and how to awaken the cifappear'd captivated Life whi-jh is Heavenly 3 fo that it 
 may again receive the Fire- foul, and it worketh of it felf. 
 
 f . And feeing it is not poflibleto bring the Earth to Heaven, the Heaven muft 
 bebrought into the Earth, (yix.) TheSoul muft be overcome, and eat of Heaven 
 will fhe nil fhe, tiU {he entreth with her Defire into the Heavenly Eflencej for 
 the dear Love life difmaycth the Murtherer, and fhineth in the Love- fire. So the 
 
 feven 
 
Signatura Rerum. 35^ 
 
 feven Forms bccome-linanimous, proceeding to the Univerfal, the Fundamental 
 Knowledge whereof is apprehended only by fuch ascntcrinto the Refignacionof 
 Chrift, and to fuch, tl)e way is Facile and Childlike. 
 
 CHAP. XIII. of the Enmity of the Spirit and of the Body , and 
 of their Cure, 
 
 I. 'T^HERE isa Vegerati/e Life confiding in the four Element?, a fenfitive in the 
 X feven Forms of Nature,a raticcinative in the Confte',lation,but the undef- 
 flanduig proceeds from God arifing out of the Eternal Nature/rom the Oyi of the NB. 
 one Element, the free Lubet in the fpeaking Mercury. 
 
 2. The Enmit>'originateth in the Mercurial Life, which confifts in Sulphur hua- 
 gring after Matter: which auftere hunger imprefteth to Coldnc-fs or a cold Fire, 
 (yii?) hardnefs, der.fity and darknefs, wherein it ftrives for Life, and in that Life 
 is the heat iiikindled devouring the cold ofics Subftance, begetting Light, when 
 alfo the Firc-fph-it dyeth ; for the Life of the one is the Deaih of the other. So 
 the cold fire continrilly without intermifllon by dymg , becomes Life to the hot 
 fire, and the hot fi; e by its f?rong hunger draweth, devourech and liveth by its 
 Mother the cold, out of the impreffion whereof it had its Ens, which it let: eth free 
 into the Lubet ot the Nothing : Thus the Fire is in the Light of the Lubet a Joy, 
 and in the Darknefs an akeirg Wo, yet without the one , the other could not be, 
 as is detnonftrated. 
 
 5. Man s defire was in the Beginning in the Liberty of God in refignation to his 
 Love-will, but by Self-will awakcn'd in Nature, Heat, Cold, Aftringency, Bitter- 
 nefs, Anguirti, Torturs. 
 
 4. The only Cure muft be a full and free religning the Self-will into the firft 
 will, by dyingto the erring will, and thereby become that to which Gcd at firft 
 created him Then will the pure Body of the Element (in which the Love-life of 
 God's Spirit inkindleth in the Soul the refign'd willj make the difappear'd Body 
 fpringfrom the fame pure Element, become the Manfion of the Soul, in a Para- 
 difical budding or bloomi;.g Renovation. 
 
 S The moft high gave every Property at firft a fixt Perfc6lion , but the Curfc 
 brought the Turba. And now feeing God hath given us Power to become his 
 Children, and rule over r- e ^-Vorld : Why not then over the Curie in the Eai'th, fa 
 as to open and fet free the captivated Paradifical Powers. 
 
 CHAP. XIV, How the three Principles interchange generating Good 
 and Evili yet all remain as at firft to manifefi the Glory of God, 
 
 i.,nnFrE firft Eternal Creatures Angels and Man, and unfixt Pr^duiflsofTime 
 1 Vegetables and Animals are all one thing, differing according as the Pro- 
 perties impreflfcd on them. 
 
 i. The Impreflion is caird Nature, and is the Mother and Manifeflation of the 
 Myftcry ; what hath been in the Eternal Will in both Centres accordin-^ toFire and 
 Light, alfo according to Darknefs and Eftence in the Motion of the defire to a ma- 
 nifcft Myftery out of Eternity into a time ,. which conHftcd in Sulphur, Mercurjf 
 and Salt. 
 
 3. Thefe 
 
^6$ Stgnatura Rerum. 
 
 5. I'hefe Powers introduce themfelves into Evil and Good by the feven efpeciat 
 Properties, when rhey are not in due Weight and Meafure but b} the j^revalency 
 of fome, the reft are captivated. 
 
 4. Whatfoevei- exceeds or departs from the firft or ler to which its M-.>ther 
 brought it forth ^annot go back and re en^er with its deprax'itv i ro the flj '■": Root 
 and guod flatc urlels it die , So, and fo only can ftand again there, whence firll it 
 proceeded Dcfore it became Corporeal. . 
 
 ^L S' T "e lower Hemilphear is the firfl Principle , * Kingcloni of Darknfefs. 
 ^'f\ The upj^er part the Salniter. The toIs above the ( :ircie th- Ki.g 'f m of 
 f I j Glorv The Form of Separation between th ; Li/irg ad Dead Efleatiality 
 \Ly is the fifth Form, the Love- defire, or Love flai:e- 
 
 ^- Sulphur is the Mother of the Creatures, arifing rut of the Darknefs, Fire and 
 light ; on the dark part it is Aftringeiit. Bitter, Anx ous 5 but on the part refcm- 
 bling the Deity, 'tis Fire, Light and Water. The Kire tividcs it felf into Teath, 
 (vii-J Water, and into Life fw'if. j Oyl, wherein the true life of all Creatures in 
 the external World confifts. 
 
 7. Mercury is the Wheel of Motion in the Sulphur, on the dark partis a fling, 
 and fevers in the Fire in its Mother Sulphur into a two '"old Water j in the Death of 
 Fire, into a Living- light Water producing Silver in Brimflone in the leventh Pro- 
 perty of Nature j but in the Fire its Water is quick- filver, and in the dark Anguilh 
 'tis ruft and fmoak in it, it is alfc Poilon. 
 
 8. Salniter is the Comprifer of all Properties, Mother of all Salts in the Crea- 
 tures, in thofe which grow in the Love defire, 'tis potent and pleafant, in the Evil 
 it's Eternal horror 3 ever afpiring above the Humility of Love. Whence is the Will 
 of Pride, and of all Devils. Irgiveth weight , im Aufterenefs, Earth, Sand and 
 Stones, in the Water in Sulphur and Mercury, Flefli, in the Oleous and Love Pro- 
 perty-, a fweet Spiritual ElTence, pleafant fmell in theFire and Light, the one Ele- 
 ment, in the luftre, it gives the precious Tioiflure , in the Salnitral flagrat, is the 
 fude of growth and pullulatir n, ic ahb holds Sulphur and Mercury from feverii^ 
 from each other, yet in the Salnitral flagrat thev pafs into the four Elements 
 
 9. The Properties are as lb many hungry Dcfires, eating of their feveral like- 
 nelTes ; the hunger of Timeeateth of Time, and that of Eternity, of Eternity : but 
 Man's Original, being from two Principles may by dying to the dark Self- hood 
 bring his hunger into God's Kingdom, and feaft with the five Divine Senfeson the 
 Divine Mercury. Yet fo great was our Fall, that the outward Man apprehends 
 this only by Imagination, though the inward Man penetrateth it, as the Sun doth 
 Water, which yet rcmaincth Water. ' 
 
 CHAP. , XV. Norv in the Will of the great ^y fiery a Good and Evil 
 Will arifeth, and the one introduceth it [elf into the other, 
 
 I. 'T^H E great Myftery was from Eternity, whence the one Element which al- 
 1 fo was from Eternity proceeded, in the Motion whereof, the free Lubet 
 of Eternity proceeded, as a Spirit, which Spirit is Gods. 
 
 2. And in or from the defire to Nature the Properties proceeded, havit^g their 
 Root in the gt eat Myftery,^ as Air out of F"ire uncontroulably and incorruptibly. 
 
 3. Inthcddireof EflTeoce inthecme Element arofe the four Elements with mani- 
 fold Wills, v^hcnce variety and contrariety came, as Heat and Ccld, Fire and Wa- 
 ter, 
 
Slgnatura Remm. ^^j 
 
 Wr, '&(;. each a Death to the other, all things under that Dominion are in a conti- 
 nual ftrife, dying and Enmity, no other way to be remedied but by the Death of 
 the Multiplicity of Wil]s,andRefignation of all Self Wilis and Luft to the one Will 
 (vi\'J the one Elemenr, the right of Eternity, a dying to i^elf-tulnefs and Luft, 
 which like a difobedient Child ftriveth againfi its Mother , and is irs own Enemy 
 and Dcftroyer unlefs Mortified in the Death of the Lord Jefus. 
 
 4. The refign'd Will is not at all careful, fave only to bring its defire into its 
 Eternal Mother, and united with her, be it felf a Nothing, this the Self will calls 
 foolifhnefs, but the rcfign'd Will doth (as a potent Champion) continually bruife 
 the Serpents head. 
 
 5. The Elemental and Sydereal Man is only the Inftrument wherewith Man's 
 Soul laboureth in the refigned Will j for thereto it was Created , but the Soul in 
 jidam makes it Lord and Mafter. 
 
 6. The refigned Will hath no reft in this Cottage, but is ftill in Combat^ and the 
 good Angels defend him from Satan's fiery Darts, (v.2 j.) The Doftrines of Chrift's 
 Satisfadion, which teach not alfo the Death to Self in Man, and refigning of the 
 Will in Obedience as a new-born Child, are flattery and words from without,not 
 in the Speaking Voice of God , Chrift's Dove which teacheth the bearing Fruit in 
 Patience, budding forth always as a fair Flower out of the Earth. 
 
 7' The knowing Doftor and Difputant attaincth not as fuch, what the humble 
 Herdfman by dying to his falfe Will doth 5 for a Chriftian is the moft fimpic 
 and plain Man upon Earth, having nothing of his own to lofe, all being given up 
 already, nor any thing to feek for himfelf, but for the Lord 3 being dead to him- 
 feif, what he poflefleth as an ownhood , is only as a Steward , Servant or Di- 
 ilributer. 
 
 8. But all arrogated Authority which is introduced to felf- hoed and extraduced 
 it felf quite from God, is Sacrilegious. The felf- will generates it a Form accor- 
 ding to the prevalency imprefling moft vigorou fly in the enmity of his innate de- 
 praved Nature, both inward and outward. But the religned Will is formed by 
 the Model of Eternity as an Infirumcnt of Mufick into the Love- harmony, where 
 is no Turbay but the end of Nature, Reft ; whence firft it fprung a mcer ravilhing 
 delight of all the Senfes, where God is all in all. 
 
 CHAP. XVI. Of the Eternal Signature and Heavenly Joy^ and why 
 were produced Good and E'vil, 
 
 1. TI^HAT God is in his Eternal uninchoative Generation, that is alfo the Crea- 
 tion, not in Omnipotence, but, like an Apple fwhich is not the Tree) to 
 manifcft the Glory which was in the Eternal Myftcry. As one only Air melodifeth 
 varioufly in feveral Pipes ard Organs , founding alfo in each Note, in fome plea- 
 fant, in other harfh : Thus in Eternity is one only Spirit the Manifefter of ail the 
 Works of God. 
 
 1. The feven Superior Stars, and all the lefter, as fo many Kingdoms, figure the 
 Angelical Principalities, and moft Inferior Exiftences as one Clockwork. 
 
 3. Let none therefore blame the Creator, as if he made it Evil 5 for the Crea- 
 tures departure from the equal accord , makes that Evil which was very Good , as 
 Aidtucjftr, who leaving the Harmony, brought him to the cold dark Fire, out of 
 which is the hot Fires Generation. In the Holy he is Holy, fo Angels and yen 
 praife him in the might of Love, and Devils praife him in the might of Wrath ; 
 God's Wrath is * his Joy, not as if he lived in impotency, but in Fiery Might, as a "^ The Devil 
 
 A a a Potent 
 
Sfgnatura Rerum. 
 
 Potent King in the dark Principle in trembling Anguifli. So in the Divine An ge- 
 lical Creacures is a trembling Joyfulnefs, in the Holy Light andFire of Love. 
 
 4. Thus is all a Fire in their fevered Properties, theoneth€ Poifon and Death 
 to the other 5 ye: if there were no Wrath, there would be no Love : as no Fire, 
 no Light. 
 
 J. God, is himfelf all, but called God only according to the Light of Love, but 
 in the Darknefs a confuming Fire. 
 
 6. The Creature when departed out of the fir ft Harmony, becomes an Enemy 
 to the Being of all Beings. Even Holland Nature in the Wrath Property is the 
 Devils Enemy 3 for that he would be Lord in that wherein he was net created. 
 
 7. Every Spirit of Angels and Man was created out of the two Eternal Princi- 
 ples, of Love and Anger, Light and Darknefs in equal weigl^it, arid may taJic to ic 
 felf a Lubet either of Good or Evil, and what Property the Wili-1'pirit of theCiea* 
 ture awakeneth, by that it is ruled j for dying to the one, it liveth to the other. 
 
 8. He is elededthat dyech to Sin in Chrift's Death, and by Divine earneft Defir© 
 breaking the Sinful Will, fo perfevereth as by the new birth to rife in Chrift'i 
 Refurredion. Chrift calleth to gather , as the Hen her Chickens, but they would 
 not , 'tis not faid, they could not. He that blameth God, defpifeth his Mercy intro- 
 duced by him into the Humanity , and bringeth Judg.ment on hisQwn S©ul aai 
 Body, 
 
 (Bot:^ 
 
CALLED 
 
 Predeftination. 
 
 CHAP. L What the Only God is, or the Sole Will what it is ? 
 
 I. T^H E Abyflal Will is the Father. The conceiv'd innate Will of the Abyfs '„- 77 ,, ,^ 
 1 the Son. ^'Miir.!^. 
 
 2. The Exit of the Aby fs through the conceived Ens, the Holy Spirit. 
 
 3. The Lord our God is Ore only God, that ncitlter willeth nor can will Evil, y ^ -^ 
 for if he did, there were a Rent in him, and fomecaufe of Contrariety, as far as ' 
 
 he is called God : * but hath (as the Sun) one only Will, to give out himfelf in Life '^ ^6. 
 and Power to all things,and is without ground,place or timestake away Nature and JVhere and 
 Creature, and all is God: forego the out-fpoken Word, and you find tke fpeak- how to find 
 ingWord. ' G'oi/. 
 
 4. The neat eft way to find God, is for Man (who is his Image) to fink down 
 from all imprinted Images, Difputes and Strife, depart from Self- will, and Defire : 
 and demerfeit felf folely into the (ingle Love of God, which he (inChrift) hath, 
 after Man's Fall, firfl: introduced into the Humanity. 
 
 5. Let Man go forth from all Images , when he will underhand the Eternal ^ ^ . 
 fpeaking Word ; but v.'hen he v/ould know whence Evil and Good proceeded, and j ^ * 
 God's calling himfelf an angry Jealous God, le?t him look towards the Eternal ''' J ^I' 
 Nature to the out-fpoken and formati Word, an3 then to Nature, the Beginning ^ '' 
 Temporal Nature, wherein lyeth the Creation of this World. 
 
 CHAP. 11. Of the Origwal of Godsfpeahing Word.diC 
 
 1. /^^ReaturelyReafonthinketh, God from Eternity by Predeftinate purpofe 
 V^ rafolved his Wrath on fomc fiiould reveal his Ma jeily: and on others his 
 Love and Msrcy, as Fire doth Light. If fo, then there muft have been Thoughts, 
 Confultation and Caufe of it. But he is only one , nor can only one thing be at 
 ftrifeinit felf, whence Confultation fliould arife to decide ic. 
 
 2- Every thing fpringing from a Beginning lefs Ground, hath nothing before it 
 can deftroy It, unlefs it bring it felf into a Heterogene Will, incongruous to that 
 whence it fprung , and fo feparate it felf from the total intirenefs ( as did the 
 Devils and Soul of Man) break it felf into a peculiar, off from the intire Will, and 
 pivmeUnigeniture. 
 
 Aaa 2 3. =fThe 
 
370 Gods Ele5iion of Grace calld Tredefiinatton, 
 
 '^41. ?■ ''■ The Powers to the Produdlion of the Word are God, and the Magnetical 
 
 Attraftion, Science or Root, in the beginning of Nature. That attrailion of the 
 Deiire revealeth God's Ma je;ty in the Power to Joy and Glory, which is the Root 
 of Darknels coming to the kindling of the Fire, according to which God caliech' 
 him.clf an argry Gcd, and confuming Fire. Wherein alio the Divifibihty, Death 
 and Dying, ard grofs creatureiy life cxilieth. 
 * 17' 4 * Men that fay God willeth Evil , do accompt him a Devil*, for the willing 
 Evil is a Devil ; they fnould diftinguilh God from Nature. 
 God. never f. In Nature, as Metals, eiTf. having in them Evil and Good, one thing is fet 
 
 roiUeinor cm againfi another, not to be at Enmity, but that the M]jier!um Mugrumihonl^QUr 
 wiU Evil, tcr into diftindion, and be at an exulting Joy in the Eternal one. 
 
 6. The Eternal Will, fehovih, manifefteth its Word through Nature, huttaketh 
 not Nature into him : but the Word takcth Nature to it, in the Science or Root. 
 V. 10 J'. 7' "*■ God is called God only according to the Light, in the Love fire and Tem- 
 perature : not in the Divifibility. 
 
 C H A P. III. Of the Sevm Forms and Creation, 
 
 r. 'T^HE FirftFormcf the Beginning to Nature, isAftringency, Father of Sal. 
 JL The fecond Form, is perceptibility, the Wo, ts'c Father of the Mercu- 
 rial Life. 
 
 The third Form, is Anguifh, Father of Sulphur, arifing from the ftrife of the 
 other two. 
 
 The firft arifethfrom the Fathers, The fecond from the Sons , The third from 
 the Spirits Property. The firft, the Ground of Strength and Might; The fecond, 
 of Diftindion, Speech and the five Senfes; The third of every Life of Light, Love- 
 fire, and confuming fire, of Joy and Sorrow. 
 
 The fourth Form, is the kindling of the Fire, where Light and Darknels fever, 
 here is the Shrieks, Terror, Poifon Life, Torment, Hell refulting from the firft 
 Three : The Trembling is at the great Meeknefs, as when you pour water into the 
 fire, here rifeth the flafh, at this parting rifeth the Light out of the Temperature. 
 
 The Tin(fture goeth hence, the Power of Fire and Light, Virgin Scphu. From 
 V. 41 to f^. lye high Myfteries-, 
 
 The fifth Form, is the true Love- fire whicH fevers it felf from the painful Fire 
 into the Light, having all the Properties of the three firft in joyfulnefs, drawing 
 into it theTinfture of Fire and Light, Vir^m Sophia. This is the power of the 
 Speaking Word, the Water- fpirit which flows into a Fountain of Eternal Life, 
 ^ohn 4. 14. Spiritual Blood, Divine Subftantislity, Heavenly Corporeity, of which 
 Chrift faithjhecame from Heavcn,and at the lame inftant was in Heaven, jFo^.j-rj. 
 The Food of the fiery Soul, Angels, <i^c. 
 
 The fixth Form the Sound, Spiritual Senfes all in the Temperature in which 
 Adim was, but Luft would taft the multiplicity of Properties and leave the Tem- 
 perature, and fo the Properties departed each from other, as heat, cold, dry,moift, 
 hard, foft, harfli aftringent, fwcer, bitter and four, which God did forbid ; thence 
 followed beftial Defires^heat, cold, bitter, ftinging rulhed in ; thence were brought 
 in Poifon, Turhx nugm, and Chamber of Death. 
 
 The feventh Form . is vv here the Sound makes it felf audible, for the fifch Form 
 is wholly Spiritual, Lw^^i and Saturn the beginning and end. Thus the leven Spi- 
 ritual Properties and Powers b!i.:g themfelves into creatureiy formation, by tiic 
 ilrife of the feven outward Properties, for in the Temperature no Creature can 
 
 be. 
 
Gods EleBion of Grace call' d Fredeflf nation'. 37I 
 
 be generited, for it is the only One God.but in the Exit the Wonders and Creature- 
 Images may fpring forth and exift. 
 
 CHAP. IV. Of the Original of the Creation. 
 
 1. A LL Eternal Creatures have their Root in the Speaking Word. The Tem- 
 AX porary have theirs from the out -fpoken Word. . 
 
 2. The firft Principle in the fiery Root (which is the Centre of Nature) arifeth 
 
 notin the Trinity, but where the Power of D.ilinc^ionpursit felf into Nature, to q^j^ accord- 
 perceive and move : which firfl: Principle in the Darknefs , is a cold aking fire, j^.^^ ^^^^ ^^/j 
 according to which God calls himfelf an angry jealous ('or zealous) God. ^ Principle is 
 
 3. The fecond Principle is, where the Dmne Root in the Fire parteth it felf into ciUed Angrr 
 the Light, and intrcduceth it felf into Nature to Manif? liation of Divine Joyful- :£gaiotis or 
 ncfs, according to which God calls himfelf a loving Merciful God, that willeth nor zalous. 
 can will Evil. InthcfecoTid 
 
 4. The third Princfple is in the feven Days Work; in which the fevcn Properties p^i^ciple 
 
 of Nature brought tliemfelves into Subftance, which Subftance is Holy, Pure,Good. ^ ^J-^^ \^^ 
 The one Element called the Eternal Heaven, City of God, Paradife. Lovirz. 
 
 y. The Being of all Beings, the Holy Spiritual World is the Exprefling Word of ^ f *^ 
 God, which bringeth it felf into Subfiance in Love and Anger, fo that in the Im- ^ ' ^^ 
 preffion of Darknefs is underftood Evil, and yet in God is not Evil, but in the • 3?i<-^ • 
 Creatures Self- hood , and yet there alfo is Good, as far as the Creature ftandeth in 
 the Temperature. 
 
 6. The Angels were made in the feven Properties, which drew themfelvesinto Three Hieritr^ 
 three Hierarchies, according to the three firft Properties or Principles- chies of An- 
 
 7- The firft Hierarchy ftandeth in the Father's Property, in the fire of Strength : gf^J- 
 thcTiniflure of the Subftance of Nature. 
 
 8. The fecond, confifts in the Light- fires Tindure , the Son's Property in the 
 Eternal Nature, and istlie Holicft. 
 
 9. The third, in the Self- hood of Nature playeth in the Properties, as the four Lucifer ^4ve 
 Elements do in the ftarry Powers, into this, Lucifer hzt\\ given up himfelf, with himfdf into 
 his Root into Luft of Phantafic : and hath left the Temperature, introducing falfe the third 
 evil Magick. Principle, 
 
 I o. Their Will is meer Pride,alfo Covetoufnefs, from the Aftringency and multi- 
 tude of Properties,a flinging Envy,from the Fire, a defpairing from the Anguifli. 
 
 ir. The Angels were created, before the time of the third Principle. The De- 
 vil lifting up himfelf was in the Power of the firft Principle, fo came his mighty 
 Kingdom of Phantafie j which caufed the Mother of Nature, the Wrath of God, in 
 which Compreftion came Earth and Stones, not that the Devil caufed that, but 
 caul'ed the caufe of that,in the lump whereof they would do juggling feats, but that 
 is alfo withdrawn ; fo that he is the pooreft of Creatures. v. 82. 
 
 Ohj. Though the Angels fell,God might have re-infufed his Love into them. 
 
 1 2. Ar.fvff. The Devils whilft Angels (Eternal Creatures) ftood in their free will, 
 in the Temperature, towhat they would incline them felves, that they would be, 
 and fo eftabhfh and confirm thcmfelves- If he had after fate in the Holy Power of 
 Light, he would attradonly the fourcc of Torment and Poifon : as if a Toad were 
 put on a heap of Sugar. 
 
 15. But as the Sun,for Days and Months fhines on, warms and pierceth a Thiftle, 
 which yet the more ftrongly grows to be fuch ; fo the Devil would be and no other- 
 wife but is in God as Night is in the Day, (hut up in the Centre of Nature not ma- 
 nifefted. CHAP. 
 
"571 Ele^ion call'd Predefikathn, 
 
 V. Ill, 
 
 i>' 1x6. 
 
 CHAP. V. Of the Original of Man. 
 
 THE Original of every Creature may be found by their Being and Food j 
 for every one reprefcnts its Root, and will feed of its Mother, there being 
 in the expreft word, 
 V, 6s. I. The Property of the dark wrathful Nature, whence came venemous evil 
 
 Beai% and Worms, which would dweU in dark ho'.es from the Sun. 
 
 2. There are fome from the Kingdom of Phantafte, the Sprnus Mundiy as 
 Apcs,^:;. that play tricks, and hunt, vex and worry others. 
 
 3. Ther.' are quiet, good, friendly, tame Creatures, the Model of the Ange- 
 lical World, yet evil Properties mix among the tame. 
 
 V' Sf. T.'-.e Creatures of time are of the four Elements; but the Body of Man is 
 
 out of the Temperature, whence came the four Elements, Earth, Stone, eirr, cut 
 of the quinteffence, whei-ein Heat, Cold/eirc ftcod m equal ballance and weight. 
 So that being de;per (that is, greater j than the Creatures, was to rule in and ever 
 them: Northat Man's Eeftial Properties, were then creaturely or manifeft, but 
 th3 Eju of all Beings lay in the Human Ens. 
 
 Ad.t;n did eat Paradincal Fruit in the Temperature, not to be fwallowed down 
 into a Carkafs for the Worm^sj but the Centres of diftindion and feparation were 
 in the mouth. He was naked, yet clothed with glorious Paradife, and was to- 
 tally a ChriftallJne Image, a Mafculir.e Virgin, yet with both Tindiures in the 
 Temperature; hadheP.ccd, Man's preps gaticn had been Magical. As the Sun 
 penen-atech Glafs or Chriftal, without breaking it. But God well feeing Man would 
 not ftand, ordained him a Saviour and Regenerator before the foundation of the 
 World. 
 
 CHAP. VI. of Mans Fall, and of bis Wife, 
 
 O D ( having made Man ) faith, Gtn. i. 3 r. AU vras very good, and yet 
 _ [ Gen. i. 1 8. faith, Ic h not good for Mm to be slone ; and therefore made the 
 Woman out of him. 
 
 Q^ fVhy tPiii tot the J-Foman miie at fir /i, ex the Femde vfas of all ether Creatures ? 
 A. 2. Becaufe perfeft Love is not m one only Tintfhire ; Man could not f!and 
 erernally but in two ; and thofe the Fathers and Sons Properties; he had both,and 
 jfo Was the Image of the one only God (undivided; Fire and Light. 
 
 3. But when the Lights and Waters Tmfture, his Paradifical Rofe Garden, 
 wherein he loved himfelf, \\ as fevered from him into a V/ife, he could not in the 
 Image he afterwards came to be, fiand eternally. 
 
 Q. 4. Why did. God divide him into two Images ? hs forefsio vchat nmnuld be before the 
 ^ Creation ; and therefore it muji be his predeftinate purpofe that he JhouU be, what he came 
 to be by hk tail. 
 lUuftr. I. ^. God s fore-knowledge, and his fore- ordination are not the fame things 
 
 lUultr. 2. Gcd created no Devil; had it been Di\'ine 43redcrcrmJnatc purpofe that fuch 
 
 fhould be, he had been created fo. 
 lUtijtr. 3. ji^g Qjjy will of God gave it felf into an Angelical figure, but the fiery Scknct 
 
 or Root, according to the Property of the Dark World, preflsd forth; and begot 
 it felf into a predcftinate purpofe. 
 
 5o 
 
 G 
 
Ele£iIon call'd Tredeflinatm. 3-,* 
 
 So when the Light became creature!/, the dajk, cold, painful Fire ore/Ted thf^TUuH^ . 
 Image of Phantafie into the Will; which Will did generate cor/trary to thc1<^ ^ ^' 
 perature, and fo was thrufl out from God. • v«.i 
 
 NooQelhoulddaretofay, a Will is given it ^6 w/i- j but the Will to Evil ^dlllufir r 
 Goodexmerhwitninthe treature. ttLiuiH«/»r. y. 
 
 God generated! (as far as he IS called God; nodung evil and oppoficeta himfelf, lUufir. 6 
 but heat and cold come from one Root ; the Emmy rilech in the place of di^ 
 
 The Scienccof the Soul which could frame k felfta evij,, could aifo frame it imr -r 
 felf to good i for God is no way the caufe of Man's Fall, or of the Devils but \\\ '^ ^* 
 divifion or variety, of the manifdled-Woribctrif drawn intcyl^-o^^^^^ W he 
 influence of the Dark World drew^ifon from the ternp-rature ^^"^' "^"^ ^^* 
 ^ Now thisDivifibility of the maniMed VVord of God, is not called God s but lUft^- 8. 
 God (as far as he is called God) wil cth only good, yet may be faid to will evi 
 and good ; mthe good Angels he willeth eood, and in the evil Angels he willeth 
 evil 3 and whatfoever hath leparated it felf to evil, willeth evil. T/rfe from v. 70. to 
 the end of the ^th Chapter. ' ^ 
 
 The fiery Science of Eve's Soul imagined into the crafty fubtilty of the Sernent Itlulir 0, 
 and deftred to know evil and good, which firft fte gazed on, anVthen adS^^ ^"^ ^ 
 then tryed did eat and finding {he fell not prefently down dead, gave to Mm 
 who had plunged himfelf in it when he flood in the Image of God but ve- harl 
 not eaten it into the body till that very time. ' ^ "^ 
 
 CHAP. VII. 
 
 I. V. n8.^. 
 
 ALL are dead in Adam, therefore fame are predejiinated to Life 
 others reprobated, and how can the Child help it if God will ret 
 have it ? 
 
 V. 13 2. Q, What can the Child help it, that it becomes a thiftle Child> 
 V. 1 33. iU And are not men at coming into the fVcrld excluded by Reprobation ? 
 
 A. 2. That evil Parents introduce pride, falfliood, malice, covetoufnefs, cruel laudr - 
 ciirfingiJaid on t|iem (by caulc given) and fo the Ens of a Serpent Doc Wo'f ' ' 
 
 ^*roton ^°'^' ^^^"' '^'^ ^^^^' ^^^^' ^ ^^'"^^^ '" ^^^ ^^^' ^^^ ^^"^s 
 
 And how can the Love of God help it, that Adam kft the TemoTatur? onA lUuHr t t 
 turned his Free Will into the Tree of Eviland Good' temperature, znd i^ujtr. 11. 
 
 rn^I^TM^T/S^' ^''""iT ""Vl" ^^''^^^ f'""' ^^ '^^ '^^''^"^s and Anceiiors lUnftr. u. 
 come Thiltle (Jhildren, and there lieth the hardening. 
 
 CHAP. VIII. 
 
 V, iif»E ^^^GhiW ».ge?|eratedoit* of the-'Prrtp-rtifs^of r the Pa-' 
 
 fiaurati;;'. ?.? A ""T ''^' '^Tr.' '^''' ^^^'^^".f ^e Conf^dlations alter in the Con- 
 itf k IS anTwered":^^'"'''^ '''* ^' '' ""^^''^'^^ ^^°^ '''' ''^" ^^-'^^ ^'^^P 
 
 Dn^iWrJ^^'^%^^7"''^!* one Tree. When did the Sun alter a branch I/^»j''. iS- 
 on alour Crao-trec, fo that it became fwcet ? and (hguld Cod go quite contrary 
 
 to 
 
374 Election calfd Tredefiination, 
 
 to 'the predeftinate purpofc of his out-fpoken or exprefled word for a Thiftles 
 fake? V. 177. 
 lllufir. 14^ The Will to partition exifteth in the Ens to the Creature, and the Will to the 
 Holy Life exifteth out of God in Chrift. See <:/?<tp. 10. v. no, 12^. to i^f, 145, 
 1 5- 1, If 3. alfo chip. II, 130. to the end. And chup. 13. per tot. opecially the 
 1 5th V. to the 40th. After all which foUoweth an excellent Appendix of Repen- 
 tance. And laftly the CU-vU. 
 
 See more concerning Free Will, (3'c, in the My(iemm Magnum^ Chap. 26, 
 
 This being the Author's 1 6ti Book, was written Anno 162^. 
 
 BAPTISM 
 
BAPTISM 
 
 AND THE 
 
 Lord's Supper. 
 
 The firft Part being of Baptifm. 
 
 C H A P. I. Firft Book of Baptifm. 
 
 J. 'T^'HAT Chrift's ccmmunication of himfelf to the Soul by his Tcftaments, is 
 X not in an Image- like way, as the realbn of one parr of men judgeth, nor 
 are the Teflaments only Signs and Symbols to keep what he hath done for us in 
 lively remembrance, as others difpute. 
 
 2. But the Inward World being Paradife, (whence fprung the Outward World) 
 Chrift filleth, and ruleth vifibly, and the Outward invifibly, and penctrateth the 
 faithful .*'~oul, as Fire doth Iron, or the Sun doth the Plant, which it nourifhech 
 and matureth till ic becomes wholly folar, and the Fruit ripe and tender ^ yet is 
 not the Sun rent, or any part broken off, but the power of the Sun dwcileth in 
 the Plant. 
 
 375 
 
 CHAP. II. 
 
 I . "V /I AN's Fall was the breaking its defire from the Love and Meeknefs of 
 WX God, mro its own, which became a wrathful fiery Soul, whence the 
 Fterral Darknefs exilled 3 (o that it wanted for remedy the Spiritual Oyl and 
 Water, wherein Divine Love and Meeknefs might flow into it again, and make all 
 a Love flame. 
 
 2. To this flowing in again, there muf! be a Medium, Subjefl or Antitype, 
 whereby the Hurran Faith might receive Divine Vertue, and kindle the Light j 
 which ^''edIum was the Circumcifion and ^'acnfices, Baptilin and the Supper; for 
 God did fct i 1 the Human Heavenly Being, pcriflied in yid^m^ his new Grace 
 Covenant. 
 
 3. So chat the holy Sacr.ficers before the Flcud, did fee the Soul facrificed in 
 the Fire of God's Wrath, anc through that in- fpokcn Covenant changed into a 
 Love- fire, the fa fe v. ill being burnt and dying, ard a new- born Child of Meek- 
 nefs in the Light, was apparent, as Light levereth frcm Smoke, and how the Soul, 
 through Chrift's death, would give up it felf, and be changed into an Angel. But 
 this was not common Fire. 
 
 4- But when Mens vanity prevailed with the Souls falfe Fire, over the holy Fire, 
 
 B b b the 
 
5^5 Baptifin and the Lort^s Supper', 
 
 the Ploud, (the Type of Baptifm and God's Meekrcfs) overthrew them : to fhew 
 what the holy Water of Eternal Life would do. And then was renewei the Co- 
 venant with Abraham and ffaac, by Circumcifion on that fame Member, to ifevv 
 the unclean beftial Birth fliould be cut cfF from the Virginity Anam iiad, and 
 fliould have flood in. 
 
 CHAP. III. 
 
 that holy Lights Power, the true Eternal Spirit. Thirdly, The Outward Worlds 
 fubf^ance, the Afiral Soul with its Body out of the Lim^* of the Earth, ftanding in 
 the four Elements ;and therefore the great holy Fire of Love manifeilcd in the 
 Humanity of Chrift, muft baptize this our threefold Humanity, that each Prin- 
 ciple might be baptized with its like ; -.-ii. 
 
 2. TheFarhers holy Fire. The Sons holy Light. The holy Spirits Life. 
 
 5. Thefirflis the found to continual Repentance, a concufllon and trembling 
 with Fire, wherein is feenthe bitternels of fin and fuffinrgs, and death of Jefus 
 Chnft. And when the Self- will is ftiakcn through Repentance, tr.en the holy Oyl 
 ©fLove penetrateth, and by the anointing of Love healeth tliofe wounds. 
 
 4. And the Holy Ghoft manageth the Ofiice, baptizing with a new Life. 
 
 5. But Mans third Principle, the right Adamical Manout of the four Elements, 
 16 baptized with the Outward Worlds Ibbftance, the Water. 
 
 6. By the aforefaid Adamical Man, is meant the Sprius MuJidi^ vi^. the rfght 
 Aftral Soul, w^hich at the laft day ihall come again and be tryed. 
 
 7. Note ; Man hath an immortal Soul.and a mortal Soul. (^•/^. j the Aftral,but it 
 wasChrifl's heavenly Blood that fell with the other, whfch made the Earth t--emble, 
 
 8. Hethatishimfelfbaptizcd with the hofy Anointing, hath Faith, which may 
 enable him to baptize ; elfe heefFe<fleth nothing, but is as the Font-ftone ; but to 
 thebelievingParcntsChild. the workisnot wholly powerle'.s, for the fake of the 
 unworthy hand j for if Parents have put on the Anointing, why not their Chil- 
 dren whom they generate out of the Property of their Seed ? 
 
 I. ^T^] 
 
 CHAP. II. The Lord's Supper. Part II. 
 
 'KE Soul is the Fathers Fire. Theholy Love- fire of the Divine £«/, hea- 
 _ venly Flefh and Power in the Light, being Chrift's fubflance, tmdurcth 
 he Soul w ith the Tinfture of fupernatural glance and life. 
 
 2, As fweet Oyl put into comimon dark Fire arifcth into a Light ; fo is Chrift 
 received by the mouth of Faith, become the Light of the World by kindling again 
 the vaniilied heavenly Ens of Adam^^v.d fnining m the unlocked Paradiiical ground, 
 which is the City of God, where the Holy Gho;"^ dweiieth in Man, of which Chrift 
 Uith,^ch.6. $6.Hethateat(tht>7yf.'JJ},iir.ddrin!i£thmy blood, co-^inueth in ne. ar.d I 
 The Soul s -^ ^-^^ which is a real and fubflantial eating and dginking Chrift 's heavenly Fielh 
 
 "^'fr-Tl and Blood. 
 am drtniietb 
 
 Cbrift's ¥UJh ^^'^ ^^co^ as truly as tht PUnt the Suns Virtue, ertbe heated Ir en tbe Fire. 
 
 5. The 
 
the Lords Supper, jyy 
 
 ?. The Holy Flefiiand Blood is taken into the Soul, which cometh freely as 
 the Sun doth into Water which reraineth its heat and light 5 or as Fire penctratcth 
 Iron, and gives ir heat and light. 
 
 4. Alfo 'tis the whole Chrift, as they did eat the whole Pafghal Lamb. 
 
 5-. The Bread and Wine is the Medium in which the Heavenly Humanity of 
 Chrift meets the unlocked awakened Word of Promife and Grace Covenant, 
 which is hid m Man. 
 
 6. By the Bread and Wine faid here to be the Medium, is rot meant the grofs 
 Elements of Bread and Wine, but the Tin(5lure [orC^uinteffcnceJ whence com- 
 eth or growcth Bread and Wine. Cbap. 3. ver. 24. 
 
 CHAP. III. Horn theDifciples ofChrifi did Eat and Drink.Chnfls 
 Fle]h and Blood? 
 
 1. VTOT the palpable Fleftily Humanity, but the Spiritual Humanity the Vir- 
 j\| tue and Power of his Body and Blood, his own MumU in whicn was :hc 
 Divine and Humane Pover, which js a true Humane Subftance of Flefh and Blood, 
 a Spiritual Flclh out of which the vilible Image groweth, not only by Faith in re- chrifls Ftrt' 
 membrance of his Suftcru^gs, Death, (ire- as la ignorantly laid, but really, di^calHuma- 
 Chriils Paradilical Humaniry preffcthinto their Souls, as a fparkleof Fire fall- j^,t,f((fgth^ 
 cth into Tinder, and tumcth the whole Tinder into Fire and Light. ^Fireimo Tin- 
 
 2. The Divme Fleih and Blood ofChrilf, cannot be recciv'd but by a Mouth . 
 fit to receive it. 
 
 3. The Mortal Flclh comprehendeth it, no more, than the grofs Stone doth 
 the Tm<fture of fine Gold that is in ic 
 
 4. A Man cannot fay 1 am Chrift, becaufe Chrift dwelleth and worketh in me ; 
 no more than the Herb can fay, lam the Sun, becaufe the Sun worketh m it. 
 
 CHAP. IV. What the Wicked partake of^ and how a Man JJ)Ould 
 preparCy that he may be Worthy ? 
 
 I. T TE that receives this without Repentance (that is ^ turning from Sin re- 
 1 1 ceiveth, as Juda/!^ his own Judgment and Condemnation 5 for his wick- 
 ed Will defireth not to die in Chrifts Death, but only to arife and live with his 
 Sins in Chrifts Refurrcdlion, yet in theSpirit of LMci/er he treadeth on the Death 
 of Chrift, and participateth indeed on Chrifls Anguifli, Death, and going into 
 Hell, but in the Spirit of the Devil, without rifing to newnefs of Life : Better it 
 were he did not touch or meddle with it. 
 
 2. They talk of Abfolution and Pardon of Sin, but leave it not, and fo Sathan, 
 as he did to fuias after the Sop, entreth- Thefe Crucrfie Chrift. 
 
 3. But they that rightly prepare, die to SiD« r^lign. thcmjelves .to God, have 
 the Spirit of Chrift erefting his Kingly Office and Fallace in their Hearts, a liv- 
 ing Conqueror over Death and Hell, thefe rightly receive Chrifts Flelh and 
 Blood. 
 
 Bbb 2. CHAR 
 
3^8 ^^^ ^y^' Supper, 
 
 CHAR V. Of the DtfpHteSf &c. ahHtChripTeflamms, 
 
 'O' 
 
 ^N E Party fayi the Bread and Wine ii fubf^antially charged into Chrifti 
 FlelTi and Bleed, and fo will receive Chnft into the £cjtul and Mortal 
 Maa 
 
 2, Another Party fay, it is only a Sign that the Body pf Chrift was broken and 
 
 died fcr us, and deny the fubfiantial participation. 
 
 Th right A }• The third Party fay Chnft is participated with and under the Bread and 
 
 d teal w Wine, that is, Chrifts FieQi and Blood, is eaten and drunk with and under the 
 
 •♦„ • Bread and Wine, but yet know nothir^g of the right Adamical Humanity, and 
 
 T 1 "d '% deny the fubftantial Inhabiting of Chrift. 
 
 htTso'^l 4' For they will not know how the participation is wrought, but rely barely 
 
 ly ti?e ooui. ^^ ^Y^Q dead Letter ; hence come fuch Contentions that are really Spiritual Mur- 
 ther, and in the end come to outward Murther: Every one for the Idol of his 
 own Opinion, but the Kingdom of God is inwardly within thee, the outward im- 
 puted Grace, without the Innate Filial Grace, is falfe. 
 
 J'. Let the Sufferings and Death of Chrift be fulfilled in us, and we fhall be 
 the Children of Chrift, and not the Children of Images. 
 
 This was the Authors 2:d Book* 
 
 ip^ltetium 
 
;0lj>ttetittm: iWasrtum. 
 
 119 
 
 PART I. 
 
 The Firft Part contains the nine firft Chapters of 
 Gene [is y and thirty fourth Chapter of the Book, 
 whence thefe Extradls are 5 called the Great 
 Myftery, Exfofition o/Genefis. 
 
 CHAP. I. What God manifefled h, and of the Trinity, 
 
 I. f^ OD is the One, the Will of the Abyfs, the Will of the Wifdom. The 
 Vjl Wifdom is his Delight and Manifeftation, he begettcch himfelf, from 
 
 Eternity to Eternity, in which Eternal Generation are, i. The Will.^ z. The 
 
 Mind of the Will. 3. The Egrefs from the Will and Mind. 
 
 z. The Will is the Father, the Mind is the Wills H;art and Seat, the Egrefs is 
 
 the Spirit and Power of the Will and Mind: ThcLw&ef, Motion, Life and E)e of 
 
 the Deity : A fpeaking Word, 
 
 3. God is no where, far from, ornear unto any thing, Infinitely more deep 
 
 than any thought can reach, comprehended only by himfelf. 
 
 CHAP. II. Of the Word or Heart of God. 
 
 I. 'T^HE Word is in the Will a nothing, but with the Conception in the Lata 
 X of the Will, is an Eternal Generation. This Eternal fpeaking Word, 
 maketh a Myftery call'd the Centre of the Eternal Nature, out of the Powers, 
 Colours and Virtue whereof, as out of a greac Eternal M) fiery, was fornicd by 
 Coagulation, the Spiritual World: Which two, areas Soul and Body. 
 
 2. And tho'the fpeaking Word ru'e through, and over all, yec cannot becon> 
 prehcnded, by cither j but in the inward World conceiveth it felf, into a Spiritual 
 Eflence, as one only Element, wherein the four lye hidden, but when the Word 
 moved the one Element, the hidden Properties did manifeil themfelves, as there 
 ai:< four Elements. 
 
 CHAP. 
 
3 So Myfterium Magnum, Parti. 
 
 CHAP. III. Hovo out of the Eternal Good, an Evil is come to he 5 
 the Orighi^lofthe D^rk IVorld, 
 
 \7\7'E- cannot fay that Eternal Light or Eternal Darknefs is Created 5 for 
 V V they are not comprehended in time, but Concomitant in their Ge- 
 neration : But not m the Word of the Deity, but Originate in the dcfire of the 
 fpeaking Word. For the free Lubsh wherein is the Wifdom, could not have fen- 
 feble perccivance, ofitsown Vertue, Smell, Taftc and Colours, if it brought not 
 icfe'.f, into a defire like a hunger, andfo bring it felf, from Aby fs into Byfs, by 
 ovcr-fhadowirg Attradtion : And remains a Property, yi^. a darknefs. For 
 uhcre a Property is, there is a fomethirg, yielding obfcurity : Unlefs fomething 
 elfe, v;^. a Luftre, fill it, and then 'tis Light, yet remaineth a Darknefe in the 
 Property. And this is the Eternal Original of the Darknefs: So that we arc to 
 underftand, 
 
 I. The free Lw&e/, thewifdcm, which is no Property, but is one with God. 
 
 1. Thedefireofthefrec Lubet^ which m the hunger or coagulation compre- 
 hends the free Luhet^ and maketh it felf out of the free lubet. 
 
 For the defiie is the Fathers Property. And the free Lubet ^ the u ifdom, is the 
 Sons Property : Tho' God, here, until the Manifeftation through the Fire in the 
 Light, is not called Father or Son, but fv:c down thus, to ihew to what Pcrfon 
 in the Deity, Nature, and to what the Pcv, er in Nature, is to be afaibed. The 
 defire proceeding from the wiilof the Abyfs, is the firft fortn, and it is the ¥m. 
 The free Lubet is God who govcmcth the Bmt, the Centre of Nature : And both 
 together, are the Eternal Word, and in the dcfire arc the feven Properties of 
 Nature. 
 
 The profound diftind Difcourfe of them, taketh up the remainder of this 
 Chapter, and the fourth, fifth and fixth CHAPTERS. 
 
 CHAP. VII. Of the Holy Trinity and Divine EJfence. 
 
 TH5 Eternal and Temporal Nature, efpecially confifls in the dark world, in 
 the four frft Forrrs 3 Afrringcnt , Bitter , Anguifh and Fire : But the 
 Powers in all are underftood in the Light, or Love-defire, or Love- fire. 
 1. For the tirft ground is the one. 
 z. The free Lj.-ce^% v;^. the Wifdom. 
 
 §. The Love delirc, wherein the free Lttfref exacuateth it felf, through Nature 
 into a Kingdom of Joy. 
 
 4- The Oyly Spirit, wherein the Lwiframafleth it felf in the Mceknels and co- 
 amaffeth the Luft^re, the Power whereof is the true holy Tincture. 
 
 y. The watry Spirit, begotten by the devoration of the Fire, -ui^. its death:. 
 Which alfo ic muft have again for its Life^; elfe neither Fire nor Light could fub.- 
 fift, fo there is an Eternal giving and receiving. 
 (*) cb. 4, f. The (i) 8 th Chapter of the Creation and Dominion of Angels j and the (b) 
 (b)chi}'><s'c> ^thChapter of the Fall of L«afer j and the (c) lothof the Creation of Heaven 
 (c) ch. 18,19. and the outward W^orld j and the (^) i ith of the Myftery of the Creation. Are 
 id)cb. 15,20. all clearly, deeply and largely treated of in the ./{«m«j \iz. Aurora. 
 
 CHAP. 
 
Myjlerhm Magnum. Part I. 381 
 
 CHkV.yill, Of tht Six Days Work, 
 
 I. 'T^ Hough there is no Night in the Deep above the Moon, yet in the length 
 Ji_ of fix Days and Nigr.rs was all Creired, which hath this fubtle acute 
 meaning, vi^. fix of the Properties of Nature only, beicrg to the a<5t{ve Domi- 
 nion, to good andewl : Iheieventh is the Eflcnce, Houfe, Body or Reft, where- 
 in allfhe other work. 
 
 2. The Planetick Orb f' whichistheFigureofthefixProperticsofthc Spiritual 
 World) bdongech tothe pur.Hnm oi Sol. But Saturn Aoxh not proceed from 
 the Sun. 
 
 3. The Firft Day. with the Word when God faid let there be Light, the holy ( i.) 
 Power which was amafTed in the wrath, {vi^. the confulion caufed hy Lucifer) 
 moved it felf and became Light, by which the Devils ftrength whollv withdrew, 
 
 and the Light, vii- that of Nature was wholly ufelers to him, and the Darknefs 
 being fevered remained in the wraths Property both in the Esrth and the whole 
 Deep. 
 
 4. Of the Second Dzj. As the Moon ruleth the firR Hour, fo is this the moll: ( x. ) 
 External or Inferiour Heaven next the Earth, and the Laboratory of the other fix 
 Properties. See more of the Second Day in the 20th Chapter of the Aurora, 
 
 p. 1J4. 
 
 5-, Ofthe Third pay of the Creation. Af^xfj rules the firft Hour on tuefday, on f^ ) 
 this third Day, God moved the third Property of Nature, vi\. the Sulphurous, in 
 which the Saltilhand Mercurial were alfo mutually unfolded and feverized ; by 
 the Sa'.mtral flagrat, from the poylbnfui Miirs 3 for they felt the Light, and be- 
 came hungry till they were coagulated. 
 
 £f. In which Joy, arofe, unto puUulation and growth, or vegetation ; for when 
 the Light fpringeth up in the water fource. Mars fpringeth up for great Joy in 
 the Sulphur^ lb came Grafs and Trees: The Inward Nature made \z felf External, 
 and yet remained alJb Internal. Yet therewith did the Properties of the dark 
 world preis m aUb, whence came poyfonous Roots and Weeds. 
 
 CHAP. XII L Ofthe Creation ofthe Fourth Day. 
 
 I. "V 4 Ercuriut hath the firft Hour, giving a fenfitive feeling Life. In the third 
 IvJL is only an infenfitive Lite, but now in the Fire is a painful, and in the 
 Oleous a m.eek j:)Yful Life. 
 
 2. This Light of Nature hath a Fiery, Airy, Oily, and Watry Property, yet no 
 lotcUeelive Life, but only Properties to Life. 
 
 3. The Intelleftual Life, is the fpirated word from the free r.H^'ff, whence comes 
 a Sulphur Salnitri, that is, a Magical Aftrum, in manner of Mans Mind 5 which 
 hath thence its real Original. 
 
 4. The whole Am-um, is a breathed Voice or Tone of the Powers: An Eccho 
 out of Gods Love and Anger, the Dark and Light World: Out of this have the 
 four Elements their Original, and they fpeak torth a Corporeal EfTcnce, and the 
 Scars breathe a Spiritual, both which rule m the vifible World, as Soul and Body. 
 
 <;. And from the four Aftrums is procreated the Soul of the outward World, 
 as an enduring great Mmd or Myftery. 
 
 6. And 
 
3^ Myflertum Magnum, Part I. 
 
 g. And in this Office hath God raifed up a King, or as a God of Nature the Sun, 
 with the other fix Planets, his Counlellors or Afliftants. Firft the Nature-God, 
 the Sun, leceiveth its Luftre from the Tinfture of the inward Fire and Light- world. 
 Next l^enur givechBody to all the feven Metals. 
 
 C6.) 
 
 C H A p. XIV. Of the Creation of the Fifth Day. 
 
 t. TUpiter rules the firft Hour of that day. The fuperior Aftrum aftuated the 
 ( S') ►* ^^^^ Aftrums in the four Elements ( all from the motion of the holy Eter- 
 nal fpeaking Word ) into Forms, accordmg to the Properties of the Aflrum in 
 the Spiritual Body : And thence were Creatures in the Aftrum of every of the 
 four Elements produced ; Birds, in the Aftrumof the Air, Fifties, in that of the 
 Water, Beafts, in that of the Earth, and Spirits, inthe AftrumoftheFire. 
 
 i. The two Sexes the Male and its Female arife one from the Tindure of tbe 
 Fire, the other of the Water, as of Fire and Light. 
 
 CHAP. XV. Of the Sixth Days Work of the Creation. 
 
 Vide Chapter! I. of the /rf«r or tf, p. 254. 
 
 CHAP. XVI' Of the difference of the Heavenly and Earthy Man* 
 
 I, ■np'HE Imageof God Created unto Eternal Life in Paradife, cannot be the 
 \ grofs Property of Earthy Beftial FlclTi ; for the Properties of the inward 
 holy B>iy and outward, were in Adam ccmpos'd in equal Harmony, and gave 
 upthcir defires to the Soulin which the Divine Light ftione as in the holy Hea- 
 ven 3 The Properties were all Tindur d u 1; 'i che fweec Love delight. For the in- 
 ward holy Man, ofihe pure Element, penetrated and fwallowed up the outward, 
 as Light doth Darknefs, which when ex:ir!guii'hed the darknefs is manifclled, 
 
 2. But the Earthy Beftial and Corruptible Body, made fo by the Luft of Adam^ 
 is not the Min ; for what the Soul is in the Spirit, the lame is the true Humane 
 Body in rhe EfTence : As the Souls Manfion, and as Iron is made Luftrous when 
 through heated in the Fire. Neither Heat, Cold, Sicknefs, tsr'c- could annoy 
 him, his Body was 2" Gold that eniureth the Fire, or as a Tincture penetrating 
 all things, aad gives way to nothing : So, neither was Man fubjed to Sny thing 
 but his God alone who dwelt i•^ him. 
 
 ":?, Noraiehere twoburoQconly Man, intheLikenefs of God. See more of 
 this in the ii- Chap, of the Aurora,, in the lothChap. of the Three Principles, and 
 thatofthelncar.iacion, and that of Predefiination, Chap. 5. 
 
 4. Of the Creation of the fevcnth Day. God Created all things in fix Days out 
 / ^ 1 of the feven Properties, and brought them all into the (eventh as into ore Body, 
 which is a Myflery of all the other, whcn:e they came, and in which thev work 
 as a S;:-iiitin a Body. The feveath Prcpert/ ftandeth flill, as a lenflefs Life ; but 
 the feventh and the firft Properties mutually belong to one another as one Pro- 
 perty. 
 
 CHAP. 
 
Myflerium Magnum, Part I. jg^ 
 
 CHAP. XVII. OfParadife. 
 
 I. 'T'H E Garden o^Eden was a place on Earth where Man was tempted j but 
 X Paradife was the Seventh Days Property, the Eifentiahty of the feccnd 
 Principle, which penetrated the four Elements, as Eternity doth Time, as the Sun 
 the Fruit : as the Day Iwallows up the Nrght, or as the Fire illuflrateth the heated 
 Iron. Yet was no more apprehended by the outward Elements ('though then in 
 their bcft Purity) than the Terreftrial doth the CeleftiaL The Internal was to 
 rule over the External 3 the Heaven, was the Husband to the Earth, before the 
 Curfe. 
 
 2. And whereas Mofes (kftinguifheth the Tree of Knowledge of Good and Evil, 
 from the Tree of Life. 
 
 3. By the Tree of Knowledge of Good and Evil, is underltood, 
 
 (r.) The Holy Power of God in the Tree : which was the Middlemoft Kingdom." 
 (2.) Paradife, theOutermoft, through which the Middlemoft penetrated, and 
 manifcfted it felf : This was the Knowledge of the Good, which yldam lliould as 
 little have known ( in its Original ) as the Evil 5 for he (hould have kept a Child- 
 like Mind refign'd to God. 
 
 (3 .) • The Dark World, which alfo was manifeft in the Vanity, as now the Ett- 
 thy EfTence of the outward Worlds Frait. 
 
 4. Bccaufe Adim (hould have eaten with the inward Heavenly Mouth , not 
 with the outward Earthy Defire, he had fuch Fruit growing for him , which the 
 inward Mouth could cn)oy. The outward Mouth did alfo cat itj but not into the 
 Worms Carcafs. 
 
 S- The Celeftial fwallowed up the Terreftrial; and changed it again into that, 
 whence it proceeded 5 for now was Adam in God's Power Kingdom , with both 
 Tindurcs before his Eve : and the Divine World was Predominant , fo, that the 
 tiaree Principles ftood in equal Harmony and Will, with plcafingTaft, ravifhing 
 Melody, fweeteft Odours, fmiiing, meek, friendly Afpeft, of higheft Love-defire. 
 
 6. But, as LMCifer elevated himfelf, into the firft Principle, totally extinguilhing 
 the Light ; fo .-.dxm, lulled into the outward or Vanity hanging to the third Prin- 
 ciple: But left his Light, Ibould be totally extind alfo, and drawn into the 
 firft Principle , and become a Devil , God well knowing the Devil would tempt 
 him. 
 
 7. The High and Holy Name Jefus , with deepeft Love interpofed , and gave 
 himfelf to regenerate this Hierarchy, and Purge it, through the Fire, with higheft 
 Love, to overcome the Wrath, and change it again into Divine Joy ; the Holy 
 Heaven. And this is what St. Paul faith, Man v^as EUStei jnCkrifi^elus, before the 
 Foundation of the IVorld. 
 
 8. Is it asked, fVhy didGodfufferjhU PUntto grow ? It is anfwcred, Adams ear- 
 neft Defire became a Hunger, and caufed that the Fiat drew out fuch a Plant. For 
 Adam was then a potent Spark of God's Might and Omnipotence. For now, that 
 he hath broke himfelf off from the Univcrfal Being, arii become fubjeft to Vanity, 
 if Faith as a Grain of Muftard- feed can remove Mountains,-tvhat- could he not then 
 do, who was fubjeft to nothing but God ? 
 
 9. And the Tree of Good and Evil ^^eing thus diftingui{hed,the Tree of Life is alfo 
 manifeft, to be one Tree with the other , but only in the Holy Divine Principle: 
 v/'t In the fccond, indue remperaturc with the firft and third. 
 
 C c c CHAP. 
 
^84 Myfierium Magnum. Part L 
 
 CHAP. XVIII. of the Paradi/fcalLife^ State or Domimon , how it 
 jhould have been if Adam had not fallen^ Scc 
 
 H 
 
 AD God created Adam, to theearthv, corruptible, naked, fick, toylfom 
 _ _ Lifr, he ha ' not brought him into Faradifc. 
 
 2. If God ha^ willed hinthe beftial Copulation , he would firfl: have created 
 both Sexes, as he did other earthy Creatures. 
 
 3. But c'/ery Creature brings its Cloathing from its Dam, Man only cometh in 
 deeoeft Poverty, the mcft forlorn and Ihifclefs, with the Worms Carcafs, and be- 
 ftial Members for Propagation ; whereof the poor Soul is alwavs afliamed. . 
 
 ^. But Adam, was a Man and Woman, yet neither, diftmd; but a Virgin full of 
 Modefty, Chaftityapj P-iritf. Such was he befo; e his Eve, as (hall arife and Eter- 
 nally polTefs Paiadilc, ^ Virgin, and as the Angels. 
 
 r. Two fixt and ftcdtaft EflTences were in Adtm ; A Spiritual- Body from the in- 
 ward Heaven, which was God's Temple : and the outward Heaven, a Limui ex- 
 traded out of the good part of the Earth, which was cne Manfion of the inward^ 
 and at the Laft Judgment (hall be fever'd from the Curfeand Corruption. Thefe 
 two were efpoufed into one, wherein was the moft Holy Tindlure of Fire and 
 Light: and had ardent Love to each other; the inward lovea the outward, as 
 its Manife Nation and Senfation : and the outward loved the inward, as its fwecc 
 Spoufe and Joy. 
 
 6. And the Magical Power of Frnpregnation, ftood in the fiery Love-Defire. 
 No Winter, Sleep, Sicknefs, nor need of the Sun had he, before his Evt : only he 
 
 flood in the Temptation, Forty days in Paradife, 
 
 thefoUmlng Inflmces m Asfo many Figures Y'^^^l^ !l^^ ^.^ ^«"1 ^^^f ^^ had confirmed 
 
 to point at the time Aiizm flood in the him to Eternity. He was drawn of all the three 
 
 Proba Principles, and though they did Equiponderate, 
 
 Efau lived Forty years, then took tm Evil TV^^'I^^^TI ^'^^V'^' I" t'%?^^'} )^^7*''^ 
 jf^^yg^ / / > -v bufie m the firft Principle, which Adim defired not 
 
 Ifrael Forty years in the JVildernefs. '«> P^^J*' ^^ J^"^^'" ^^^ ^<^j;% •, j ^ j u 
 
 Forty days fearchir^ the Land o/Canaan: , 7- ButhisLuft was to tafle Evil and Good, then 
 
 Mofes For\y days 7n the Mount. ^ ^^"^ V^^f ^^r'.' 5°"'"''"^' w^Z K' "" ^u '» ?^' 
 
 GoUahVF..,..,.C..«.^^^^^^ 
 
 Elias Fafled Forty days. ^^^\^Z Imagefell into a fwound, and hisclear, 
 
 Chrifi Forty daystemfted. P!!^^' r^'%^\f ^>^ ^t\uV'' ^'"l"'^' ^5 '^^ 
 
 AndForty hours in the Grave. m ^'^ n""^ '*"' ^'""'^ ^^''J u' T' ^n ?"A"? 
 
 And Forty days after his RefurreSHon, ^^f *^^J F'T^T u'f^^ ' then God faid, 7. 
 
 ^ ^ ' ' is not good tbit he Jhould be alone^ 1 tfijll mal^e a help 
 
 meet for him. 
 
 CHAP. XIX. Of the Building of the Woman , and how Man was 
 Ordained to the outward Natural Life* 
 
 !• 'T^HE Woman was taken out of Adam's EfTcnce, in Body and Soul: The 
 X Rib betokencth Mans difr.)lution 5 in the p'ace of it, cntrcd Ufgirus's 
 Spear, when Chrift was Crucified, co Impure and Heal the breach with Heaven- 
 ly 
 
Myfierium Magnum, Part I. 58 j 
 
 ]y Blood : His fleep was the real Type of Chrifts reft in the Grave, his breaking 
 ©rbruifingwasof the breaking or bruifingChrifts Body on the Crofs, from the 
 fixth hour to the ninth ; fo long was the ¥iat in Adcrnis fleep, feparating the Wo- 
 man, in which fpace, the Female Pcrfon was compleatly finiftied, fo long Chrilf 
 ftood as in yf i^m's thirft, and then faid, Icisfinillied, that is, had redeemed the 
 Virgin Image, from the divided Sex ot Male and Female. 
 
 2. Eve was the right Magical Child, as to the right Life then manifefted ; which 
 after difappearcd : So, that after the eating the Apple, God faid the Seed of the 
 Woman {hall, <s'c Her difappearcd Heavenly Matrix, (hould like the dry Rod of 
 Aaron Bud again, tho' now the Holy part was thut up. 
 
 3. The Woman had the fifth Property of the Eternal Nature, the Centre of 
 die Angeical World, the Sons Property, and was Adam's deareft Rofe Garden, 
 and the Man kept in his Limbus, the Divine Fire-world, the Fathers Property. 
 She received from Adurns Flelh and Bones, only the Rib and the half crofs in the 
 Head i but now, was the Bcihal Worms Carcafs, Bowels and Members for Pro- 
 pagation, Mans {hame hung on them. Nor was there any ftrange, alien thing, rer. 26, 
 from without them that formed his Eve, as was in the Creating Adim and all r^r. 28c 
 other Creatures j but only their own very propriate, the verbum fiat in them j 
 
 for God hath left in all Creatures a power to their own Multiplication aad 
 Making. 
 
 CHAP. XX. Of the Lamentable and Miferahle Fall and CorrnptioH 
 of Man, 
 
 I. T 7"\ THEN Adam faw Eve, the fiery Tindure of his Soul, imprefled his 
 V V defire into her Tinftureof Light, and tho' they were both yet in 
 the Garden of E^en and in Paradife, -/^^jot's defire had impnnted it felf, into the 
 Magical Image, as a Mother doth on a Child in her Womb j therefore the Woman 
 had Earthy Luft, fo foon : As to this day, moft of that Sex, coming to any years, 
 felfiih Will or Luft is predominant, appearing in glittering Pride, contrary to Vir- 
 gin Modefty, Chaftity and Humility. 
 
 2. The Devil then in the Serpent, laid himfelf on the Tree of Temptation 3 for 
 the Serpent was more fubtle than all the Beafts of the Field ; becaufe Lucifer, fall- 
 ing from his Divine Hierarchy, and infcdling the Eflcnceof the expredcd word in 
 theFw*, according to the dark Worlds Property, his defire drew the thorny fub- 
 tilty out of the Centre of Nature, which as to one part was the Serpents Ens. 
 
 3. Tho alfoin the '^erpent, is found (by the wife) excellent Art a^d Ver- 
 tuci for the Devils Poyfon being taken out, there is Divine Power, in a fitry hun- 
 ger in him: As is alfo in the Earth, where may be found the Arcanum of the 
 World. 
 
 4. The'^evilb" the Serpent infinuatedto Eve, as if God had with- held C^me 
 greatthingfr m:hem, and that if (he wonld eat, iTie ftiould as God, kno v good 
 and evil, which was true : For the Eflfences of that Tree were Dilcordant, but 
 laid not. that Heat and Cold, Sicknefs and D-ath would force into her. But that 
 by the Serpen's eating thereof, he had atcaire \ fo great prudence. 
 
 f. Eve liked well to be a Goddefs, and f fell from the Divine Harmony, from 
 ths refignation in God, and united with the Devils Defire. 
 
 6. ThentheH'^ly Spirit departed, and the Heavenly Limus in the Flefli difap- 
 pearcd or died: As the extinguiftiing a Candle which enlightened a dark Room. 
 
 7. While Man ftoodrefigncd in God, all the Properties were in Harmony, e- 
 
 C cc 2 qua] 
 
38^ Myflerium Magnum, Part I. 
 
 qual weight and meafure, as time is ia Eternity, or in God. But when Mans 
 own will began effeftually to work, the whole Mai^ical Ajirum wrought alio, con- 
 trariety and enmity m the outward Ajirum^ and four Elements. 
 
 8. The Properties of all good and evil Beafts, did awake and become domineer- 
 ing in him; yea, of a Fox, Bear, Wolf, Lion, Dog Bull, Cock, Cat , Horfe, 
 Toad and Serpent. Alfo, that >i/fr«»2 which is moft predominant at the time of 
 Conception, hath its defire in the Sttd j and alfo Figures the outward Perfon, and 
 the poor Soul becomes Married to fuch a Beail, unlels a Man be Born anew, for- 
 fake this Beftial Property, and corneas a Child into the Kingdom of God pointed 
 at by Circumcifionand Baptifm. 
 
 9. -How great was that Horror and AnguiOi now in Man? When in AiTonifli- 
 ment they crept behind the Tree^ in the Garden from the dread of Gods awakened 
 Anger, making their Love- fire tremble; on Knowledge of their new- gotten Be- 
 ftiai Properties •• Even fo did the Limus of the Earth, whence Adims outward 
 EfTcnce was extraded, tremble and {hake when the Lord Jefu« on the Crofs, 
 with his great Love, in his Heavenly Blood, did overcome Gods Anger j which 
 waseffedaally working in it. 
 
 CHAP. XXI. Of the Impreffion^ and Original of the BeJ^ial Many 
 and beginning of Sicknefs and Mortality, 
 
 i; npHAT only which ftands in the Temperature, hath no DeHroyer, but fub- 
 J^. fiffeth Eternally ; for oppolite Effences, weaken and deftroy each othe». 
 Yet, if the captive EiTenceofthe Heavenly Property, may be redeemed from the 
 curfeatid wrath of Nature, it comes into the Temperature, and awakens the 
 Heavenly Worlds Eflcncc, in a living,Body ( if fuch there be m that Body ) and 
 cxpelleth evil. 
 
 2. Sogreatafway, the outward Beaftly Man hath over the hidden, inward, 
 heavenly Man, that it holds it, as Gold fliut up in the grofs Oar, unable to (hew 
 it felf, but lyes as dead ; it muft therefore be Born anew, and fed with the fe- 
 cond Principle, or remain ever uncapable, of the Kingdom of God. It muft 
 re- obtain Divine EfTence, and die to the Beail; ; and Regeneration to its firll Eflatc . 
 is brought to pal's in Chrift. 
 
 3. The Scope of this Author is, 
 
 f I.) To fearchout the Image of God. 
 
 I. How it was Created. 
 
 ^. How Corrupted. 
 
 3. How it fliall be reftored, 
 
 (2.) What isthe New birth out of Chrift. 
 
 1. What is the Inward and Immortal Man. 
 
 2. What the Outward and Mortal. That, bdng known how it was corrupted, 
 it may come again into its firft: Eftate. 
 
 CHAP. XXII. Of the Original of AUiul Sin, &C. 
 
 I. T?Very word of Man proceeds from an Eternal Etij-, either of Love or Anger. 
 
 JL-j a word conceived becomethfubftance when 'tis founded, and then muft 
 
 have a place of Reft, cither in its like in another, or it will return to its Mother; 
 
 the Fountain or Mind whence it is. i . Doth 
 
Myflerium Ma^um. Part I. 387 
 
 2. Doth a wicked Man Curfe ? Ecchoaword ofLoveagainft Hm; let not his 
 Curfe enter, infeft and take Root, but will return and heap Coals of Fire on the 
 Rcviler ; for the enkindled Spirit layeth hold of the Inventers very outward Body. 
 
 3. Sin, atfirft, and ever fmce, is Bom of a ftrange Enj ; when the will, leav- 
 ing the pure fimplicity in which it vt'as Created, entrcth into the Serpents Craft 
 and Poifon. But tho' the will to good, may have evil adhere to it, yet, if it hath 
 not confented to the evilj butrejedsit, that the finful defire cannot come into 
 Eflence, that good will hath not hereby wrought evil, but the holy Word judg- 
 eth the falfe. 
 
 4. The Serpents E«J-, wasa Virgin of Heavenly Beauty, hut Lucifer introduced 
 thereinto the dark Worlds Property ; yet hath the Serpent ( according to the 
 right of Eternity ) both Tiniftures. The Pearl is in it, but hidden j becaufeof the 
 Worlds falfe Magick, that the holy Virgin Ens might not be introduced into an 
 ungodly Serpentine one. It were good the Artift knew this. 
 
 f. The Children of God arc the Temple of the Holy Ghort who dwellcth in 
 them 5 without this, there is no true knowing or will, but ftrife by the Craft of 
 the Serpent about confu fed verbal wranglings, as did the Jews carry Mo/ej- words 
 in their Mouths, but mixed them with the crafty Serpents Enx, andfo itmuft be 
 ftill, that the word in Gods Children may be ftirr'd and whetted, and the Truth 
 ftruggle to the Light. Therefore muft the Body die, it cannot Inherit the King- 
 dom. 
 
 See more of the Original of Sin in this Book of Extradsof >^aror4, and in the 
 fixth Chapter ofthe Book of Predeftination. And mentioned alfo in the lythof 
 the Forty Queftions. 
 
 CHAP. XXIII. How God recalled Adam and his Eve, and ordained 
 the Saviour .<' 
 
 r. \ Fter Ada.m ard Eve had eaten of the Tree of Knowledge of Good and Evilj 
 r\, fcemg their grofs beftial flelh, hard bones, and defarmed Worms carkais, 
 fhewed it felf m their tender delicate body, their fiiame drove them behind the 
 Trees 5 for God's rebuke awaked tn them, as it had done in Lucifer ; and they, as 
 revolted Rebels, were in great fhame, before God, and all the holy Angels ; and 
 fcorn'd by the Devils- Into this ftiame and fcorn dtd Chrift enter, which caus'd 
 the bloody fwcat, his being contemned, crowned with Thorns, his mixt draught 
 of Gail and Vinegar ; this made the Earth tremble. 
 
 2. They dreaded now the Lord's voice, for the Turbo, of the Dark World 
 awakened its fad knel!. In the cool of the day, that is, wl^n AiAwis Eternal day[ 
 in the Temptraturc. was awakened into cold and heat. 
 
 3. But in the Lofd's voice, was the holy Light- world,Chri(! the fecond Principle : 
 who in deepeft Lo\'e efpoufed it felf again, to the dilappeared heavenly Em : 
 And the holv Word, re-cntring into the vital Light, did reincorporate it felf in 
 the Woman's ^ctA, which in time did move its mi in Marys feed, quickening the 
 difappcar'd heavenly Virginity, by introducing the holy living Ens. 
 
 4. This ingrafted Word, was infpoken into Eves Matrix, as a limit of a certain 
 Covenant, which was all along propagated m Eves feed, from Man to Man, in 
 the heavenly part, as a glimmering incentive of the Divine holy Lights fire, until 
 the awakening of it in Muryy where the Covenant was fulfilled, by the mcft holy 
 name Jerus, r.gnificd by the holy Eire, in the Jcwiih SaaificeSj kept from pro- 
 phaneftrangeFiie. ' 2. This 
 
388 Myftmum MaQ2uml Parti. 
 
 f . This bruifed or brake the Serpents head ; that is, did infufejinfpire, recal, in- 
 heft the right Virgin Purity with the precious holy name Jelus, who introduced 
 the living heavenly £»j into the difappearcd captiv'd finj, and mortified the Ser- 
 pents delire in flelh and blood. 
 
 6. For the Child of the Man and Woman is a "Baftard, nor (hall inherit ; but the 
 chaft Virgins Child, born out of the death of the brutal and beftial Man and Wo- 
 man, with both Tin.5tures of peculiar Love : Heis the Heir who dieth not, and 
 attheRefurred:ion, ihall take on it the pare Limm of the Earth, vi^. the third 
 Principle as a Garment. 
 
 CHAP. XXIV. TheCaufeoftheCurfe, andoftheBodyofSick^efs. 
 
 !• 'T^HE Curfe was, that the holy Element, Tin<flure or E«j, which had budded 
 1 and bare fruit through the Earth, holding captive the Property of the 
 four Elements, hid withdrew, Tcept it felf fecret, and became a mvftery to Man 
 in his awakened vanitv 3 ^vho remai.ie 1, with a half Serpentine defire of Earthy 
 Hunger 3 half dead, i^et veen Time and Eternity, chain'd till he (hould return to 
 tarth we ice he was (as to one part) ex:railed5 andbefown into the Eirth ; 
 but, as a fixt Metal is not deftroyed, but the Artift brings thence excellent Gold j 
 ib the fixt part of the Human Body, waits only for the Divine Artift to raileitj 
 which becaufe it muft be tryed by Fire, fuch as the Ens is, fuch fliall be the en- 
 kindled Fire. 
 
 2. All wicked ^^erpentine works, (ha'.l, as <^uick filver, evaporate. But if Man's 
 Human Soul, hath imprefTed into the mortal part of the Limus of t' e Earth by 
 Divine Defire and Faith, a Divine Ens, itlieth, as precious Gold {kut up in Lead 
 or Drofs, as a glimmering Incentivej waiting till the great Artift releafe it, to burn 
 and iliine- 
 
 3. Our gracious God, not only gave his holy living Word, for cure of all.whofe 
 minds (^cafting away abominations j immsrfe themfelves thereinto 3 but knowing, 
 Man would not ftand, caus'd all Medicinal Herbs , for hunger and health , to 
 grow for him. Thus Man hath his Cure, the Devil hath not. 
 
 4. God created Man naked 3 what ever is in the World is his , but it is com- 
 mon 3 but the hunger for Propriety, Power and Domination is of the Serpent. 
 
 S-Therefore muft we become as little Children,and fo rule over the bedial Man : 
 So great is the Enmity God hath put between the two feeds in Man 3 who now is 
 according to the outwardMan,a Bcaft,& according to the inward,an Angel or Devil. 
 
 CHAP. XXV. How God drove Adam out of Faradife, and laid the 
 Cherub before the Garden, 
 
 v. 1 8. I . T Ucifers Fall, tainted the timtu of the Earth, before it was brought 
 i , y into companion. Aixm's outward Body was taken out of the 
 Limju of the Earth : Him God fet to be judge, by his Word j ha zing the Judicial 
 Sword, againft the Devil's e..kmdled wickednefs, (v. 17) 
 
 2. Alio, God feeing Ai<tms firft Body fliould fall to ruine, brought him and 
 Eve into Paradife, that afterward they and their Childreii, might, by Regenera- 
 tion re-enter thither, in the Spirit of Chnft, through the Fire>-word. 
 
 3. When Man diethj iftheSoulbe captivated in God s Anger, and be not a 
 Virgin Child, it cannot pafs the Swgrd, v. f . 4. This 
 
Myflerkm Magnum, Part I. 38^ 
 
 4. This Sword is alfo in Man j the Virgin- bud forceth through in the anxiety 
 of true Repentance ; Then rifech the Morning Star, in the occlulc or fliut up Gate 
 of the true Womans feed, v. 1 5. 
 
 f. Yet at death if the Soul hath taken in much of the Serpents craft or luft, it 
 ftands under God's Anger, till the Confump:ion of the introduced vanity, which 
 to many, IS Purgatory enough. 
 
 6. For, the F.re-Soul muft bs as pure, as the clear refined Gold, to be the Huf- 
 band of the Noble Virgin Sopbu^ the Lights Tiniflurej to fpeak which needs an 
 Angels T -ingue. 
 
 7. Bcfo'Ct'^eFoundationof the World, God chofe this L/wM/, out of which he 
 would Tiake Man in Chrifl: Jefus. For, the Ens thereof, had fomewhat of falfe 
 luft, by realbn of the Devils introduced defire j therefore a time of the Judgment 
 of Sevcration, was then founded, and a new LimvA out of the tainted one 
 
 CH/\P. XXVI. Of the Tropagation of Man in this World^ and of 
 Cain the Mnrtherer of his Brother- 
 
 T 
 
 HIS Chapter treating copioufly of Free Will and Predellination, the Extraft 
 of it is forborn, andit'sreferr'd to theExtrafls of the Book of Election. 
 
 CHAP. XXVII. Of ^h^Ys and CaiTls Sacrifices, 
 
 r.. *Tr*HE ^ouls Free-will ( originating from the Abyfs) is thin or fubtile, and 
 JL maftamafsor conceive it felf into fomething, wherein to work. As 
 Gods Free-will, conceived or mafled it felf with the inward Spiritual World, 
 and works through it and that Worlds Free-will, amaffed the outward World, and 
 works through it. 
 
 2. And becaufe that which the Soul had amafled, was diftempered with Sin, 
 facrificing came. Intheinkindling whereof, by Magical and Love- tire, not or- 
 dinary Fire, the Free-will of the Soul, and of the Heavenly part of the Body, did 
 immafs into a fubf^ance : A^ a Figure of the New-birth in Chrift, and by con- 
 (bming the Beftial Man, did prefs in before the Holinefs of God. For here the 
 Lubetof God did meet the Infpired Free-will of the Heavenly Humanity. Here 
 is the finful Man confumed by Gods Anger-fire, and cutoff by the flaming Firer 
 Sword of the Cherub, and the Serpents Head bruifed. 
 
 3. The Souls Free-will which was Infpired wholly pure into Man, is in the Co- 
 venant in Jefus attoned, and again Tindured by Gods Love- fire , as Brafs or 
 Iron is tinged and changed to Gold. For the Earthy part, wherein lay the '-ur e, 
 being confumed, the Eflence became Spiritual : Even fo the Soul bv Sorrow aod 
 Repentance introduceth it felf into a Divine defire, which is called Faith. 
 
 4. Alfo the words of the Prayer of Abelznd Jfrsel Secame am-ifled into an In- 
 corruptible Eflence. And this defire of Faith or Eflence, in the Spirit of Chrift, in 
 all Gods Children, is that, whereby thev bring to nought the works of the Devil. 
 
 5. ButC4/n's Ottering is the Type of Verbal, Titular Chriftendom: Who relye 
 only on the Offering ; and teach, that Chrifts Teftameacs abfolvc from Sin, tho' 
 themfelves remain Impenitent, Domineering Murthercrs. 
 
 CHAP. 
 
3pb Myjlerkm Magnum. Part I. 
 
 CHAP. XXVIII. O/CainV Murthering hi^ Brother Abel. 
 
 I. '-r^HE caufe of that was ( as ftiUic is ) a ftrife, about Religion. The Devil 
 X envied Man, who was to fucceed in the Throne, whence he was become 
 Apoftate. But the Death of AbeCs outward Bod^, is a Figure, that the Beftial Man 
 muftbe devoured, that out of Dsath may fpring forth Eternal Life, till then, 
 muft be maintain d a refolute Conflid. And Jhel as to the Heavenly part is a 
 Figure of Chrif^. 
 
 z. And Cain m the Wrath, is a Figure of the Enmity and Darknefs in the Eter- 
 nal Nature, bit outwardly a Figure of the Pharifees, who Crucified the Lord: 
 And of all Periccutor-s to the end of the World. 
 
 CHAP. XXIX. Bovo the Adamical Tree hath put forth it felf in^ 
 to Branches and PHllalation. 
 
 I. 'T^H E feventeen firft verfes is a profound Traf?t ^ow from Adsm^ 8cc. 
 X fprung evtl and good, ver. 18 C^fn in the Language of Nature lignifieth 
 a Source out of the Centre of the fiery D^fire and Self- will, out of the fiery might 
 of the Soul, vi^. out of ehe firft Principle. 
 
 2. Habel in the Language of Nature fignifieth an out-breathed Angel, vi^. from 
 the fecond Principle, and as a Type of Chnft went out Childlefs, for Chrtft was 
 to generate a new Humane Tree. 
 
 3. Therefore was it,that Adam generated 5'et^,which in the Language of Nature, 
 fignif) mg a forth- running or leap, where the Love- will rifeth out of the Fire- will, 
 k-rom him went the Line of the Covenant. 
 
 4= CiinhQgitHinocfi, and Built a City which he called alfoH^Moci^, fignifyingan 
 outward felfith Dominion. HAnock, begat Ini, lignifving a Potentate or Tyrant. 
 Iradbegzt Mehujjel, fignifyinganaflummgof the outward and inward Centre of 
 Nature, an Earthy God, that would poiTels Riches and Domination s out of this 
 Name came Bxbel. Mahujiel begat MethufaeL, fignifying that mine is the Divine 
 Mi^ht. I am the Ordnance of God, which indeed was true, but only according 
 to the firft 'Vinciple. M'eihulael begat Lamschy fignifying the fending of the An- 
 gel over the flefhiy Life. 
 
 5. Limech took two Wives, vi^,- a Twofold EfTence and Will. Ada fignifying 
 that fain would b-honeft, and ZiUa fignifying flefhiy Jov and Pleafure. Ada 
 bare fibaL a plain Man, of him were fuch as kept Cattle ; but the other was ^ubai 
 fignifying Temporal Joy, w/^. the Harp and Organ. ZiUa bare Tubal Cain, it 
 hath an excellent underftandmg ; fiievving how the Sulphurous Mercurial Wheel, 
 opens it felf inthe Generation of Metals j and hisSifters Name was Maema ; here 
 Ijeth the precious Pearl, a Heavenly Property, a Virgin of Purity ; by the dy- 
 ing of the outward Man, Haema becomes manifeft. And Lamech faid, I have 
 flain a Man to my If'^oinrd^ and a young Man to my Hurt. The Man was Abel^ the 
 young Man was Chrift. 
 
 6. (>ifn was to be Avenged fevenfold, if any of the evil Spirits fhouldkill him, 
 vengeance fliould be on fuch Spirit, by all the feven Properties of the dark World ; 
 and the mark God fet on him, was the mark of the Covenant. But L^wef^was 
 the feventh from /44i«j anifpake Prophetically, of what Ihould befal his Pofte- 
 
 rity 
 
Nyflerium Magnum, Part If. jpi 
 
 lity ; vi^. fliould lofe the unity, and fail into the feventy Languages ; fo that the 
 ten Forms o<""F: re, l"houIdopen themlelves in every of the feven Properties of 
 Nature, is feventy, and thereto belong the feven unchangeable Forms of the 
 Eternal Nature is levcnty feven. 
 
 CHAP. XXX. OftU Line of the Coienanf, 
 
 j.-'T"' HE Covenant, was to the Lire of Set h as to the outward, that they (hould 
 X be Preachers of it : But it was as well to the Lir.eoi Cuin m the Spiricj 
 even as Sin paifed on the Line of yef/^ as on others- for the Covenant was made 
 to j4iam, and to the Virgin Image thereby to be re;loreJ. 
 
 2. The evil Beaft ot the Godkls Form, God Predcl^inafed to Condemnation, 
 bat the Covenant is in the Life, whofe Free will foevcr refigneth to it, in every 
 fuchChrift rifeth, and the Grange Beaft dieth. 
 
 3. 5"? rib fignificth in the Language ofHitureiL forth-breathing Spring out of the 
 Lite through the firft Centre of the Soul. 5'et/; begat Enos, which fignifies a Di- 
 vine Lubet, The fifth was I(.en<«« fignif\ ing a forth- going re- conceived Luhet or 
 delire of Divine Contemplation- The fixth was Mibulded fignifymg an Angeli- 
 cal Form of an Angelical Kingdom. 
 
 4. The feventh was ^;jre.'< fignifyinga Priefl or Prince of the Spiritual Kingdorti, 
 9Slriti wasof the worldly Dominion. The Office of .^^rei is Twofold, outward- 
 ly 'tis 3/o/(?/, and inwardly Chnft, zsLtmech had two Wives. And ^xrei begat 
 Enoch fignifying the cut breathed Breath of the Divine Good Pleafure. The feven 
 Generations have thefe Figures. 
 
 f. (i.) Adsms purity before the Fall, and Ahdzowhom the Fall hung, and 
 his being Murthered point out Chrift, who fliould bring us through Death into 
 the pure Life. 
 
 (i.) Sethis time continued to the Deluge. 
 
 (3.) Enw time goes under i'fjfes znd till jibrahim. 
 
 (4. j CanitAn's time goes under Seth and Enos, and until Chrift in the Fleili, 
 
 Cf.) Mahalaleel goes during Chrift in the Flefh, and the time of the Apoftles of 
 thrift. 
 
 ((?,) ^arrd began after the death of the Apoftles, and ruled inwardly in Chrills 
 Children, and outwardly the Cherub with the Sword bare rule This fixth time 
 is known and yet hidden, and pafled under Antichril^ as in a iMyftery. 
 
 6. True Chriftians wage no War ; for they having broken the Sword of the ^ ^ 
 Cherub are dead, andrifen with Chrift, and live not to External Might, his King- ^ "''' '^^'^ 
 dom not being of this World. This fixth time continues till Tranflated Enoch ap- 
 pears in Spirit, and Elias Sword comes, then falls the ontwzvd fared Babel. 
 
 7. And God will reftore the Spirits of the Letters. 
 
 CHAP. XXXI. Of Enoch's WonderfHlLi>7e, 
 
 1. "C NochhcgAtMethufaUhoftht higheft Age fignifying a forth proceeding Voice. 
 
 jCy MethiijxlahhegiZ Lumuh zs the Lamech in Cain's Line had two Wives or 
 Wills, fo this hegaz Noxh fignifying the end and the beginning. 
 
 ^■ Noah had three Branches, Sem fignifying an out- breathing Divine Lubec* 
 Ham fignifying a ftrong breathing out of the CentFe of Nature. §^l;€t fignifying 
 
 D d d ?.n 
 
jgt Myfterimn Magnum. Part I. 
 
 an Appendix ofSem, vi^. a Natural Wonder. Sem is a Type of the Light World, 
 ^if/;e/ of the Fire World, Hdmzn Image of the Out birth. 
 
 I. ^. I. 3- The Sons of God looked on the Daughters of Men, <^c. vi\. thofe in whom 
 
 Gcds Spirit manifefted it fe'.f looked according to the Lufk of che Fiefh. And 
 Giants, vi^.Tyrums were Born, vix- Men whole Pride would receive no rebuke. 
 
 ■y- U ^' Therefore came the De't?|)?, ard arter the three Families were fever'd. * It repent- 
 ed God that he had msde Man, and grieved him, is'c. vi\- according to the 
 Creation of the formed Word, not the Eternal fpeaking Word. 
 
 CHAP. XXXII. Of the Covenant of God mth Noah. 
 
 I. 'TT'Hat Him uasadm^tted, ftiewcth an open Gate to all Men ; and that the 
 X Eieftion paifcth, when the Souls Free-will gocth out of good into evil. 
 
 ( I.) The My fiery of the three Sons of Nojiii' j 
 
 ( 2. J The three Stones of the Ark s 
 
 ( I') The three Men that appeared to Abrahmrt ; 
 
 (4 j Elpecially Chnft, Afo/ejand E//^at iheTransfigijration, denote the Tri- 
 nity and three Principjes- The fevenpair of clean Bcalls, fhew the fevcn Pro- 
 perties of the Natural Life ; of the unclean, but one pair, rcprefents only, the 
 Property of the Dark World. 
 
 2. Ihe Rairingjuft Forty days, points at -<4i4OTJ time of ?roi4, in which hein- 
 tjoduced the r*r^:?. 
 
 3. Gods Promifingrefpite 120 years, and bringing the Deluge in 100, points 
 out, that God will (horten time, m the Conclufion of all Beings- The Ark being 
 refled, a; the end of Forty davs, Noxh knds out a Raven, fignifying the Earthy 
 Man, which flew to and fro, but return'd not to 'he Ark. 
 
 4 After feven days, he fenc forth a Dove fignifying the Children of God, who 
 findirg no reft in this World, return to the Ark- After feven days more, he fcnc 
 forth a fecond Dove, who return'd in the Evening with an Olive Leaf, tf e Uniti- 
 on. After otlicr feven days, he let fly the third Dove, which denotes Antichrift, 
 flying out of the Ark, bat wilino more forfake the World, to return to the Ark. 
 
 CHAP. XXXIII. Of the he ginning of the fecond Monarchy 5 and 
 of the CovtnamofGodwith Noah, &c. 
 
 i.T Flave fet my Bow in the Clouds, (^c- The Rainbow, is a Token of Gods Co-' 
 1 venant, a reprefentation to Man of all t e three Principles, out of vvhichhe 
 was Created, x'\- the red and dark bro-vn, betoken the fit ft Principle, vi^, the 
 dark, Fire- world, the Kingdom of Gods Anger. The u hire and yellow (hew the 
 fecond Princip'e, the Majeltick Colour, the holy World, Gods Love. The green 
 and blue, is the third Principles Colour, the blue fr'^'m the C'uos.^ the green from 
 the Salt peter, where in tlie flagrat, the Sulphur and Mercury do fever, and pro- 
 duce various Colours, which betoken the inward V»'orlds hidden in the four 
 Elemeiits. 
 
 2- The Rainbow a Ifo, betokens Chriil: the Judge, who fhall then appear in all 
 the three Principles, zi^ inthefinlor fieiv, into which the r«r&.i m a'l Beings 
 fliall be fwailow ed up. inthciecord. cr that cf the Light to dePcr-d all his in 
 Love acd Meeknefs, ficm the Flames cf Fire. In the third or Kir^dom of Na- 
 ture, 
 
Myfterium Magnum, Part 11. 593 
 
 ture, in his AfTumed Humanity J all the formed Word, (hall bs manifeil before 
 him according to go6d and evil. 
 
 3. Alfo the Rainbow, is a reflex contra- glance of the Sun, and in it the Chaos 
 ^or hidden World ) out of which the four Elements, with the hidden Humanity 
 flicw s it felf. And if the Sun be in a good Afpedt, it may with the Aftrum, pro- 
 duce a wonderful Birth both in Anmiaisand Vegetables. For there the Chaosdoth 
 open it felf, which SJtum hungrily attrafts.- The Sun enkindles Mars, and fo 
 makes Mercury quick and adive 5 which Siturn amaflcth, andtheFwf of the out- 
 ward World becomes a flying Life. And Saturv may take the diftiliing Dew into 
 it felf, which after falls on the Water, and by fome Fiflics being eaten up, may 
 coagulate in them, and become precious Pearls- For tkc Paradifical Property, 
 doth open it felf, all along m the C^^oj, ifitbenot hindered by evil malignant 
 Afpc6ts. For the Ctaox is the Root of Nature, and yieldeth it felf nothing but a 
 food Property, but by an evil Conftcllation, may be changed into evil i as a 
 good Man, may by evil Company. 
 
 21,12. 
 
 CHAP. XXXIV. How Noah Cnrfed Ham, and the Myfteries 
 concerning the three SoNSy &C. 
 
 i. 'Vl Ojh's Drunkennefs, (lieweth, how Adam by Lufling after this Worlds Pro- C7f». o. 2'& 
 ^^ perty, was overcome therewith j and introduced the Beftial Tufts ; ' ' * 
 fiandiuginnakedncfsandlliame, then did the Monfter of fa'.fe Lufts (whereof 
 UamwdS th^ Figure) mockthepie:ious Image, by introducing the fl-.'ame. 
 
 2. S9m did Tvp;fiethe fair Image of God n the Light, the Sons Property, who 
 ilood m the Covenant, ^-iphet, did Ty pi fie the Soul the Fathers Property. 
 
 3. The Garment to cover the fhame, is the new Heavenly Virgin Humanity, 
 in the Covenant, the precious 5'cpWj, whichfhould open it felf out of the A ge- 
 lical World. This Garment, 5'e'M alone did not lay over the fhamci but ^apbet^ 
 the poor.Soul, mufl help, by relignation- 
 
 4. They went backward, by Repentance; for if Chriftmuft lay the Garment 
 to cover us the Soul muft not diipute, but refign its will and go back. 
 
 y. HimmuR be a Servant of Servants ; the mocking Spirit muft never rule, but 
 always be kept under. Of Ham came the Beaftly Sodomites, and Brutifti Ca- 
 naanites, whom fripjua de^roy'd. 
 
 6. J-apUt, were the Gentiles, who walked according to the Light of Nature 
 which is Tenant to the Light of Grace,for fo they lived in Sen's Tents. 
 
 7. Thus yvis the Tree of the feconct Monarchy, in the fame three Properties as 
 the firft was. 
 
 The Second Pare 
 
 CHAP. XXXV. Horn the Humane Tree by the Children of Noah 
 hath /pre ad it felf y &C. 
 
 !• nr*HE long Lives before the Flood were bccaufe the Divine Powers of th« 
 JL formed Word were tkcn undivided : But when ihe Language of Nature 
 
 D d d 2 W3S 
 
3P4 Myflerium Magnum; Part IL 
 
 was divided at Bxhsl^ the ftstn of Nature was faint and enfeebled. Seventy fc ven 
 is the whole number of the Divine Manifeftation, fevcnty two are B&bd^ the five 
 are hoiy. 
 
 2. The Sons of^J/)/;fr are recorded to be fevcn. fap^et noreth the firft Prin- 
 ciple, out of uhich nleth Nature, v/!^. T he fir ft feven k'ropercies of Nature, and 
 the feven free \rts. 
 
 5. After which, from two of ^^/j^ff^ Sons are named feveri to fpring 3 whofe 
 Names fignifie the Kingdom of Humane Rule, Inthefourrecnthaiethe Prophe- 
 tical and Apocalyptical Number, and in them lye couched the Angelical will ; for 
 in the wife Heathen the inward holy Kingdom beheld it felf, they law by the Light 
 of Nature the reftitution of all thmgs, and they fhail when the corenngis taken 
 offdwellinrhe Tentsof5"<fw. 
 
 4. Hdm had Ctijh, and of him came A^/wj'oi the Hunter- ?.'anwas fallen under 
 the wrath in Nature, and the wild Nature, mud be awed by a more mighty Hun- 
 ter than it felf, and be caught, torn and deftroyed ; But 'cis lamentabie, that 
 tame Beafis which are none of his Game, fhould be devoured : But they alfo 
 are outwardly but Beads before God, and have the Hunters hide on them. 
 Hims Children and Grand Children are numbrcd twenty nine, himfc.f makes thir- 
 ty, for Him fold the Righteous One for thn t> pieces. And m the thirtieth yeas 
 Chnft feparateJ himfelf co his Office. 
 
 5-. 5"^ w is faid to be the Father of all the Children of Eierj which Eber^ was 
 C?f>f, iQ' 24- the third degree afier Sem, but the mark of the Covenant was that chiefly intend- 
 ed. Eberhz&x.v;oSon%PelegzT\^focitxn, in thefe two were the Seed of Aixni 
 , and Chri ft divided, as after in Ifxtic and lj)>mael, ^acob and Ejxu. ^oditun had 
 
 fourteen Names, hinting the Humane Kingdom. 
 
 6. f'e/f^ had but one, which he begat at thirty years of Age. The one pointing 
 at Chrift the only Son the thirty at the number of thirty years, at which Age 
 
 €h. 1 1, v. I !• Chrift manifefted himfelf in his Office. And the Spirit nameta five that came out 
 
 ofSems Loins, and faith he begat more, but nameth them not, pointing at the 
 
 fiye head Speeches, from the hig^h Name of God The Sprits of the Letters, in 
 
 the Alphabet are from the one Spirit, in the Language of Nature- The Vowels, 
 
 the holy Name J E O V A into which the Ancient Wifemen, skilful in this 
 
 Tongue, put in (H) which was done with great underftandingj for by that the 
 
 Divine Lufcet doth breathe forth it felf. All five fold themfclves up into three; 
 
 A, O, V } Father , Son, Holy Ghoft, The Triangle fignifying the three Pro- 
 
 * T6.T/'«- Parties 5 the V the Spirit, in the H. The other Letters in the Alphabet without 
 
 yoeiJ^Tv/. ^^ Vowels, come of the word * Tetragrammaton, or of four Letters The- 
 
 '*• *^ "" twenty four Lettei-s by the Builders otBibel were taken feverally after all the three 
 
 Principles '■ | to make up the feventy two Languages. 
 
 CHAP. XXXVI. OfViZM, afjd the Myflery of the Speeches fprunl 
 thence^ and the Recovery therefrom. 
 
 I. TV yl 0[es faith, Nimroi (Grandfon of fhm) began his Kingdom at Bibel^ not 
 
 J_VJ. that W<z»2's Children only did thus, hmSems &u6^aphets, joynedasona 
 
 People, to build a Tower, to get up to God by, and make them a great Name. 
 
 2. This Tower, is the Type of the fallen felfilTiMan, having loft the right un- 
 
 derftandingofGod, elevated its own fancy. And now the Spirit of the mental 
 
 Tongue of the five Vowels : the Language of Nature fby which Adm gave Names, 
 
 being 
 
Myflerium Magnum. Part II. 5^5' 
 
 being departed : they conceived tiie fenfual, dhided, confufcd Tongues, whereof, 
 as alio, of the c^ark World, this Tower was a Kigure i where is underftood the 
 Bcaft, the Aniin;i], Ham-like Man j and the Whore the Self will, revolted from 
 God, by which the }X>or Captive Soul lies bound under Vanity, till the corner 
 ftone fthc R ck of offence) bruiie the divided lenfual Tongues. 
 
 3. AH Rabbles of all Nations, who run, devoid of Gods Spirit. are Builders here, 
 
 and though tr.ey a'i deflroy ejchother,}etarecf o.ie Spirit, and * worlbip Affto^m, '^ Dj.n. i:. 
 the God of Forces. 
 
 4. Now, to become one again, muft the divifion be kill'd , hy giving up the 
 Will into the ontfEHOVAH or "JESUS, and know only what God willeth to 
 
 knoi-v in us. The Spirit of the fi/e Vowels, and the one is in us * the Letter killeth, * i Cor. 5. 6, 
 the Spirit giveth life. Like as the Diviac Sun woikcth in and through us as i: p'.ea- 
 fethhim, fomuft nediftafe our Virtue and Will, wirh all Simplicity and Turicy. 
 * For, the living Word is therefore become Man, that the litei al Image might die, * v. 65. 
 and the firrt Man be regenerated in Chrift's S Jirir,who,once Born,thcn the Image- 
 Teachers rather hinder, than help 3 by fetting up their imagination into the Temple 
 of Chrift. 
 
 f. Bib^i muft fall,not be pieced ?nd patcht ; for io., the Whore is only trimmed, 
 not made a Virg; i, for fhe is jadged, the Z:al of the Lord doth it. 
 
 6. The spirit of the Lord, forms into the Word of the Mouth Truth, Faith, 
 Love, Patience, 6" <-■• of the. 'Serpent », come Lies, ftingmgEnvy, Pride, Covetouf- 
 nefs, eiTf- by which let every Man prove himielf. For fpeech and underftanding 
 come not from the Stars and Elements, for then other Creatures could alfo fpeak, 
 but from the formed Word of God, it is the Name of God, which Man muft not 
 abufc, on pain of Eternal PuniHiments. 
 
 7. This incorporated Word,Man hath, out of all the three Principies,with Power 
 to form a Subftance, out of which Principle he will j and therefore muft follow at 
 laft, a reaping in of every thing, into its own receptacle. 
 
 CHAP. XXXVII. Ofth Line of Abraham , and of the Hea^ 
 thenijh Gods, 
 
 1. TTROM Soib ('exclufivej to v^^ri»i (inclufive) are Ten Names, in the Line of 
 l7 the Covenant i r/^- Stm, ArphJxid,Sjliih, Eber^ Pel^^, Re<u, Siru^; N-ihor, 
 Tenh, Abram. in whom is undcrftood, the ten Forms of Fire : the feven firft of 
 which are formed in the feven Forms of Nature. The 8th is the Fire of the Eter- 
 nal Nature which at the end ihall purge the Floor : the Ninth is the heavenly 
 Tindureof the Fire and Light, and the Tenth is the Love- fire, vi^. The Holy Tri- 
 nity in the Majefty. 
 
 z. Out of the ten Properties of the Names in the Line of the Covenant the 
 Oracle,the Divine Voice was manifeft in Abriha,fn \ and therefore he muft go from 
 his own Kindred, hefhould not fee God in his own Country {vt^) not in the 
 Earthy Man. He fliould have a great Name (vi^.) in the Perfon of Chrif^ \ for 
 Abramhzd no Dominion here, but was a Stranger : and Cnrift faith his Kingdom is 
 not of this World. 
 
 3. And whereas God bid >4ir.«OT , look Ea'^ ward. Weft, North and South, and 
 all that Land fliould be his^ and his Seeds for ever : tis ftiU fo, Abrahxm. and his 
 Seed have it, in the Eternal, not in the External Kingdom, m the Holy Paradifical 
 Principle (though the Turk hath it in the four Elements) in the Holy Spiritual 
 part fliall Eternally hold it, when the Earth ihall be cryftallized like aglafty Sea. 
 
 4* The: 
 
^^ Afyflerium Magnum, Part II. 
 
 4. The thres Sons of Terd), were Nj'.'"*, f/dran and Abraham, a Type of the three 
 rnnaoies to be opened in the Holy flaming line ef the •.-ovenanc 
 
 y. thz Oracles of che Hearher.irh gods, originate from the inward dark Fire- 
 World, and che outward Aftraland Ekmcn'al World. Tacy knew the Stars and 
 Elements rul'd the outward Life; whence they found the ^oal of the World, like 
 a Horologe , did iliew che rearing up and diflolvm^ of Nations, Kingdoms and 
 Men. 
 
 6, From this Soul the Horologe of Nature, through the fence of the A/irum, 
 which their Faith (that they powerfully brought thcreiito) did move and ftir 
 up, had they Anfwers from their Images and Idols: and not wholly by che De- 
 vil, as Men ignorantly fay , who themfelves worlliip the Image God MAo\i)n 
 and Minmon, 
 
 CHAP. XXXV III. Of the Begimingof the Heathemjh War , of 
 Abraham^ refcnwg Lot, ^»^o/Melchifedeck. 
 
 I. "T^ HE Gentiles and Children of Him at 5'oiow»,when the Powers of the formed 
 1 Word, the Properties of Nature, did divide themfelves into Enmity and 
 SeliilTiners, the Ceatre of the Nature of the Dark World domineered in Man, fal- 
 len from, the Kingdom of God's Love and Humility, unto the outward Stars and 
 Elements, and becan-.c half Devil and half Beafl, would be great, deftroy b) War 
 and poflcis: though they rad the whole Earth before them- But Pride, Cove- 
 toufnefs, Envy and -^nger are che Rootsot War in which the Devil and all wicked 
 Crearuies live. 
 
 2. But Cod, as far as he is called God, ^'/^• according to the fecond Principle, 
 defirethnociing Deftrudlive .• but according to the firft, is a Zealous God, a con- 
 iumingFire^ fo that when Nations kindle that wrath, God did bid Ifntl fmite 
 them ; elfe the Fire of his Anger would have kindled it felf in chcm , and made 
 them as at Sodom. 
 
 3. Gcds Anger was fet on Fire in ^ijwr, ar.d paffed on all Men, andthegrofs 
 beflial Property^ the t-erpents Ens and enkinded Anger , was m Abrxbim and his 
 Childrens own Property, as in the Children ot Hxm , except the Line of Chnff 
 which was in God's Power, ar.d flood in them, as Heaven doth in this Woi-W* 
 alfo in Hell, or as the Day doth m the Night, yet not confounded. So in the an- 
 gers Property, Abra^^iyn and his Family fmote the Heathen, and rcfcued Let, fo al- 
 fo have the Children of the Saints waged War. 
 
 4. But fuch who would be cali'd Chnftians, do wage War not as Chriflians, baC 
 as Heathens ; for the Chriftian is dead with Chirift,co Wrath and the four Elements, 
 and new born in Chrifi's Spirit of Love and Patience, he is not of this World, 
 liveth not to himfelf, but to God, his Converfation ism Heaven- Nor did Asn- 
 ham defire ought he took, the Goods hereftored to the King o{Sodo7n- 
 
 5. Mdchifedeck the Royal Prieft, was the real figure ofChrift, who blefled Abn^ 
 ham, left the Turbs, after hjs fighting, ftiould return on him. To him, Abrikam 
 gave Tithes, (zii ) the loth Property of the Human fiery Tongue of the SouJ. And 
 the Pneft gave his Bread,and Wine,and BlcfTing thereinto,f'vz^.^f o^'e-fire,Tindiure 
 of the Light, heavenly Subftantiality, that the i^oul's fiery Tinfture, might again 
 become a compleat Image of God, with Male and Fenaale Property, Heavenly 
 Corponety, by the King oi Salem, v/'t* of Salvation. 
 
 CHAP. 
 
Myfterium Magnum, Fart IL 5^7 
 
 CHAP. XXXIX. Gcd's Covenant with Abraham, hk Faith, and 
 Sacrifice. 
 
 I. \ Ahrtthafns Faith, was his receiving the Speaking Word of God, (vix-) in the Qgn. i <. from 
 xV Promife into his Human E/ij .• His Defire, vi^. theaim of the Covenant ^, j. tov.17. 
 or foim;d Word, and both the'e were formed into one Power, and real Spiritual 
 Subftance. For Faith is the taking hold of God's Will , and Uniting it to ours. 
 
 2. The Offerings were of three fcrtsof Beads ; a Heifer, a She- Goat, and a 
 Ram, each three years old , betokens the whole outward threefold Man, of Salt, 
 M-rcury and Sulphur The dividing them> the twofold Limus of the Earth, (vii ) 
 The grofs Property out of the Dark World ; t!ie other, the Limus out of the Hea- 
 venly Worlds Property, which lyes in one Companion in the Earth, whence Man 
 was created. The Turtle Dove, the poor Sou!, capttvated in the hefhal Property. 
 The young Pigeon, the inward difappeared Humarity. Their not being divided 
 fhews, nothing lliall be taken from the Soul, nor from the inward Man of the Hea- 
 venly^ Limu^. The Fowls which Abrx'^an drove away, the EfTence of the wrathful 
 Property of God's Anger in ?vlan , which hungrecr after the Humanity,and would 
 devour the fame. Abnhjmi deep Sleep, the Death of Chrtfl: The horror the 
 Wrath of God. The darknefs- ci-e dark Wor^d into which the Word {hould 
 enter and relign its Will. The enk'ndled Fire paflTng between the pieces, the Holy 
 Love-fire, tindturing all into a pure Gold. Tae servitude iri Egypt^ thatChrift in 
 his Msnbers (hould be onlv aPilgrm, and that w.? are here in ttie Kingdom of 
 the Heathen, where God's Children muft becmbrore.i in Servitude with them: 
 to which the Potent do compel the Poor, whereto he muR be lubjetfl, elfe he rc- 
 fi^eth the Kingdom of Nature (vix ) the formed Word. But if the Worldly 
 Rulers, rule only according to their Will and Lulls, they will findj that God will - 
 Judge them. 
 
 C H A P. XL. Of Hagar and Ifmael. 
 
 For as moch as Ifmxd 
 
 i.'T'HE fcope of this, toucheth that of Predcftination. 
 
 and EpMareerronccufly taken, to be of Eternal k 
 know, that limel reprefenteth the Father's Tropertv, and Kingdom of Nature in 
 Adam: Ij'.tic, the Sons Property, and Kingdom of Grace int. -e lecond .^^i^j-Ji. 
 
 I. Bj.bf I (indeed blindly) teachcth, that God hath ovdiined a certain Number 
 and Company to Darrnation, ard the reft to Salvation 5 butiffo. Nature muft 
 needs be limited, ccnfin'd ard detei mind, when to bring forth a Chud of God, or 
 of vVrath, aixl nothing would be m the Human Pro p-rty free: yea, God himfelf, 
 mufl confine, and fhut up his unchargtablc, one Irfinire Will . into a Bepinring 
 and Limit, which opens a Gate to horrid Prophanenels ; makes vcid God's Holy 
 laws and Rules ; rexiders neealefs the offers of Grace, and bars up the Door of 
 Repentance 
 
 ^- Yet the Holy Name of God (thus taken in Vain) is from Eternitv free and 
 oflfcrs It felf v> al! poor dinners. Thus the Angel met Hugar , and blefTed Tfmael 
 the Tin her Woirb . who figur'd the Runagate .-Idamtcarfelf Will ; for God in- 
 w.:rdly calls all wicked Men, not only in the Womb, but alJ the tinae of their lives, 
 as the Sun fhines all the Day . 
 
 4. So 
 
5p3 Myftermn Magnum. Part IT. 
 
 4. So God calls the Turks and H;a:hens, figur'd by Cain, Hm, ifmael and Efau, 
 who are in the Kingdom ot Nature, as iirrael in Hagars Wcmb ; they u ent not to 
 Jiadc but to Abmhim, ncr ihele to C. hnft's : erlon, but to God, and he heareth them 
 in Chrift. Thev, and paintea Chriftend'-m, are as the two Sons : one promis'd but 
 did it not, the r.ther laid he would not, but went and did it j fo may they attain 
 — - the Adoption, though rhe letter Chrifaans grumble at the returning Prodigal, who 
 is neverthelcls embraced by the Father. 
 
 CHAP. XLI. Of the S-eal of the Covenant of CircHmcifion , and of 
 Bapt'tfm. 
 
 G 
 
 O D ratified his Covenant with Jhraham by the Seal Circumcifion ; (liew- 
 _ ing, what Em was Bkflei; alio what muit, and what (in Man) muft not, 
 inherit ('vi.^J not the grofs Earthy Man, conceived in thebeftialLuft of Man and 
 Woman. 
 
 2. That Copulation, is only born with^ by Divine Patience and PermifTion ; Man 
 
 having lofi the Magical Birth of Paradice, and therefore, was every Male circurii- 
 
 cifed on that Monftrous Member. The beftial Seed of Man and Woman, being the 
 
 Seed of their own Will, lliall not pucon the Covenant and Bleffing,but he,''' who 
 
 '^ohn 2. ir is not Born of the Will of Man, nor of the Flefli, but of xod. 
 
 5. The Earthy Members, die in the Spiritual Birth, through Chrift's Death- Ex- 
 ternally 'cis cut off, in the Temporal Death ; and 'tis Buried in the Eternal Death, 
 in the Nothing, and a new Angelrcal Form fhall arife. 
 
 4. The Males were only Circumcifed, for Adam had both the Tindures, and was 
 a Mafculme Virgin- It was to be on rhe eighth Day becaufe fix Days are the Man 
 in Nature, the Seventh is the Day of Reil, which he had brought into difquictnefsj 
 by reafon that the fevcnth Property, the Heavenly Nature died in him, therefore 
 God gave him of Grace another Day (vix.) the Eighth, which is Chrift. I(mael was 
 the firft Man ('though a Mockery thus taken into Covenant ; for Chrift came, for 
 IfmaeCs fake alio, though the Dodrine of feme dam i Children from the Womb. 
 
 5. Baptifm is for both Sexes, on all Days; (hewing the need all have,and Chrift's 
 Univerial offer of God's Mercy : alfo pointing out Chrift's Humanity, who was both 
 Circumcifed and Baptized, and the Firft born from the Dead. But the Ens of Faith, 
 by the Spirit was the Fire- baptifm, for both Jews and >^hriflians. 
 
 CHAP. XLII. of the three Men who appeared to Abraham in the 
 
 Plain of \A^mVQi&c, 
 
 T 
 
 'HE three Men, fignified the Trinity, in hrgheft Humility. In the heat of 
 the Dayjwhen the Humanity was enflam'd,withhigheftRage,under God's 
 Gen. 18. Indignation. K^^tzvd to Ahrtibum (vi^.) to AiamsCciMv^n in the Souls Tent. 
 Abraham bow'd himfelf (vii-J in his Faiths Ewx. The three Meafures of Meal,the 
 three Principles or three Worlds in Man : and kneaded, the Heavenly Humanity 
 muft be mixed with ours. The tender Calf, the Limus of the Earth, which is as a 
 Eeaft before God. 
 
 2. The Lord asked for Sarah , he faid , flie is in the Tent (vi^-) covered with 
 earthinefs ; that is, fees not who is with me. Sarah laughed, and tearing lyed, the 
 Figure ot Eve. 
 
 CHAP. 
 
Myjlerium Magnum. Part IL 5P9 
 
 CHAP. XLIII. Of the Rnin of Sodom a?jdGomotr ahy how foretold 
 to Abraham. 
 
 !• /"^OD faith, lam come down^ to fee if the Sin of Sodom be fo great^ (^t^e cryof Qgn. i8. 
 
 VjT it, which ii come up, viz. God, according to the Property of the Anger, 
 feech m the Devils and falle Souls i but his Love- eye , fccth not into the Apo- 
 ftate Souls. 
 
 1. Reafon knows not what God is, nor where he dwells. God is every EITence, 
 and d welleth through every Eflence, but poflefleth no Locality, nor doth need fpace 
 for Habitation. 
 
 3. But as far as he is called God, is no ETence, but through all things, and giv- 
 eth himfelf in an Energetical way.but worketh not from without into it, but from 
 within out of it, to his Manifeftation. 
 
 4. The cry going up, and God's coming down, is thus j * 
 
 y- Inward, is above: outward, is below j the Angelical World, is faid to be 
 above, and the formed outward, below j as when a Fire is kindled , the light is 
 above, the fubftance [or matter] below. 
 
 6. For the being within, without the fubftance, is the being above. 
 
 7- * Abnhm's Praying for Sodom, fliews Abraham to be a figure ofChrift,with- *^- 
 holding the fevere Righteoufnefs from falling on Man 5 but there were only three ^ * 
 
 capable of Mercy. 
 
 8. And whereas there * went but two Angels towards Sodom (vil-) not the Per- ^ r 
 
 fon of Chrift, but God's Truth and Righteoufnefs. The Truth brought out Lot, and '^''' ^^^'^'^^ 
 the Righteouihefs remained in Sodom. 
 
 9. Lot knew them, and bowed, humbling himfelf before the Lord , but they at 
 firft denied to go in with him ; becaufe his Wife (by whom the earthy Matrix is 
 fignified) could not go through the Judgment. 
 
 10. The Men bid Lot call all his together , but his Sons that were to Marry his 
 Daughters would not ; for the wrath in them was fo ftrong, as to withhold though 
 the Truth drew them, as it did alio Lots Wife, by which Ihe was tranfmuted, as a 
 terrible Example, till the laft Judgment. 
 
 CHAP. XLIV. OfLo^s Departure out 0/ Sodom, and the terrible 
 overthrow of that whole Regiori, 
 
 I' npH E Angels took Lor, his Wife and Daughters by the Hand 5 they were in- Gen. i^, i;. 
 
 X wardly taken by the hand of Faith in the Covenant. So were the Men 
 of Sodom, taken by the hand of their Eflence , and brought into Judgment and 
 Execution. 
 
 2. The Sun was Externally rifen, fo was Internally the Sun of God's Truth, the 
 Sun of the Covenant, on Lot : and the fcorching Sun of God's Anger , on Sodom. 
 This figure concerns Babel. 
 
 3- Lot obraind the favingof Zo.ir fand himfelf m it) as oftentimes God's Chil- rv r^tnis^ 
 dren do with- hold great Plagues from falling on People. The Angel faith, Tando^ ' V^ 
 nothing tiU thou come thither. God's Anger becomes impotent as it were, where the "" 
 Sens of Love are prefent. It rained Bnmftone and Fire from the Lord, ere. 
 
 4- It was not the Hellifli Fire, which at the Endiliali purge the Floor, if Co, 
 
 E e e ' the 
 
400 Myflerium Magnum. Part IT. 
 
 the four Elements had been changed 5 for that inward Fire confumes Earth,Stones 
 and Elements ; but this Fire, was generated in Turbu. Magna, an Egeft or Thunder- 
 clap: And though it bene palpable Matter, yet is a fpiritual Subftancc , in which 
 AftrfKr/x» doth enkindle, and there the flagrat ctathfix itlelf intoaSubf!ance. 
 
 5. The ill ft Principle did behold the third with a darting fiafh, or afpecl. As if 
 the inward dark fpiritual World (hould move it felf j the outward with the four 
 Elements would forthwith be fwallow'd up. 
 
 6. Lot's Wife was apprehended in the FrohA, and remain'd in the Salt Spirit j for 
 that, Covetoufnels was moft predominant in her. 
 
 7. Lot's Daughters, caus'd him to drink Wine, and lay with him ; that they mighc 
 receive the Holy Seed : which is not fo as reafon cenfureth , but that Ammon and 
 Moab might fpring from one Root in Affinity witn AbrAhani's Line. 
 
 CHAP. XLV. How God defended Abraham and Sarah. 
 
 f, A Braham's continual Travels, figureth Chriftianity j which goeth fromjjlace 
 x\ to place, as a Stranger, without any continuing abode. 
 
 2. His being ftill protefted, (hcweth the particular care of God , ftill , as then, 
 over every one of his Children. 
 
 3. His being faint and timorous, when he came to Pharoah and Abmelech, fliews 
 we are not to go in our Strength ; Abraham's Will of felf, looking only on it felf , 
 was difmay'd 5 yet in him was the great Might over all Powers ; but it belonged 
 not to the Human Ownhood,neithcr doth Chrift in his Children belong to the Hu- 
 man Ownhood, but to the humble refign'd Will. 
 
 4. Soin^iz-ij^^rwandinallChriftians, are a twofold Will, one of thisWorM, 
 always {landing in fear, the other according to the fecond Principle, the Kingdom 
 of Heaven J the poor captive Soul's Will, which iramerfeth its felf into God's 
 Mercy in Hope. 
 
 CHAP. XL VI. Ofl(aac*sBinh, andcafiingoHtKmZQlandUz^rr 
 and what it means, 
 
 i.T or being out, and iWow deftroyed , i4&r*^<r;» removed, fliewing, that 
 I J where Chrift's Kingdom is corrupt, he will depart. 
 
 2. He lived under King Abmelech, ('vi^. the Man of ingenious reafon. At 
 Girar{vi\.') the auftere Life of Nature. 
 
 3. In this removal v4ir4/;(im followed his reafon : Reafon-light is the winnow- 
 ing crofs of God's Children 5 this brought his Fear, alfo his Reproof, from Abime- 
 /wftjwhom he Qiould have Taught. 
 
 4. God's Children are in themfelves weak, as all others, yetnottoberejefted-j 
 for the Crofs always ftands by them 5 as Abimelech by Abraham, Ifmaelby Ifaac, 
 Hagir by Sarah. 
 
 5-. Sarah ti^^shtv, and fhe wanders in the Wildernefs, ofbrokennefs of Heart j 
 then gave her Self and Son to dki but the Angel comforts her. That is, in the 
 Figure. 
 
 6. When Chrift is Born in the Convert, the new-bom Willrejefteth its own evil 
 Nature, the Mocker 3 then doth the poor forfaken Nature, wander and give up it 
 fell to Death, till the Angel comes and comforts it, that is, fome faithful upright 
 
 Man, 
 
Myfterinm Magnum. Part II. 401 
 
 Man or fome beam of Light from Chrift in the Heart, to give Living Water •, for 
 of this Child muft come a Nation, Chrift muft be Born, as a fair bloflbm out ot 
 
 7 Thefe precious Figures have remained fpeechlefs to the World ; becaufe of 
 Wn's Vanity, but now^thc Myflcrf of the Kingdom of God fliall be finiilied, and *Rev 10.17. 
 * the Child of Perdition be revealed. Man's unworthinefe caufeth Truth to be hid- ^ Thtj}^. j, 
 den, wherefore it was Chrift preach'd in Parables. 
 
 s' Alfo we muft know, whoever will underftand the Old Teftament, muft fee 
 before him the two Types ; externally , Mam the earthy Man : and internally, 
 Chrift : and change both thefe into one, andfo he may apprehend Mofes and the 
 Prophets. 
 
 CHAP. XLVII. Of the Covenant of AhimQkch and Abraham, 
 and what it points at. 
 
 ti T> Eerjhebah, abruifingto Death,is the fame Fountain which the Angel (heaved 
 * Jj W<z^4r -, which Abrahint (vii-) Chrift digged,and there afterwards preached Gen. 21. as. 
 the Eternal GckI. The Covenant between Abimelech and Abrabamis the Covenant to 34. 
 of Chrift, with tke Humanity, where he fware, not to deftroy the Humanity, as 
 he faid, he was * «« come to condemn the fVorld.. Abimelech (vi^.) the Soul, out ot * ^pb. 3.17. 
 the Father's Property : FichoU the outward Nature, the third Principle, Field- 
 Captain or Officer of the Soul ; Abrnbam is Chrift, in the Humanity. Now Abime- 
 lech''s reftoring Abraham's Wife, faying he knew not, e'c. fignifieth, That the Soul 
 of Adam knew not Chrift, in the Tindure of Heavenly taenia 5 therefore went into 
 Self-luftj but when God {hewed it to the Soul, the Soul faid, I knew not that 
 God's Wjfe the Holy Tinfture, the Heavenly Matrix, was in me. 
 
 2 But now, I reftore whatever I have taken of the Divine Worlds Property, 
 it is thy Wife j thetiall the Women oi Abimelech and his Servants, Eves Daughters, 
 
 were healed. _ . . , r . ,t t^ 
 
 5. Chrift here fweareth, not to fiiew any unkindnelsto the Human Property, 
 nor to the Children, nor to the Grandchildren or Nephews (vii-) thofc fpringing 
 out of the wild Property, where often a wicked Husband or Wife are joyned to a 
 godly one, and fo thofe Children Ipring from the wild Prpperty. 'Tis faid. Thou 
 flialt do according to the kindnefsthat I have done unto thee (vii) m reftoring 
 thy Wife thy Image (halt thou do to me, and to the Land (viiJ the outward 
 Man, wherein thou (vii-) Chrift, fojourneft, art a Stranger. Which Chrift Swear- 
 cth, * As I live, faith, &c. Thtn Abraham, Chrift, reproved Abimelech, the Soul, *£»e/,.;j.ir, 
 that the Souls Servants, the Eflences of Nature had taken away the Well, the 
 Eflence from the Heavenly Corporality (vii-) Chnft's Body, in Adam-, for 
 Chrift's Holy Fountain fprung up in the fiery Eflencc of the Soul ; which being 
 taken to Self-Power, the Heavenly Image difappeared. And Abimelech, the Soul, 
 anfwered, I knew not till this Day (vixJ that the Devil had deceived me. 
 
 4. Then Abraham (v/>.; Chrift, took Sheep, his Children the Jews, and Oxen 
 the Gentiles, and gave them to the Father (of whofe Property the Soul isj by an 
 evcriaRing Covenant. And fet feven Ewe Lambs apart (vi^.J the feven Properties 
 of the Natural Humanity of Chriil,manifefled in us. A part vi^. a dilhnft Pcrfon. 
 J. We poor Jews and Gentiles may not fay we are Chrift, but his Houle ; he 
 is a * part with the Divine Property. But in right ref^nation when Man s Will '^ B/ himfelf 
 is Dead to Self, Chrift only liveth m it j fuch Eternally witnefs, that Chrift dig- 
 ged the Well. At BeerfJ)eba, the place of Contrition, Chnft planted Trees, Hea- 
 
 E e e 2 vcniy 
 
402 Myfteritm Magnum, Part II. 
 
 venly Branches ; Preached, ei;'*;. and remained there a long time (vix.) all the 
 time of the Natural Life. 
 
 CHAP. XL VIII. Of Abrahzm s Of erwg up Ifuc. 
 
 Braham is reprefenred in Adams ftead : Ifaac in Chrifts Humanity : The 
 Voiceis God the Fathers 3 fo is Chrift Offered by Adams Children the 
 Jews, to the Fathers Fire. Thy Son whom thou lovcft, vi^^. thy will brought in- 
 to Self- love, in the devoration of which in Gods Wrath- fire, the true Man Crea- 
 ted in Adam, muft be form'd and preferv'd as Gold or Silver in the Crucible, 
 where Copper and all Impurities evaporate. On Mount Moriab, which God, not 
 we, chufeth. 
 
 2. Chrift wholly refigns up our Humane Will of felf to his Father, in his Death 
 1 Cor. $. I S' foi" all. and in all Men : As when the ftock of a Tree dyeth, the Branches die alfo, 
 
 and as the Ti ee rcneweth its Youth ( as the Rod of Aaron did ) it introduceth new 
 Life into its Branches. Abraham rofe early, teaching immediate obedience. 
 
 * Gen- 22. 3. * And girt his Afs, thcBcflial Man, with power. Took with him two young 
 
 Men 3 one the Soul from the firft Principle, the other the Spirit of the outward 
 
 * (v. 4-) Life. Clave the Wood ; as /4^4»j clave Gods Love and Anger. * On the third 
 
 day i pointing at Adam's fleep to the Angelical World, and the time of Chrifts Re- 
 furrcdlion. Afar off; the Final Offering of Chrift, above two Thoufand years. 
 The two young Men to tarry with the Als, till Chrift is Offered and come again. 
 
 * Cv.6.) Abraham took zhc * Knife, and Fire, Gods Anger and Death. * lfaac£iid, Here 
 '* ( V. 7, 8. ) is the Wood, the Sins of all Men ; and the Fire, Gods Wrath > but where is the 
 
 Lamb ? Abraham's Ens of Faith faw the Lamb. Abraham, bound Ifaac, fo was 
 Chrift, and fomuft our felf- wills be bound, and refign'd to God in entire earneft- 
 nefs. The Angel calleth hurt not Nature, as he had done to Hagxr at Beerfheba. 
 He faw a Ram hung, i^c. fliews death kills not the true Man, but the puChing: 
 Beaft, hung in the Devils Thickets of Thorny Cares and Vanity. Next follows 
 the Bleffing, incrcafe and prevalency. And Abraham return d with his Son and 
 two young Men to Beerjhehi, into the toil and labour of this World , fo God ex* 
 ercifeth his people not always in operation of the Spiritual Figures, but in weak- 
 nefs and infirmities, in the Kingdom of Nature : And fometimcs again under the 
 Crofs, and fo they grow as in a Field , fometimcs Storms, fometimes Sun* 
 ihine. 
 
 3. Hahor Abraham's Br other, had eight Sons by Milcah of whom came great 
 Nations, the AfI>Tians, who tho' they fprung not from the Ens of Faith in the Line 
 of Chrift, the Bleffing of Abraham palled on them. 
 
 CHAP. XLIX. Of Sarah'i Death, and Abraham'j Hereditary 
 
 Sepulchre, 
 
 I. TT7Hile << braham lived he was a Stranger, no continuing abode had he.j but 
 * *^ when his Sarah died he would have a certain PolfefTion of a peculiar and 
 Hereditary Sepulchre, for his Wife, himfelf and Children; which he would not 
 have to be given him, but bought it of the Sons ofHeth and Ephron, for four hun- 
 dred Sheckles of Silver, vix- theC^Yc'qi Machpdah. The inward Figureof which 
 is, That, 
 
 X. When 
 
Myfierium Magnum. Part II. 405 
 
 i. When r/iic, vi-^. Chrifc, is come, the twofold Body returns back to its 
 original Mother, the Eternal and Temporal Nature. When the Saints d:e to 
 felf the outward Life : The refigned Life will no longer ftand in a ftriage Serpen- 
 tine one, it cannot of due right cake the firft true Field, but it muft be purchafed. 
 Thus >4iri<>4OT in the Figure of Chrifc, doth, of the Sons of Het^, who ftand in the 
 Fathers Figure. And chat Chrifcs Ranfom is fignilied by four hundred Sheckles, 
 hath this meaning. The firft is the true Magical Fire, the fccond is the Light, the 
 third the holy found of the Mental Tongue, the fourth the conceived Ens of the 
 other Properties, forming the holy Life: This is the pure Silver. 
 
 3- And whereas the Children of Hfi/; would freely have given it, yet at lafc 
 took Money for it : So hach God the Father freely given the King lorn of Grace to 
 Ghrifc in our Humanity, but Chrift would have it for a Natural Right. 
 
 4. ByCjwi«, undcrftand the holy Chryfuiline World or Earth, which fliall 
 be manifeft. 
 
 y. By the twofold Cave or Pic of MichpeUh is fignifisd, Man hjfth a twofold Hu- 
 manity 5 oneoutof the Divine E^ij- and Heavenly E'.fence, the other out of time 
 this Worlds fubftance, both which (hould be pjt into an Eternal Sepulchre, and 
 lye in its original Mother, leaving the oat will m Death j fo that God might alone 
 live, rule and will in the Sou!, and Mans Life be only his Inftrumenc. For the 
 Soul hath turned it felf allde from the only Ecernal Word, into felf-hood. This 
 Diftemperandunlikencfs, muft be buried and put again into a twofold Cave, 
 and thence come into the Temperature, the EiTence whence the Body and Soul • 
 did arife. 
 
 CHAP. L» of Abraham'i fending his Servant for a Wife for 
 Ifaac. 
 
 1. A Brxhim^ is herein the Figure of God the Father, Ifac^in that of Chrifc, q^^ 21?, 
 Xjl Abrahum's Servant, in that of Nature. The Cxruxnites^ in that of the • 4 j 3* 
 introduced Serpents E«j, the Beftial Man, which ihall not Inheric. Here God 
 makes his Servant, Nature, by whom he governeth, ElTentially bind it felf, that 
 it will not introduce the Serpents E?ix,the dark Worlds Beftial Canaanitifh Proper- 
 ty for Gods Childrens Yoke-feilow, but Nature muft take fubftance out of ^- 
 bnbim's true Humane EfTence, in pure Love of the Heavenly Matrix, that fo the 
 New Birch might be holy in its Virginity as to the inward Man. 
 
 2. "^ Nature faith. How if, n^:. vi^. the right Humane Ens will not follow *'<7ea.24.v5V 
 me ? * And God laid, Beware, (^c. vi^ go not according to thy Reafon ; but * v. 6. 
 
 an Angel fhall go before thee, vi-^. the Divine Will; for felf will and reafon 
 muft not Lord it, but Nature muft be a Ser/ant; do a? it is commanded, and com- 
 mit it to God to bring on the Eternal Marriage. But ii the Humane Will will 
 not follow, the Meflenger hath difcharged his Office : The Rain afcends not up 
 again without Fruit, Nature maft declare that God hath given Chrift all his 
 Goods; and now defireth Man to be his Wife. * And the Servant fware, (^c. * y_ ^, 
 vi^. When God put his Holy Word with the formed Wifdom mto the Natural 
 Ens o^ Miry, then the Humane Nature fware Obedience. 
 
 3. And the Servant took ten Camels, ( and went to the City of Nabor in Mefo • q^^ ^ j^^ 
 potamW) yi^. the ten Forms of the thre: Principles, to the Natural and Super- ' ^' ' 
 racuralLife, vi^. fevcn Forms of the Centre of Nature, and three For nr,s of the 
 
 three 
 
404 * Myflemm Magnum, Part IL 
 
 three diflinftions of the Principles j which are they whereby God caufeth all 
 things J andtheGoodsofthe Lord are the formed Wifdom of the great Wonders 
 and Powers. 
 
 ,y. jj; 4. And the Servant caufed the Camels to knee! by the Well near the City, at 
 
 Evening- At, or m the laft time or days of the World. The will of the fathers 
 Nature, the Myftcry of the Nature of the tnree Principles, the Carriers cf the 
 formed Word, hath laid it leif down by the Weli-fpnng of God, the Divine 
 Fountain. 
 
 ^^_ -, 5". The Silver and Golden Jewels, Bracelets and Earrings given to liebekaht 
 
 fignifie the Heavenly Humanity of Jefus Chrift, which is not given wholly into 
 the power of the Fire-foul m this Life 5 left it become haughty as Lucifer and Adamy 
 hutViigmSopbia mtznthy I{ebeliah, remaineth with her Bridegroom Chrift, ia 
 the fccond Principle. 
 
 * V. s^] 6. The Spices fignifie the Holy Spirit. '^ Then they fate down to eat^ viz- the Mar- 
 
 "" V 6^1. to ^7. riage Feaft, the Joy whereof none but the Children of Chrift know. * And 
 w^£«Rebejiah/iii?Ilaac, O'c. W./.n the difappcar'd Humanity difcovers Chrift in 
 it felf, it falleth into dcepcft Humility, and is afhamed, vailing its Face before 
 Gods Holincfs and Clarity, that it hath lain fo long Captive in the Beftial Man, 
 but Chrift takethit into his Arms and leadeth it into his Mothers Tent, into the 
 Heavenly Worlds Effence. And then was Ifaac comforted for his Mother, for the 
 difappcared Matrix, which was loft in Ad Am, now rc-obtain'din Virgin-like Cha- 
 ftity for his Spoufc. 
 
 CHAP. LI. Of Abraham'/ takhg Keturah to Wifd and of hU 
 
 Six Sons and Death, 
 
 1. \ Bubam wzs old when ht had Ifaac, to fliew Chrift was to be in the old 
 
 XTL Agcof the World, and Sarib was old, that fo the Divine Ens might 
 have the prehcminence over the Humane, and (he muft have but one, for fo is 
 Chrift, and all are Branches m the one Tree, vii- Chrift in all. 
 
 2. Buz Abraham by i!ieturabhzd{iK Sons fignifying the fix Properties of the 
 formed Nature, the operation of the fix days : Iftiac^ vi^. Chrift is the feventh, the 
 iiabbath. Ofthefe fix iprang fix Nations, to them he gave gifts of his Goods, 
 tho' not the Inheritance, yet had the free Gift of Grace. So every Man hath Chrift 
 as the free Gift of Grace ia him, noneprcdeftinatcd to deftrudion, for by thofc fix 
 are fignified all Adarns Children. 
 
 ^. In the right AdamicalMan, out of which the Earth had its Original is the 
 Covenant of tne Free gift, but the own-felf made-grofs-earthy Adam, whobyLuft 
 made himfelf a Beaft is not capable of the Gift in the Covenant, but the right Man 
 (as a TintftureingrofsLcad mortifieth the Saturnine will, and changeth it into 
 Gold ) fwailowech up the grol's Man, vi^- the dark Worlds Property. 
 
 4. The Jews, Chnftians and Heathens have all this Gift, and Chrift is the only 
 available obedience,- all Men therefore who give up themfelvcsin obedience to 
 God are received in Chrifts obedience, for Names are not accepted. 
 
 5-. My believing that Chrift was Born, Died and Rofc for me makes me nor a 
 Chriftian, but I muft putonChnft, enter into hisObedience and Sacrifice, arife 
 in him and Live m him. 
 
 6. When Abraham had brought his Lifes Forms into right order he refigned up 
 himfelf into Mortification, tired with the Life of felf,reftcd in God. 
 
 CHAP. 
 
Myfterium Magnum, Part IL 405 
 
 CHAP. LII. TheHiflory o/Ifaac, Birth of ECm and Jzcob. 
 
 I, \ Frer JbrAhams Death, God blefled Ifaac, and he lived by the WellLahai- q,^.. ^ „ 
 Jt\. rot, vi\. the Well of Living and Seeing, his Soul dwelt by the Fountain '" ' ' 
 
 of Divine Love- The defire of the Soul, is the Fiat, which takes the holy Love 
 Tini^ure into it felf, and makes it Eflemial j as the Metalline E«j gives its delire 
 into the Suns Tinfture ; that out ofthem both the fair and precious Gold is ge- 
 nerated : So doth the Deity inhabit in the Soul, and co- worketh, but is not com- 
 prehended. ■ ,.,,,. 
 
 2. The Soul^ Magical Fire, by the Divine Love defire isinkmdled into a mining 
 Luftre, fo doth the Souls Magical Fire become the Brid^room to the precious 
 Sophia but the Mortal Soul 5 from the Stars or four Elements attains it not in this 
 Life, but that Soul thatcomethfrom the Centre of the Eternal Nature, out of 
 the Divine L«fce* through the Word, whereby the. Divine longing formeth the 
 Wifdom into Subftancc. This Soul is that which is betrothed to Sophia. 
 
 3. T^Wiif/ had twelve Sons, fix of the Inward, and fix of the Outward Nature 
 of the Humane Property : They were afterward Potent , Renowned Nations, 
 Whereas Ifaac and his Children were as Pilgrims j {hewing, Chrifts Dominion is 
 not of this World ; and yet the Kingdoms of this World fliall fall before Him. 
 
 -4. EpHand^^^cofc'sftrifeintheWomb, ihews, that when Chrift firft mani- 
 fefts himfelf inthe Adamical Nature, the ftrife of the two Kingdoms begins. The 
 Serpent ftingeth the New Birth ( Chrift j on the Heel, (a woful Diftrefs) but 
 Chriii affaults the Head : And tho' Efau be Firft-born, ^acob comes foon after and 
 deprives him, and makes Efau (the Kingdom of Nature) his Servant. * And, * Qgn. 2^.14; 
 in that Efau came forth Firft, and was Red, and all over Rough : The Red betoken- 1 y , 2 (?, 
 eth the Fathers Nature inthe Fire, ^ the Rough the Earthy Beftial Nature. ) 
 
 CHAP. LIII. How Efau co-ntemnd his Birthright, and fold it for a 
 MefsofVottage. 
 
 I. T^ Here is in this a Twofold Figure; for Outwardly, it is the Figure of the 
 X Earthy Man, whocarelefl/ and profanely gives away the Heavenly Sub- 
 ftance, to fatiare its Luftful Will, and fill its Carnal Belly: But Inwardly, Efait 
 had the Souls Centre, vi^. Adams Nature, for a natural due Right, which was 
 Faint, and wearied by the Driver 3 This would facoh, ( who betokened the 
 Power of the other Adam (Chrift) have him [This Day] vi^. from That day 
 forward, wholly to give up and Rcfign. And would give him the Divine Ens, 
 And in This Inward Underftanding, Abraham was the Field, Ijbmael the Root, 
 and Ifaac the Fruit : Alfo now, Ijaac the Field, Efau the Root, and fucob the 
 Fruit. And we fee the Bloflbm and Fruit hath far a more fubtle, pure Property, 
 than the Stalk and Root ( by influence of the Solar Rays. ) 
 
 I. The meaning of this Figure is, that the evil Adamical Mans Will, muft be 
 refigned up. It is Rejeded, and availeth not in the Kingdom of God. 
 
 Not that the Perlbn of Efau was intended ( as Babel ignorantly teacheth ) to 
 be by GodsSoveraignty Reprobated and Hated. 
 
 CHAP, 
 
Myflerium Magnum. Part IT. 
 
 CHAP. LIV. //biplfaac, by reafonofthe F amine j wem down to 
 Abimelech at Gerar, &c. 
 
 I . T TEre is fliewed the ^in^dom of Grace and Nature. The Famine, fhews Adams 
 iTli Temptation, wherein hefliould have fed on the Word of God, and not 
 gone into ths flrange ^ingdomofthe Surs and Elements ; where he Denied his Wife, 
 vil- the Heavenly Gcnitrefsin him, and brought his Luft into the Beftiai Pro- 
 perty. 
 
 z. And that Ifaac grew fo Great there that Abimelech was afraid of him, fliews 
 Gods Blclling on the Kingdom of Chrift. 
 
 ?. The Servants of King Abimelecl/s flopping the Wells, digged by the Servants 
 
 of I fa.ic, (heweth, that /^i^r^i^^w and 7/j^<; having digged in the E«/ of their F^zr^, 
 
 the Ktorvledgeof the Meljiaby the famcisobfcured and flopped up by the Earthy 
 
 *^ Gtn z^'^2 Reafon. * And then they digged and faid, we have found Water; and Ifaae 
 
 ., * "^ ' c^Kd it Sheba, (hintmgzt Saba, thcSabcth, fChrift) call'dalfo Beer-jljeba, vi^^ 
 
 ^ the Centrition or Breakifig j where the Saboth through Death, brings forth the Fouiv 
 
 tain of Life. 
 
 5". Thzt Efau lived torty years, and then took two Evil Women to Wife; 
 points at Adam's Forty days in the Proha j and then took two Evil Wives, i//?. 
 one of the Beftiai Property of the four Elements; the other the Aflral, which 
 were a vexation and grief of Heart to Ifaac and Keheliah all their Life. Thus 
 as rhe whole 0/i Tejinment^ isa. Figure of tlie New, fo is the New of the Future 
 Eternal ff^orlJ. 
 
 CHAP. LV. Of Ifaac's Bkjfing Jacob rnkfjomngly when he was 
 Oldy and ready to Die, 
 
 Gen. 27. The Gates cj the Great Myfiery of the whole Bible. 
 
 I. T) Eafon from this Figure conje(5lurcth, 
 
 Xv, (i.) That I^bei^nh lovd^aceb more than Efau. 
 
 (2.) That it was from Gods PredeftinatePurpofci becaufe Efauwzs not wor- 
 thy of it. 
 
 2. But rightly to interpret it : The Patriarch Ifaac is the Figure of God the Fa- 
 ther ; Efau, of the depraved Humane Nature ; ^acob, of the New Birth in the 
 Humanity of CBrift; Reie)^<i^ of the Virgin Af^^r/. 
 
 3. The Fathers Blefllng would bring it felf into Adam, but his Heavenly Ens was 
 extindl; and the Kingdom of Nature foPoyfon'd, thatitmuftbe Diflb'lv'd; for 
 Adam's Fiery Tindure (by being awakened m the wrath j became an Earthy 
 Image J and mortified the Heavenly; fothat the Kingdom of Nature was (in its 
 own power ) uncapable of the Fathers Blefling ; and could not be remedied only 
 by a Blcfling ; the Blefling muft become a Subftance ; the Fathers Blefling turn'd 
 it felfon the Ad amical Female Lights Tindure ; and from the power Thei-eof, 
 didaflumeche Souls Nature; and then bruife the fiery Serpents Head, and tranf- 
 mute the Souls fiery Will into a Love-fire or Meekncfs, vii. the power of the 
 Light. 
 
 4. Efau was Hairy or Rugged ; fignifying the grofs Bcftial Property ; and Chrift 
 
 did 
 
Myflermm Magnum': Part II. 407 
 
 Sid put on our Hairy Beaft-like Skin, to make us capable of the BlcIIing, and de- 
 ^roy our Death of the Bcft:al Property. Even zsjicoh could not gee the Blcllirg, 
 without having the hairy Garment on. 
 
 5. //a/f'sfecIirgE/^«'s hairy Garment on Jacoh^ fignificd the Fathers reaching 
 into the EfTence of Chnft, whether ic were the firft Image "Crea.eJ in Adj.m j 
 whence vi.:s Chrifts Agony ana Blv?dy Sweat. 
 
 6. And as l^mc found outwardly Efnus Skin, but inwardly heard Ricoh's Voice, 
 yecBlcfled him irftead of £/<im : So had Chnfl: our Rugged, Humans Property, 
 yerGodfaid, ThhumyBdtvei Son, &c. and Blelfed our Humanity. 
 
 7. Thr I'.Ieffing given ^<zco3 denotes, that the New Man in Chrift fiiould take 
 away the Scepter ai;d Might from the Devil, and Man of Sin, and be Lord over his 
 Brethren ( the Adair ical Nature ) in Flefli and Blood. 
 
 8. The Corn and Wine, and Dew of Heaven fliew God blelTed our Humanity in 
 Chrift, with the Earth and Re[urre(5lion. 
 
 5». E/ia's bringing his Venilon, and Ifaac's Aftcnifhment, fliew, that Gods . 
 holy People would have the Will of their Rcafon be done. Their Mifcry is, that " ^ ^* 
 Reafon entreth into its Dominion, which knowethnot the ways of God. 
 
 10. E/tfM was BlefledaUb with the Dew of Heaven and Fatnefs of the Earth; 
 fliould live by his Sword j and when he ftiould have the Dominion fliouid break 
 the Yoke. 
 
 11. But 7/4/c doth not fay. Live thou by thy Sword '-, but thou mlt Live fo, Scc> 
 wherein heProphefieth that the corrupt Nature would be a Tyran; and Murtherer j 
 and doth not juftifie the ufe of outward Weapons and Violence, but that he 
 ( through his Anger ) fliould ferve the Anger of God 5 and fo his hankie fucob no- 
 teth what the Great Ones of the World ihould do, for the Devil rageth, that the 
 Kingdom of Chnft fliould takeaway his Throne. 
 
 CHAP. LVI. Of Jacob'j Leaving his Parents for fear of EfaUj 
 and of his Vifion of the Ladder ^ 
 
 I, 'XAcoh having the Bleffing andUn<flion,- foon departed from his Fathers Houfe 
 Jl and left all to EUk ; fo did Chnft ( of whom this is a Fig j re ) after he had 
 anointed our Humanity, fled with it out of our Adamical Hcule, to the firft Tara- 
 difical Houfe. So muft the Cliriftiany?y the Vepnved Niture-j begin the Pilgrimage; 
 leave the Temporal fforour and Goods to Efau. 
 
 When facob had left the Riches of the World, he faw the Ladder ( which was 
 Chrift) leading to the Eternal l/^Jngdom ; and by Ic, the ArgelicuL IVorli de cend- 
 eth, uniting Heaven to the World in Man, while the World Hate, Reproach 
 and Pcrlecute them : An Example of which Mocking, are £p«'s two Iflimaeli- 
 ti(h Wives. 
 
 2. God faid, Tnthy Seed JhaU all Nations be blejfd-, * flicwing that Chrift hath Gen.i2.ii, 
 truly taken on him our Humanity, (the Adamical Soul ) in which the Divine * See the Ex- 
 Ens hath unfolded the higheft Love in theName Jefusj and overcome the Wrath traSfs cf the 
 of the Eternal Nature in our Souls, ( which, is from the Fathers Property in the Bock of the 
 Anger) and chang'd it into Love and Divine Joy ; not through a ftirange Divine Incarnation. 
 Seed only, but in, and through Adants Soul and Body (dcftroy'd Hell) which was 
 
 rcveal'd in Paradile. 
 
 3. Jacob's Fear when he awaked, Typified C.hril^s Agony in the Garden. 
 
 ' F f f CHAP. 
 
Myflerium Magnum, Part If. 
 
 CHAP. LVII. How Jacob hpt LabanV Sheep Fourteen Tears for 
 his Tuo Daughters, &c. 
 
 I. "Q ^f'^f' 's here the Figure of the Noble Sophia, ( the Bride ofChrift ) whom 
 
 XV. the Soul having oncefeen with great Joy, earneftly dcfireth and fcrveth 
 (as facob feven years ) willingly for : But at the Wedding the other Sifter Lef^ 
 lignitying the Crofs of Chrift is laid by him, that the Soul may not fport it lelf 
 in the Garden of Rofes, but be in Trouble j Tried and Humbled : Her tender Eyes 
 fignifie tenderncfs of Heart. 
 
 2. And then the Virgin Sophia is given to it, but what That Joy is, They only 
 know, who havebeenGuefts to this Weddings which Joy afterwards pafTeth a- 
 way, and the Noble i^o^^^M is as it were Barren. Mean while Leah under the 
 Crofs of Chrift, beareth Fruit with Patience and Labour. 
 
 ^. And as Ric^f / faid. Give m Children, orelfsldie, (o^zkh Sophii, Work (in 
 my Love-defire) Divine Fruit, elfelwill depart} wiiich the Soul fin its own 
 power) cannot; but doth Therefore Pray earneftly ; Thenis fofepb the Prince 
 ofF^m, v;\. the Houfe of Flefh and Blood, where dwells the Heathemlh ?W- 
 r^^^'C the Beftial Spirit) but over It (and Rcafon alfoj is the humble, chaft, 
 modQ^ ^ofephy made Ruler. 
 
 4. But the Children of Leifc, Reuben, &c. bare the Figure of Luft, Glory, (^c^ 
 The reft of this Chap, is referr'dtc^ 7 7- of the AOTf, Mag. and Gen. ^9. 
 
 CHAP. LVII I. Ofhcob'sfervhgLdhiiny and of his Wives, and 
 Children, and Wages, 
 
 i, TAccb was in a fervile condition twenty years, till he had begat the Twelve 
 J Stocks of the Twelve Trib;s. SoisaChriftianBomunder the fervile Yoke 
 cf the domineering felf Adamical will.- And their being Begotten in Servitude, 
 fhews Gods Children are bu: ftrange Guefts here, but fliall go out with great 
 Riches- Leah's being defpifed for her blear Ears, fliews the fame. 
 
 2. The inward Figure is, Adam wtnt out ofParadife and ferv'd the Kingdom of 
 this World 3 yet as he was going out, God (hewed him the entrance in again, 
 ^'/^. by the Womans Seed, ( as is fignified by 'Jacob's Ladder ) mean time the 
 Kingdom ofthe Scars, o'c. vexeth Adam, with heat, coldj fickncfs and mifery. 
 Jacob's getting great Riches by peeling Rods, ^c (hews how Adam's Children 
 fliould bv fubtle working in N.Uure acquire to themfclves for a Propriety the Won- 
 ders m Nature which they fhall carry away as an Eternal Propriety, lb did the 
 Deftroyer ofthe Serpent v\i:h Divine fubtiky put on Humanity, and took away 
 the outward Kin5,Homs- Power. 
 
 3. The riofj^rcaked; f;.eckled and §rizkd denotes the half Earthy, and again 
 jh^ new- born neavenlv Nature. 
 
 4. The Kingdom of Nature lay in /4ii win the Temperature ; all the Proper- 
 f^sweie of equal weight, bat wncn the will of the 5oul went into the fcpararion 
 it \yas thereby c^privated till the Divine fubtilty draws the Kmglom of Nature to 
 K lelt, and. re-ei;r:.e:h withthe '-Venders mics new Man again tntoPara<^.i'e. 
 
 ;• But^^.zo6's pte'.irgthe Rods jjftifiethnotfubcilfy of deceit, butgnly isaFi- 
 gufc rci^reientirig tne Spiritual fubtilcy. 
 
 6. And 
 
Myflerium Magnum, Part II. ^op 
 
 6. And as r,4&i«difappoinred5^4(;ot by changing his Wages ten times, fo goes it 
 with the Child of God here, whofe expc(flation of Gods Blcfllng is often fruflrate, 
 but yet his Faiths defire draweth to him Chrift the Eternal Wages, and in him the 
 out-fpoken Word the Kingdom of Nature, wherein lye the Wonders and Being of 
 Man which is kept to the great reparation, when every one fhall reap what he 
 hath here fown. 
 
 7. ^^cob had Dinah by UAh^ who was the Figure of Eve, who fell by her Cii- 
 riofity. 
 
 8. When R^cfef/ had Born ^(j/ep&, whofe great chaftity and fear of God fiiews 
 GodsBleflinghadftirredup theTinduresofthe Kingdom of Nature, then doth 
 "^actb call for and receive his Wages, for ^o[eph ( that is ) Chriil, was Born, 
 who fnould feed him, and give the Eternal Succor, by bringing his Father and 
 Brethren into his Lords Countrey. 
 
 CHAP. LIX. Of Jacob'j departure from Laban, &c, 
 
 1. T Ahxns Children faid ^icoh hath gotten all our Fathers Goods, and Lnhdns 
 I J Countenance was changed 5 pointing us, that when Chrifts Spirit in Man 
 hath won the rule of the Humane Nature, then the Serpent in the wrath of Na- 
 ture envioufly oppofeth the poor Soul, prefTirg for worldly Honour and Pleafure. 
 But then God faith to the Soul, as here to facoh. Return into thy Fathers Coun- 
 trey, vii. into the Eternal Word out of which it proceeded, which it doth and 
 flycth, as did ^acob. 
 
 2. And as Laban, fo do the wicked World purfue, but God aweth them. Thus 
 alfo is Chriii Figured, who put hinnfelf in Mans fervile Yoke, took Adxms Daugh- 
 ter, v/^. the Humane Nature in Flelh and Blood, and in the end carried to his 
 Fathers Countrey his acquired Goods, which Labin nor his Company, v/^. the 
 Devil nor his, could not rob him of. 
 
 3. LabMS Gods ftoln by I{achel, might well be the Images or Statues of thofe 
 of his Anceftors deccafcd, his Love of whom made them patterns for his Inllra- 
 ftion. 
 
 4. Rickfs Sealing them, hath an inward and an outward Figure. Firft Chrii*? 
 took the Richel our Humane Nature, which had taken to it felf the Idol wills, 
 and broke thofe Idols. Outwardly, it points that as ^^ifcob left uban, fo did Tfrael 
 Eiypt, but brought their flefhly Idol dcfires with them,which in time iwcrv'd them 
 from the true God. 
 
 5". But Li^fin's purfuing, noteth thofe of Natures Kingdom perfecuting them 
 that leave Bj&e/'s Worihip and Pageantry, refufingto be condudcd on their way 
 by the Worlds Mirth, Tabrcts and ^'olemnity j for Chrift being Bom in them, 
 their Mind leaveth Adin's fervile Houfe of Images, and Gods Hoft of Angels are 
 appointed his Guardians. 
 
 CHAP. LX. of EfauV going to rueet Jacob with Four Hundred 
 Mm- Jacob' J' Frefent and IVreflling, 6cc. ' 
 
 I. F7 5'4m's coming with four hundred Men fignifieth the Kingdom of Nature in 
 X2/ the Anger of God, which was the firft born, and in the four Elements, at 
 which Jrfcob was aflonifl^ed, fo was Chrift at Mount 0//v:.'. 
 
 Fff2 t.fs- 
 
^10 Myflerium Magnum. Part II. 
 
 %. Jacob's dividing the Herds into two companies points at Chrifrs twofold Hu- 
 manity, vix. the Heavenly and Earthy, that when thefe Warriours(hould fmitc. 
 the Earthy, the other which came down from Heaven fhould efcape. 
 
 3. Jacob's Prefents are Chrifts Prayers. 
 
 4. His humbling himfelf, faying, I came over with my Staff only, but am now 
 two Bands 3 fodid Chriftin the Garden j whofe two Bands were the Heavenly Hu- 
 manity penih'd in Adam, and that of the Limus of the Earth i with both which 
 ^jcoby vii- Chrift was to return to his firft Paradifical Countrey and Angelical 
 Kindred. 
 
 f. Sent five hundred and eighty Cattel, vif^. Chrift fcnt our Lufrs to thcAnger- 
 ofGod. 
 
 6. Jicofc alfofent his two Wives, i'/^. Chrift fentthe twofold Spirit of !Vfan, 
 rz^. the Soul and the Spiritu^ Mmdiy vi^- the inward Eternal Soul, and the out- 
 ward Soul. 
 
 7. Two Handmaids, r/if. the twofold Humanity of the Body. 
 
 8. The Eleven Children, vi^. the Eleven A pofdes. 
 
 9. And pafled over the Brook J ibocfi-, viz- Kjdrcn. 
 
 10. Jicoo's Twelfth Son lay yet unborn, fo now was Chrifts Twelfth Apoftle 
 not chofen in the room of }uij^. 
 
 1 1. yicob ftaid alone, and there wreftled a Man with him vi^. the great love- 
 of God in the Name Jefus, did wreftle with Gods Righteoufncfs and Truth which 
 was on Mount Sinjii. 
 
 12. All Night of the darknefsof Gods Anger. 
 
 13. TheHamof his Thigh was difplaced, vi^. the Adamical Humanity wasdiC- 
 placed, but not broken, to die Eternally. He halted, vi^. being Lame to the- 
 Pride, Vanity, Malice, Lafcivioufnefs, i^c of this World. 
 
 14. The Man faid, Let me go, for the day, vi^. theEtemal day dawneth: But 
 Jicob, vix- Chrift faid, I wiii not let thee go until thoublefs me, vi^. the Hu- 
 manity. 
 
 1 5 . And the Man faid, What is thy Name ? He faid, Jicob. Then the Man faid. 
 Thou {halt no more have a felf name, but//r<ze/, vi^- aTreeofLife, or Chriftian, 
 vi\ a fproat on the Vine Chrift. 
 
 16. Ard ]icoh asked what is chy Name? T!ut Chrift faid why askeft thou, ( that 
 is) I amnoftranger, thy Name and mine fliall be one. But God without Na- 
 ture and Crea:ure is the Eternal oneand Eternal good, the Abvfs and Profundity, 
 no place is found for him, no Creature can Name him 3 for all Names ft.tnd in the • 
 formed Word : Bur Gcd is <-Ve Beginninglefs Root of all Power, the Vegetables 
 know not how the Sun bltireth them. 
 
 17 Man hath lamen'abiy loft the five Vowel^ the Holy Ghofts Language, for- 
 the whole New Tcfta-?-ent iscoucre.l up in the Old. 
 
 18. When God blefledj^cct he ca.led the place Pe^uel ( rhzt is) where God 
 is manifefi in the Soul. 
 
 19. And when he was departei thence, -he Sun, vix> ofRighteoufocfs, arofe 
 ki hi.Ti, and he halted his feif- vviil was lame in its ability. 
 
 ro. And the Children of f/r^f/ eat not of tf^at Sinew to this dav5 for they un- 
 derH-ood that M>ftery, and Inrtitute.itl.is Memorial, xv'^. the difp.'acing of their 
 Beftial Willi 5 which if the prefenc Jews and Chiift;ans weli underftood they 
 would not hunt after Coverouihels andLuft, ycc under Chrifts Purple Mantle. 
 
 CHAP. 
 
Myflertum Magnum, Part IT; ^n 
 
 CHAP. LXI. 0/ Jacob afjdEQiH metwg allHeart-hHming turn^ 
 id to Joyy dec* 
 
 I. "OLindReafonfliould learn the meaning of Gods Decree, Rem. p. 13. and 
 X3 MaU 1,2,1, for, here was EftfH the Type of the corrupted ^i^OT, and Ji- 
 coh ot Chrift, who came to help Aditni^ and were of one Seed, to fhew Chrift 
 muft become Flefh. And Jfco^ appealed E/jm by his Humility, as did Chrift by 
 his great Love in our Humanity in our Anger- foul, appeafe t ;e Anger of God, 
 when he gave up his Heavenly Blood, with the Tindnre of Love into the Anger 
 of God ; for then was the An^er in the dark World turn'd into a Love-fire. 
 
 2. J^t-oMceing Ep« coming with four hundred Men, divided his Children lo^^^'ll^'^i^i- 
 Lexh, andtoK<tc^e/, and to both the Haiidmaids, and palftd before them, and 3* 
 
 bowed feven times, (s^'c. 
 
 3. When Chr.ft in our Humanity entred hts Sufferings. Gods Anger in the four 
 l^Iements met him- Then Chnfl divided the Heavenly Worlds fubflance which he 
 brought from God, fignified by R^t'ei from the Natural Humanit", from Adim 
 ( or Spiritm Mundi ) Typed by biear ey'd Lexh, wherein yet the de-'^royer of the 
 Serpent was Born, as J«ii^ of Lw/; v\ hij.e Kuchel was Barren, till Chril.s Spirit 
 made her fruirfuL 
 
 4- And as 'Jacob fet the Handmaids foremo*!-. fo did Chrift fii ft caufe the Earthy 
 to pafs through the iharpn;fs of Death, next Leih the Body out of the Limia of the 
 Earth foUow'd. 
 
 5. And a^ter her, Ritchel^ the Heavenly Lfw»i, with the Prince ]ofephr-x^z Di- 
 vine Worlds fubfknce ' ;, 
 
 6 J.tcob bo jved ("even times in this Humility, appeafing EfauSo diJ Jefijs through 
 all the feven forms of Na'ures Life. 
 
 7. As J.ic b yielded up his Riches and Life to Ep«,to do what he would with him, 
 fo did Chrift to Gods Anger. 
 
 8. EpHrantomeet hiin, fell on hi<: Neck, wept and kifled him, fo when the 
 Eflence of -3ods Anger in Man, tafted the fweet Love mthe Name and Blood of 
 Jefus, it was transmuted into Compaifion 
 
 9. And E(iu beheld the Women and Children, and faid, whofearethefe? «'j*c. ^-^-Si'Sj^i 
 Man, whie held in the Anger and Darknefs, Uasnot known to the holy Image, 7- 
 
 but Love made him known. 
 
 10. Their order of coming to E/^wfliews how poor Eve's Children were brought 
 through Chnils Suffering and Death, i-.'to the Countenance of God, firft the Body 
 of Sin through Deach, then the Body out oftheL/'wz^ of the Earth, which in the 
 Refurre(flio 1 is cfteemed f^range. therefore Typed by a Handmaid. And iaftly, 
 the fair Image Created in Adam. 
 
 It, Jxc b's Preients fignifie the Children purchafed bv Chrift, and given to the 
 Father, lb Tnall Chrift deliver up the Kingdom to the Father. 
 
 1 2. Yer is Efau's CompafTion, and weeping on Juob the Type of repenting Sin- 
 ners forrow. 
 
 13. Efxu fatd , Let us go together ; Note. The Blejfei Author taking occA- Gen. 53. 12, 
 J4f9& fairh,The Children are tendcr,cirf. fion at M^r.s fdje Liferenc? , from Gods 13, i^. „ 
 
 I will follow fofdy, ^a^c. W.ien C-rift ft^'ing, 'Ei^iu have J hate i, &■:. to conclude 
 
 inhis SdfFerings had apoe.^s'd Sis Fathers Gois predetermining Men t9 Da^nnation, 
 
 Anger in the Kingdom of Nature, the doth funiamsntaUy difcufs that great My- 
 
 appcas'd Anger would iaftantly take ftery fromtb? 2ii to the ^iib verfe of this 
 
 the Ch apt erf 
 
412 Myflerkm Magnum, Part 11. 
 
 ■chapter J fo convinctnglyi and yet as plainly the Journey, vix- in the Lif»of Man. 
 
 oi jo profound a [ubjeSi tnU admit. But Butt-hc Love (aid, Man is too tender, 
 
 becjHJ'e it if treated of in a feleH Velume^ and may fall (by Tcmpration) in one 
 *Vids p. i^^ilcali'dPredeftination] beginning * p-i^^. dayl will follow flowly with them, tO 
 &c. of ihii vf tbk. I refer thU place thither. the end of the World. 
 
 Booli of Ex- 14, Efau would have left fome of his Men with J^cob^ but Jjcoh Paid, what 
 tracfs. needeth it ? vi^. God the Fathicr faid. Let me leave fome Laws of my fevere Righ- 
 
 teoufnefs, but Chrift faith, Let me with my redeemed Children only find Grace 
 
 ■in thy fight j for they cannot fulfil thy Laws. 
 
 '.CHAP. LXII. OfpmhDeflotirdy alhhe Males of Skhem (lain 
 J'j' Simeon ^«^ Levi. 
 
 1. T^fct had Twelve Sons, fixofthemwerecfLed^, ^nd Judah (of whom came 
 
 J the Humanity of Chrift ) was one ofjhe fix. 
 
 2. Then bare Leah Vinahy which Daughter of Fleflily Love went after the Daugh- 
 ters of the Land a gadding, avely prefiguring Cbriftendom who inftead of continuing 
 in the humble fimplicity of J^i-ot sTenrs at Succoth,And remaining a Stranger to the 
 Cufroms and Behaviour of the proud wanton Daughters of the Land, mixeth with 
 the Hcathenilli Wiiemcn in Fiefhly Luft, and bringech forth a Baflard, half Chri- 
 flian, and half Heathen, compos "d of the Frofeflion of Chrift, and the Heathen-- 
 ilh Notions, vi^. Philofophy, Schools, Colledges, Heathenifh Feftivals, (^c. 
 
 g. And asSimeon and Uviy after the Men of Shechem had Circumcifed them- 
 felvc^, yet Murthcred not only guilty Honor ^ but all the Males, the' Innocent, 
 foFiath'Chriftendcmdcaltby many Nations, who having conformed to fome of 
 their Opinions, yet are cauflefly kill'd by the Antitype of Simeon and Lev/, There- 
 fore are the Potent Countries of the Eaft departed from thcfe Murtherous Preten- 
 ders to Religion, to the Dodrine of Reafon. 
 
 CHAP. LXIir. fJon> Jacob leaves Sichem- Rachel hare Ben- 
 jamin, Udi'dLQ died. 
 
 •I. A Fter 5"/7reon and Leri had Murthercd the Males of Sichem, ^iccbhy com- 
 x\. mand ot God removed to Bet/?e/, after he had firft taken away from his 
 people their Idols and Ear rings, and buried them under an Oak. And at si- 
 chem built an Altar. Which hath this Figure, That when the Spiritual Whoredom 
 of the Jews and Chriftians had drawn on them Wars and Miferies, God com- 
 manded hiS people to withdraw and ered an Altar of Humihty and Fear in their 
 Hearts. 
 
 1. Then are their Idolatries, Wars and Pride buried in Gods Anger, in his hun- 
 
 fry wrath, vi^. under an Oak which hath a Msgnetick, Tenacious, Attradive 
 roperty, making a hardnefsand blacknefs, there will their ?ins and Blafphemies 
 lye buned, till the Earth can no longer cover them. But the fear of the Lord 
 will fall on the purluers of rhofe that fo depart, and Build Gods Altar in them. 
 
 3. God appeard to '^acob in Bethd^ which Bethel fignifiesa condefcention of the 
 Deity in the Hunr.anity. 
 
 4. And they went from Bethel, and it was a Field breadth from Ephrath where 
 .Kachcl brought forth Benj^min^ but in hard labour, fo as fhc died. 
 
 S. Adun 
 
Myflerium Magnum, Part II. 1 413 
 
 f yfijw was gone a Field breadth from Gods Altar, vi^. outofthe Spiritua' 
 World into the Earthy, where with the Death of the old Man the new mult be 
 Bom. 
 
 6. So alfo, when Chrift had confummatcd his PalTion, and Jaidf had periChed, 
 Matthm was chofen an Apoftle. 
 
 7. After this, Reub;n defiled Bilhih Rachel's Maid, his Fathers Concubine. This 
 Concubine reprefcnteth the Stone Churches in which God generateth his Children, 
 buttheAdamical Manplayeth the Hypocrite in them ; for none that is dead can 
 awaken another that is dead, nor can one chat is Blind fhew. the way to another 
 thatisB'ind, but both will fall into the Pit, their Mihifters having loft the true 
 Divine Power. Reuben was given to flertily Lufc and Self-love, and in that regard 
 rejeded of God. 
 
 8 . Ycc thofe places, though no more holy than other places hurt no Man, being 
 at firft well intended, yet their Minifters w.ho Officiate for Honour and Profit 
 w ithout the Divine Undion are Adulterers, and as profitable to the Church as a 
 fifth Wheel to a Waggon. 
 
 9. Jifcofc's returning to his Father, and r/!z<fc's Death at Hebron^ where he was 
 a Stranger, (hews Gods Children to be all Strangers here, and muftall go to their 
 
 FathersCountrcy, vi^- the Angelical World. 
 
 CHAP. LXIV. Efau'i Genealogy, his own Name and Tofierhy'^ 
 and.ofjok^h, 
 
 i»T7 i'jw's Children and ChildrensChildren being fet down with fo great obfer- Q^y, ,5,. 
 
 ±_j vation, is not whhout its Figure. We mule know we may not condemn ' "^ 
 him to Hell, but that he and his Polterity bare the Image of the Earthy Glory, 
 Might and Power. 
 
 2. From his own Name Ep?/, the fau being cut off, viif. the Swinilh- Beftial- 
 Property, there remains the E the Angelical Property. 
 
 3. And the Spirit calls him Eiow,. which ^om in the * High Tongue fignifies *' Hevrew 
 Red, as Tinftured by the Blood of J-fus. But of his Children more isfaid in ano* Montmn. 
 ther place, vii. of this Authors Writings. 
 
 The remainder of Chap. <?4. follows, beginning the Third Part. 
 
 The Third Part. 
 C H A P. LXIV. Of Jofeph Jacob'/ Son, . 
 
 1. T 4cob Fad cafthis Natural Love on Rachel ( being Fair ) but {he was unfruit- (7^^. .y, -^ 
 J fui till their Age had withcr'd flelhly Love. A Child they defired, prayed 
 
 for ■ 
 
41*4 Myflerlum Magnum. Part III. 
 
 for and obtained, which reprefcnted the pure and right Adamical Humanity in 
 its Priniitu'C Chaflity and fear of Gcd ; as the firfl ^dam in Innocency. 
 
 ^L^fl^*"^^**"^'^' '" '^'^^ fin^pJicity and lowlinefs arofe the Line cf Chrift 
 AChriftianfhouldffandatonceinChrifts.'mage, and in Adam's ; fuch was ioi 
 /e;^ therefore Jarob moft lov d him, fprurg from his chad Love to Rachel, where- 
 in Chrift had impnntcd and revealed himleif, in this copious Figure of Reeene- 
 ration. * d b 
 
 |. Thenre was it Jo/e/j^difcoverd all falfliood of his Brethren to his Father as 
 did-Chnft reprove tr.e WcrKi for fin. * 
 
 4. Jojeph's Natural Brethren, in the Type of Chriilendom became his Ene- 
 mies- ' 
 
 f. His Vifion, that he fhould be a Prince over his Father and Brethren, points 
 at the new Man, undergoing all hatred, Reproach and Pcrfecution. 
 
 ^.Sometimes God rai^eth up fomehoneft pious Ruler, like Jieuben (theeldeft 
 Brother; to reflram their Cruelty 5 yet not fo wholly to oppofe, but divert them, 
 tnat he may dehvcr j willing the.Ti to throw him into a Pit. 
 
 7- Ke;& was fold for twenty pieces of Silver, and Chrift for thirty, to fliew 
 tne Humanity of Chnft is higher and more perfcdl than the Humanity of others : 
 l;or he was not from the Seed of Man, but fprung from the natural Property of 
 
 c ! ^\^'n^^'^*VT^.^^^^""^'^^h*^^'*'"Pr°P«'"^>^' ^^X- the Adamical SouL 
 «. A Chriltian is fold into the hands of Men to fufFer j but Chrift not only fuf- 
 tered m the hands of Men, but gave himfelf up alfo to the wrath of God, thence 
 came the Sweating Blood. «-"cn^,c 
 
 9. The whole afts of Jofeph paint out how Mam's Children come to be Chrift i- 
 Ima eofChfift"^ (by the procefs of Chrift) into the Figure, and be made an 
 
 10. Alfo how God in the procefs of Chrift, fers Chrift at the Right Hand of 
 a?theRlg?&SS -^ ''' 
 
 to 10. 
 
 ^5?^^* ^^y* ^f J"^^^ "^"^ Thamar, and how they Fimre 
 
 Chnfl and Adam. 
 
 I. 'y HE Figure oUudah znd Thamar interrupts theHiftory of Jofepk for his 
 
 ornih /^P'l^T? -^^T '^^'"^^"our of the true Chriftian. Theirs a Chriftians 
 growth out of Mam s Image. ""^lana 
 
 1^'"* ^^' ^' newEvJ"''''*^'^"^^ here the old and new .4i4w, r^-^w^r the Earthy, and alfo the 
 
 fr>J;/if '^''"^^^^^r^A"^/^^^?^^'"^"' ^"^ ^^^ a Caraanitifli Wonian, (^c. 
 fo did Mam go in his Luft, from his Farhers Houfe into the four Ele-'ents 
 c ^■/"'^fj begot three ?ons, thefirft he called £r, v/>. felf will, fianifvine the 
 firit World betorethe Deluge. Thefecond the Mother call'doi^if th J i^orld ' 
 
 caird'JlV^''r' ^"J' ""r "^^ ^°[^ ^^-^^^ ^'^ ^-^ ^^'^'- The thi^ fte 
 calldi-./^!. arecompreherfion, vi^ rbe rime of the Law of Nature cfferirff 
 nghteoufnefs to Man ard lajirg .p'en of Sm which reached r?l Chrift ^ 
 
 thTdi ffrif'' ^' ^ u°''' \ ^^''^^ '^'^''^ ^^'""''^ '^^ incorporated Covenant in 
 ted WhnvL ' - w"- ^T^-'^^ Icok'donly on the outward £v., and commit- 
 E.thTnlH w'^'^7"\^''"^ butt .emuard Ev. wss f.uulds. iWetore God fiew 
 
 5^ in th r"'^' ''^•'^K^"^ '^' ' '^ ^'" y '^^^•'"^^ ''^ '^^^ ^P '^^^' «^ ^^is Brother, 
 v^l. m the Covenant j buttuc Iccond Son brought this Seed into Vanity as did Niml 
 
 rod^ 
 
MyPermm Magnum, Eart III. /jj , ^ 
 
 roi, then the Lord fl^w him alfo, vii Soicm^nd Gomorrah, ard the 'Cdnidnites 
 
 whom iirael drc e out. * Thenfaid pddh to TbAmdr reaiain a AViddow till my * Gen. 38.XI. 
 
 third Son 5 /J^ be grownup. ' 
 
 6. But the Wonian vas rot given to the Law, tut Judah Gods Word and 
 Pcwrr muft i ahr up this Womar.s ^ecd which was fblfiiled in Af.;?j. 
 
 7. * The J'lcdges given were his Ring- BraceJet and Staff. The Ring is the Soul, » -y. jj jo; 
 the Bracelet the ' ntv. ard Spirit, or y^mrw iv.'ttW(//, the 5raff the Body. Then Ihe ' ' 
 pur on pgam ) er Wic:ows Arparel,^ io <^o Gods Children ai'rer Chrift is cortteiv'd 
 
 in great Joy in them, that the r.ol 'e S< cd be not known, thev do after this Uni- 
 on tr cr apainircctheUatecfMourr.ing asofaforfakenVs'idpw. 
 
 8. Ai d as '^ud'-b con-mitted and mten.'ed Whcredpm, fo did the Jewifh Pridfts 
 in therrutva^dSaciificcs whidiGod bore with, but mixed himieif only with 
 the Faitn i- the Body, S, u! and Spirit of .'.:an. 
 
 9. Tho' the precious Lire of the Covenant pre/led in Pere^ throrgh ^udab's 
 Whoredom, yet ir fhews Mars Mi:erv ti at e\en the c hildren ot •: od in their cor- 
 rupt Nature in their Wed ock, have nothing chall and pure in the fight of God, 
 but ib Beftial and a Whrrcconn. 
 
 10. How tiienihould uc pray that Chrift would enter with his Kcavenly Vir- 
 gin Seed, and change it into the Paradifical Image again? 
 
 11. SuchaFi^uie vcePe alfom Z/in/ii with Bthjheba, under whofe Murther 
 and Adultery God !et the Line of the Covenart iv the middle. Apd after again 
 in Solomon who had fo rnan> Wi\ es and toncubincs and jovned himfelf to Ido- 
 latrous Women: To (hew Cj-.rift ftiould fet himfelf in the midft amongfl: the 
 Heathen, and tear away their Idolatry, ^nd tonverc their Hearts to himfelf.^ 
 
 12. * of the Twins, the fir ft: put forth his rTard and the Midwife tyed a red *G'f». 38.27J 
 Thread on it, but he pulled back his Hand, and the other came out firft. Firft js, 2$, 30. 
 the Humane Nature acccr. ing to Ada-mi rig'it and felf- will puts forth, about this 
 HumanityofChrift, the red Thread, with iV.etVing of Blood is bound, then muft 
 
 it return again into the Word, then cometh the inward ii€vv Man firft. Thus is 
 modelJized Chrifts breach through Hell, Death and Wrath of the firft Principle. 
 
 CHAP. LXVI. How Jofeph wa^ fold to Potiphar. -^«^ of hU 
 
 Chafiity And Fear of God. 
 
 I. T)Of/;)^irhavirg bought ^o/f/>^, fer him over his whole Houfe; fo muft the (7^.29,78' 
 X Chrifian let che Government be Chrifts then (hall his twenty pieces of „ |^^ '* 
 Silver become tirtv pieces. v/!f the Adamical Humarity be exalted. 
 
 2. The Wife r.f ^o/.p/?'s M<.fter caft her E; es on fpfeph, vi^- The Whorifli Eue 
 ( the Beftial Lu'l in the i'rifon of t^lefh and Rlood^ wherein is che.Serpents fting ) 
 aflaulteth the new repe-ierate Child, who muft conver 'e in this World with fuch 
 impure Lufts; for which cauetheBrxly muft die and rot, and this Beftial Spirit 
 bede Iroy d ; for in it the Devil dtaweth t.he Nob'.e Virgin. Child, the chaft fO' 
 fepb; who faith, I will not lye with thee, nor be near thee, thoaart the Wife of 
 the Spirit of this World. ■ -^ ■ ■■...... 
 
 ?• jofeph was.alone, and {hi? caught hirn^ and he fled and left his GartT-e;-:t, ^c. Qg^_ ^^, i j^ 
 The Soul 1^ ,-' one, theSpintof Godnot ftirringinit, and then doth the Devil (by 12 Ij,i4,if. 
 the Whoi iih Woman J fhorm the Soul in t^e Lires f^St^cc to defi e the precious 
 , Virgin Child, for the Serpent would copulate wi^h the "^oul, but thechaft Divine 
 CI lid flics vix- hides iti'elfm its own Principle, that it comes not near this 
 Whore in Flefti and Blood, thus ftrongly the Divine Purity fhields it fclf- 
 
 G g g 4. Gods 
 
Myftemm Magnum, Part III. 
 
 4. Gods Children have no danger greater than worldly Exaltation, for that is the 
 Throne of Pride, Luft, Cruelty, Wrath, and of the Prince of this World, which 
 is not rcfifted but by giving up felf, as did J^cfepb and Dariet. 
 
 f. Then his Matter put him in Prifon, &€. This figureth the final Tryal of the 
 Child of God, who is refigncd wholly to Gcd, and dead to himfelf, and his own 
 will. ( As a Prifoner condemn'd expefling Death, knowech not how to get com- 
 fort from any Creature.j But liveth in the unfcarchable will, ftanding again in 
 thcfirftlmageisafimilitudeandfparkofthe One and the All. 
 
 6. It is betrernot to know than to will according to felf, for the will of that 
 which kncweth not, paffcth away with the creaturely Life, but the will to felf 
 cendeth it felfofffrom the intire will into rcftlefs inquietude 5 which is the Source 
 and Torment of all the Damned, the ftrife of the will bringing Enmity. 
 
 7. ButCodisthewillof the intirely refigned Man, in him Sin ceafeth, and 
 tho'Godswillof Anger fiir in him to bring down Fire as E/zAf, yet all is right; 
 for God doth it by him as an Inftrument. Night is tum'd into day, the Curfe 
 and Malice of the World into Paradife, as did S^ofefh's Prifon, and Daniel^s Den 
 lift them up. 
 
 CHAP. LXVIL Of Jofeph'x Exponnding the Dreams of Pha- 
 raoh'j Butkr and Baker, 
 
 !► ^Tp HE Art of Agronomy according to Aftrology may Interpret. But ^ofeph 
 X got by refignation into the total j and in it the Divine Eye which fees the. 
 ground of all. 
 
 1. Every Man hath the Image of his Conftellation in himfelf, and when time 
 comes for kindling the Magick Image to work, the Aftral Spirit feeth what Figure 
 it felf hath in the Elements : But the Elements affording only a Beftial Figure, the 
 Aflral Spirit hath only a Beftial appearance. So a Beaft dreameth according to 
 Fancy, as doth a Eeftial Animal Man. But there is great difference betwixt the 
 faife wicked Soul, which daily willethand figureth Bcftial things, and the pious Di- 
 vine Soul wherein Gods Spirit is manifeft* 
 
 y. But the right Vilions are, when Mans will ref^eth in God ; then it fccth. 
 with Gods Eyes, for then the Aftral Spirit cannot model it felf into the fancy; 
 
 C H A P. LXVIII. Pharoah Breaming f aw fevm Fat Kine, &C. 
 
 Q'^l. 47. i, ta !• 'T'Hefe Dreams were fliewnPiffrfricft out of the Centre of Nature, therefore 
 S,- X the Natural Magicians who faw only into the working of Nature in the 
 
 Conftcllationunderftoodrhem not j but ^o[eph being a Divine Magtu underftood 
 
 them. 
 
 2. The E^;pt/4» Art Magick was common, but being abus*d to Witchcraft, was 
 fuppreft by the Divine Magi a in the Kingdom of Chrift. And it was well, that 
 thereby theHeathensFaich in their Idols, which tho* they had their ground in 
 Nature, were above their Sphere, worfhipt for Gods, Might be rooted out of MenS: 
 Hearts. 
 
 3. But Titular Chriftendom is furcharg'd with fuch Magi as have only an empty 
 babling of fupernatural Magick without natural underftanding of Gcd cr Nature, 
 butsoake Images of Faith andO£iQi^about KeligioD, beipg really dumbldok 
 
 4. ThcrcfiBta 
 
Myfierkm Ma^rnn. Part ni. ^17 
 
 4. Therefore as it uasneceflary that the Natural Magick fhould be difcontinued 
 where the Faith of Chrift was manifeft j fo is it now more neceflary that the Na- 
 tural Magi k were again reftored, that Titular Chriftendoms Idols might through 
 the formtd Word in Nature, alfo by new Rcgeneracion be fuppreflcd ; not to 
 take up Heathen Idols again, but to fhew by the formed Word in Love and Anger 
 with irs re-exprclfi^n, the fi-ffence of all Eflences. 
 
 y. The fevcn Fat Kine and good Ears of Corn, denote the feven Properties of 
 the Eternal Nature in the good and holy Ground, the Lean Kine and Blafted Ears 
 the fevcn l^ropcrries in the Wrath- 
 
 The fevcn Pat and Well favoured Kine and full Ears, Figure what God made *(7e«.^jj^ 
 Man at firft j and the feven lean and Blafted, fliew what Man made himfclf i;, itf. 
 to be, 
 
 And^ofepb Figureth Mans Reftoration by his Deliverance and Advancement. 
 
 CHAP. LXIX. How the Famine drmth Jok^Ks Brethreft to him, 
 and how he fiev/d himfdf to them. 
 
 f . nn HE 41 of (7 M. Figureth excellently the real Chriftian, who by Perfccution Get. 41! 
 
 Y is in Chriits procels : And how he not only forgiveth,- but is gracioufly 
 bountiful to his Perfecutors. A lib how Sin brings Anxiety on them. And Gods 
 feverity againft Sin, that the Sinner may drea ^ it and leave it. 
 
 2. By Benjxmin the yourgeft Brother, is fignified th- Adamical Humanity, vi^» 
 that Image of the Heavenly Worlds lubftance w hich faded in Aiim. 
 
 3. Theparricularpartsof this 42. Chap are fo manifeft, that the inlightened 
 Soul, the' it runs may read irs Tendency, Figure or Language. 
 
 CHAP. LXK. Jacob'j Sens went into Egypt the fecond time^ and 
 did eat at Joleph'j J able y yet knew him not, 
 
 I. npHIS 43. Chap, fhewethhow the outward Nature bringeth all its Lifcs C?«f,43r 
 
 1. Eflences, very timoroufly, inroChriits Death, yet in the end is made 
 willing to enter into the dying of 'elf: As ]AQob having loft Jo/epib and 5'//«eo«, is 
 content to give up Benjamin alfo j and tais Death it willingly tafts on Divine con- 
 fidence that it bringeth the will of God with it. 
 
 1 This Chapter (hews how the Forms of Life, by reafon of an evil Confcience 
 tremble before God, as Jico'js Sons before Jojtph- 
 
 3. It fliews how Gvid entertains the Soul t)y feeding him at his Table the' in a 
 ftrangeForm, then lets him go in Pc;ace, yet afterwards comes with a terrible 
 Tryal ; as Jofeph did tlicm, vs ith his Cup in Benjmin's Sack j which Cup figriiieth 
 the Lords Teftamcnt. 
 
 Ireftrainnoy Extraftsto this brevity j becaufethe total of the Excellent Dif- 
 courfeo.uhis Chapter is fo evident an Expofition, as if written by the Sun- 
 Beams. 
 
 \ 
 Ggg a CHAP. 
 
^j$, Myjlemm Magnum, Part III. 
 
 C H AT* LX5tt" tjf lofeph'jr Cup being put into Benjamin*/ Sack- 
 
 1. T b/e;»^'s Brethren fland here in th& Figure of the truly converted Chriflian. 
 J iofeph of the Wrath of God in Nature. The Cup in that of Chrifl's Sufferings. 
 Thus, Joseph's Brethren, vi^. The Chnflianis by the Wrath of God in the fleihl/ 
 Evil Nature, the Evil World and the Devil accufcd to have ftoln the Silver Cup of 
 Chrift's Sufferings, who though Innocent, do give themfelves up to fufFer Bonds, 
 Servitude, Shame and Death. Chrift faith, He can^e not to fend Peace on Earth, 
 but Strife, ^c 
 
 2. Thole of our own Family in Fkfh and Blood, muft be Enemies, as a Tree 
 growethin heat, and Cold, and Storms, fo in Strife groweth the Tree of Pearl. 
 
 3. The Cup's being uppermofi in the Sack, denotes Gods Peoples Sufferings to 
 be uppcrmoft (vix-),on all (yii-) continually. 
 
 From the lothVcffe to the 37t!ij is a riioft profound -convincing Difcourfe of 
 the ufe of Strife. 
 Gen.^^, 7, 8, 4 Jo/frp^'s Brethren anfwered the Steward,him with whom the Cup is found let him 
 9,10.- beput to Death, and we will bemy Lords Servants. Shewing, 1. How ready the 
 Man who received fome Grace is to Juftifie himfelf. They would not be thought 
 Thieves, though they had ffoln even ]ofeph himfel<\, z. How confident they are in 
 their juftification, He that did it fliould die, and they all would be his Servants. 
 
 jr. TheChriflianprefentlythinkshe ihould be exempt from Suff'erings, and all 
 wrong him. But his guilt ffandechopen before God's Righteoufnefs, who requireth 
 Man to be in the imitation and procefs of ChriH: in his Suffcritigs and Death ; There- 
 fore hath the Chriftian no Excufe when God caufeth him to be laid hold on in An- 
 ger by his Steward the Children of this World as a Thief, Novellift, Enchufiaft He- 
 retick which thou^ imputed to them wrongfully from the World , yet is he guilty 
 of all Adamical Sins, and fuffereth in Chriffs Procefs jadly, what Ghriil fuffered 
 innocently. 
 Gen. 44. 1 1, 6. And they hafted arsd fearched every Mans^ Sack, beginning at the Eldeft, and 
 ii»ij. the Cup was found in Benjamin sS&ck, and they rent their Cloaths and returned. 
 
 • c :• ;" -I'When Adam, finned, the Law fetched him ba:k into the City, vi^- Tat Earth out of 
 which the Body proceeded, there did Righteoufnefs fearch all the Natural Proper- 
 ties, beginning at the firft Form of Nature, but the Cup of ^ofepb, vi\. ofchrift, 
 was found only in Benjxmins (vi\.) in the youngeft Brothers Sack (v/jf.j the 
 Youngcft, the Word of theinfpoken or infpired Grace. 
 V. I4j ly,!^, 7- And^Mi<?i' went with his Brethren, and they fell down before ^o(epk^ &c. 
 17, ' The Law having brought Man back, cannot anfwer, but yields. But God would 
 not have future //r4eZ to be his Servant, the nrft Forms, v;!{;- in outward Wcrfliip 
 only, but B?r;.fw/n the inward heavenly Worlds Sub.ftance. 
 
 8.. J'udxb who was Surety for Berjxmin^ his Pleading fo hard that he durft not go 
 home without him, lei he bring his. Fathers grey hairs, ?ir<:. Shews? That if the 
 Adamical Man fliould go into Paradice without Chrift's Life and Subftance, the 
 Life's Nature would not be manifcll , vii- would not live in the Kingdom of 
 Heaven. 
 
 CHAP. 
 
TJyfter turn Magnum, Part IIF. j^r^ 
 
 CHAP. LXXII. How]ok^\\mamfe[tedhmfelf before his Brethren, 
 
 i» "O Ecaufe the Law could not bring Man back into Paradife, the great J'ofeph (of Gen. 45:. r^ 
 
 IJ mecr Compaflion, feeing Mans Mifery) could no longer withhold, but 2,3. 
 criec^, Let every one go forth fv/^.; When Jefus would manifefi his higheft Mercy, 
 the Law, Ceremonies and Mans Ability, and will muft depart. 
 
 2. Then 5^0/epi wept aloud, fo that the Egyptians (F/jij-jo^'s People) heard him, 
 (yi\.) the Weeping and Compaflfionof Jefus founded to the Heathen and Nadons, 
 and he faid, 1 am^oftph your Brother ; Voth my Father yet live ? (vi^.) 1 am Jefus in 
 thee : is the Father's Nature(-t'/!j;. a Breath of the Divine Lifejyet in the Soul ? And 
 they could not anfwer him 3 nor can the Soul, for the Soul's own will is terrified 
 tilJ5eath, there is a gnawing guilt making him Dumb. 
 
 3 . Then faith Jojcph^ Come near, be not careful, nor think that I am angry that 
 you fold me ; for God fent me to prefcrve you alive (v/jj;.) I am no more angry 
 that I have been fold into thy Death 5 for it was, that 1 might nourifh thee. 
 
 4. There will yet be five years of Famine (v/if.) the Divine hunger willyet re- 
 main in thy five Senfes. 
 
 J". Make hafte, let my Father and all his Children and Cattle come to me, &c.Qg^^ 45''"» 
 {yi\.) thy Nature, thy whole Life, Converfations, all thy Thoughts, thy Tern- 12 i? 14 i?. 
 poralEdate. j 5> •' ^ 
 
 6. Your Eyes, as alfo the Eyes of my Brother Ber.jxmin^ fee that it is I, that fpeak 
 to you {vi\) your inward Eyes, and the Eyes of the new Mans for they fee 
 through the outward Sences as the Sun piercech through Glals, and yet it remain- 
 ethGUfsftill. 
 
 7. And ^s/f/'i' fell about Sew/iwzVs Neck, and wept, atid kifled them all (v/^-) 
 when Chrift in the inward heavenly Subflance which faded in Ainm is manifcfled : 
 Jefus, with his weeping love (Gods great fwectnefsj kifTech the creaturely Souls 
 EiTences .• whereby it re-obtaineth its life, and fpeaketh with God in Chrift Jefus. 
 
 8. And when the report came to Pharaoh it pleas'd him well. And he commanded 
 Chariots fliould be fent to fetch ^.i<ro&, and all his into Egypt (vi^.) when thrift's 
 Voice foundeth in the Soul, the report thereof prcfleth into the Fathers Property 
 of Fire, which is therewith pleafed, and Chariots are fent (v;^.) the Spirit in the 
 Word, which bring it to Paradife. 
 
 9. And he fent a prefent for his Father, (vii-) his Flefh and Blood, wherewith 
 the Soul feafteth. 
 
 10. The five fuits to 5e7iy<«mz«, the five Wounds. _ 
 
 ir. The thirty Pieces of Silver given him, the Gifts of Chrift , wherCAJth the 
 Chriftian muft Trade. 
 
 11. The ten Afles loaden with the choice things of Egypt, the ten Command- 
 ments in the Law of Nature. 
 
 15- ThetenAfles loaden wich Corn J the ten Forms of the foulilh and natural 
 Fire life. 
 
 14. The Food to fpend on the Way the Word of Cpd, which .thcipQQr.oJd 4dm 
 muft cat, that "he may live. 
 
 u. Hecommanis they fall not out by. the Way, but v..alk ip love and peace 
 to Paradife. 
 
 ic. And they came to their Father, and toid him of the great Glory of ^ofephy 
 his frefcnt and his Words 3 but Jacob bejieved them not, but when hefaw.the 
 Chariots, his Spirit revived, CWt-) when Chiifls Apofties were iosden wi:h hisPre- 
 
 fents , 
 
'^^d Myflerkm Magnum. Part HI. 
 
 fents, whichthey carried to their Relations (i/itO thofe who were in the Kjng<!o«i 
 of Nature ; they believed not thole exceeding great things, till the Chanots of the 
 Holy Ghoftcame and then they revive and live, and fay it is enough, I will go into 
 repentance that I may fee my Saviour before I die. 
 
 CHAP. LXXIII. Horv Jacob, and his Children, and all his^ &cJ 
 went into Egypt. 
 
 r. T Acob is the Figure of the new Man , having received the Prefent, (/, e.> the 
 y earneftofChriftslove and the Chariots of Jo|ep - viz the Holy Ghoftj go- 
 eth taEjypt {i.e.)ii\to'K~^(iwxxccw'v.\\ all his Children (re.) his Powers and 
 coming ioBterjh^bi, the founding Voice of his he<irt,facrificeth (vi^.) his Soul. 
 
 2. The Powers proceeding out of his own Loiiis are 66 them 'ticai number of 
 the Beaft; and h\m.\t\Vfoleph and ^fe/ep^'s two Sons make 70 the Number of B^te/. 
 
 3. This going forth, is an Imaee of the laft Exit or true Chri^ians departure 
 tm oi Babdy m -he end of the Reign of the Beaft and Whore. The fi^nai Star 
 with the Chari t offofeph, areaheady appear'd- 
 
 G^n 4.S 28 "* ^l^'i^i^^^^^ 9udih before himtofo( ph (yi) the incorporated Covenant of 
 
 i 9 zo ' ' ^^^ '" ^^^ ^^ ^ofeph and G (hen^ the reft in Chrilt. 
 ^' ^ ' y. And when tie heavenly ^ofeph meereth ficob, the old Adamical Man, he fal- 
 
 lerh about his Neck, vi^. his del ire and longing, and filleth it with Tears, fhed m his 
 Sufferings-leading to Vidory and Eternal Joy. Then faith the Natural Man, now 
 would I willingly die (vi^) give up all my right and willing of Vanity now, that 
 the new Man in Chrift is manifeft in me 
 
 Gc«.4^. ?r ^- f^'''P^ faith, I rviU go up and reU Pharaoh, eiT'f. Chrift (vix) The word of 
 
 ,2 22 34,' Love and Hrace, which is come from the Father into our Humanity , fpeakeththe 
 word of the Natural Human Life, into the Eternal Word of the Father .- vihich is 
 here called telling the King. That is, reconcileth the Rent made . by the natural 
 fpeakif gof Self and Vanity in the Human Word of the Father s Anger, with and 
 again unto his Love and Kingdom of Joy. 
 
 7. They were Herdfmen, and fuch were an Aboriinatibn to Pharaoh and the 
 ^yptians, (vi^.) to Gods Majefty and Holy Power. The AnimalSoul in the Spi- 
 rit of this World, hath awaked many hundred Bcafts (V'tO Lulls , which it jnuft 
 be converfant with and rule. 
 
 8. They were placed apart in Gojhen (yi^.) in the outward Nature, yet in the 
 Blefllng, and fliould dwell near God, but a Principle is the DAftindHon , as time 
 and Eternity. 
 
 5. And fofeph willed them to fay to Pharaoh^ Thy Servants are Herdfmen j fo 
 muft all fay as well Potentates as Beggars Prief^s, i^c. We cannot -and and fubfift 
 before thee. O Holy God; we are but Herdfmen, even from our You*h (vi^.} 
 from Adam till now, we keep and manage our belial Property. Let thy 5'ervants 
 find Gra.c in thy fight to dwell before thee in this Gojhen' 
 
 CHAP. LXXIV. Jacob and five of JofephV Brethren fet before 
 Pharaoh. Egypt Sold for Com, ' 
 
 Gen. 47. 1^2 , I. T) ^'^^'i^h ftsndeth here in the Figure of the Etctnal Father, "^'coh of old Aiim 
 3, 4, 5, 6. JL d-oh^'% five youngclt Brethren of the five Senccs in the Propcriies) 01 Life. 
 
 So 
 
 V 
 
Myflemm Magnum. Part HI ^i.t 
 
 So fhould we humble our felvcs before God, thy Servants are but Herdfmen, &e. 
 Then faith the Eternal Father to Chnft, Is this thy Father AJam ? are thelethy Bre- 
 thren according to the Humanity ? The Kingdom of Heaven and of Nature ftandeth 
 open: If any of them be Expert, fet them over my Cattle, v/'t. into the Apollolick 
 Office, to feed my Flock. 
 
 a. ^/co& bleffcth ^v/'t- thankethj Phar^oby and acknowledgeth his own Evil and 
 anxiety in the cares and difquictnefs of this Life. 
 
 3. The Famine in Egypt and Cxman^ figureth the poor fallen Man in Body and Qg^, .j, ^y 
 Soul, withcr'dby Gods Anger; fofsph's Com, the Divine Word of Grace: The 14 ry 16 17! 
 Money ,the crcaturely word of the Human Life ; The Beafts given when the Money ' ' ' * 
 was fpent, the Image- like Property! i Man's Life. Thus the fallen Man bringeth 
 
 the heavenly ^ofeph his imaginary, fi<fiitious, formal and cuftomary Prayers,mcant 
 by the Money. But when anguilh of Confciencc vsdthereth up the Hope drawn 
 from fuch cold Prayer, the Famine prevaiicth, and forccth to bring the Beafts and 
 Cattle, vix earthy D^fires, Self- wit and Subtlety. 
 
 4. They gave themfelvesand their Land to Phxraoh, &c. This figureth the real, ^ jg jd, 
 eameft refignation, of Body, Soul, and whole Intereft to God, to receive Food ' ' 
 from Chrift. 
 
 y. So whole Effpt became Phxraoh's, but the Land of the Priefts he bought v. 20, si, i2i 
 not, ^c. 
 
 6. In Aiam all Men became untrufty , but Chrift hath bought the whole Nature, 
 abd given us to God again, but the Priefts Fields were left to them for a PolTeflioa 
 (yix) the incorporated Word of Grace, the Temple of Chrift, the Qty of God, 
 which no Man can Sell, Pawnor Engage by Oaths, for it bclongeth to the Eternal 
 one i this inward Man,God willech Man fliould keep. 
 
 7. Four parts (hall be yours, but the fifth (h^Whc Pharaoh% Cvii.) This Seed v. a?' 14^. 
 ihall chcrifti the four Elements of the Body, and four Properties of the Souls Fire- ' ^j' 26. 
 life, but the fifth, (v/^.) The Love- fire in the Light, is the Lords, herein is the Soul ' 
 
 an Angel, and Gods Kingdom of Divine Joy is in us. 
 
 8. The Priefts Field , the heavenly Worlds Subftance, Chrift buyeth not with 
 his Blood as the averted Soul was bought j for that never received the Turba in it j 
 but in the Fall difappeared, and the Soul was blind concerning it j into this was 
 the Word infpoken again in Paradife, and is filled with Chiifts Flefli and Blood. It 
 is in the Soul, through the Soul and of the Soul, but hath another Principle, as 
 Light hath than Fire, from which Fire and Light proceeds Air, and a dewy Water 
 which again nouriflieth the Fire. 
 
 9. The HiiTnry of the Five Books of Afo/w is this , in the Figure. The Exit out 
 ofCaniiAn, and return into Canaariy (hews, how Man went out of Paradife to be a 
 Bondflave of Gods Anger , and there be afflifted , perfecuted and tormented : 
 and how the right Adamical Man fhould , with great Hofts and Armies and 
 much purchaCed Goods (got in the Divine Operation) enter again into the Pro- 
 mifed Land. 
 
 CHAP. LXXV. //bn? Jacob bkffeththe two Sons o/Jofeph^ and- 
 preftrreth the Tonnge^y &C. 
 
 1. TOfefift brought Mmaffeh in his left Hand towards SF^cofc's right Hand,and Ephreim 
 
 ^ X (l^is youngeft) in his right Hand towards Jacob's left Hand. Thefc two fig- 
 
 nifie the inward Man •• the Eldeft, the fiery Soul; the Youngeft, the Spirit of the 
 
 Soul, thj: Power of the Light, theiccondPrinciplCa That with its Love, it might be 
 
 let: 
 
-/{■f Myjlemm liL^gmm. Part III. 
 
 fet before God's left Hartl (vi^-) his Anger, and break the Serpents Head. The 
 boul he fcttcth before his right Hand, to receive the Blcffing , but that could not 
 be. TfraeL Rretched his ri. . t Hard and put upon E^Knims Head, God would not 
 give the Government to the firfc Birth iyiX.) to tht fier/ i'oul feeing ic had turned 
 away its vs'ill trom God ; b-it laid his Hand of Omniporency on the Image of the 
 Ligat, fo was ti;e fccond Birth uppcrmolt in the Do rinjon. 
 Gen. 48. 17. 2. 'facob gave ^ofeph (above his Brethren) a piece of Ground which he got front 
 the Amorites by his i'word and by his Bow, which fignifieih, chiiiKridom get by 
 the 5'word of the S'pirit of Chrift. 
 
 CHAP. LXXVI. 
 
 TH I S Chapter (though excellent) is with part of the 77th referr'd to the 
 Abridgment the Author himfelf makes of ail the Iwdvc m the dole of the 
 77th Chapter. 
 
 CHAP. LXXVIL 
 
 I. TJ Eiihen beareth the Iirage or Figure of the firft World, who was fickle 
 JlV though in tl-e greateft Dominion. 
 
 2. Simeon beginneth with Hoib^ ana hath Leviy viz. Sem with him : but Simem 
 was the Sword of HAm and faphet. 
 
 3. Levi beginneth with Afo/ex, whcfe Sword cuts very fliarply. 
 
 4. f«i<t^ beginneth under the Prophets, and is maiiifeft in the Incarnation of 
 Chrift. 
 
 J. Zeiw/on cohabiteth (in and j with the Kingdom of Chrift,reprefentirjgChriftcn- 
 dom, who fits pJeafantly; for ilie is a new Love. 
 
 6. Ijfichar was the tinn^e of C hriftendoms being fettled in Reft and Dominiori,yet 
 muft bear the-; rois of Chnft, and was about 300 years after Chn ft. 
 
 7. P^n began the Potency of Chriiicndom, when they fet up Kings Emperors, 
 Popes and Pompous confecrated Piaces. The Adder and Serpent fate in Judica- 
 ture cloak'd under Chrift's Name. Then faith the Spirit of Chrift, I watt for thy 
 Salvanon, O Lord ; now is Truth bitcen in the heels. 
 
 8. Gjii bepinneth the rime of Univerfities and Schools, when with might <rf 
 Arms, Mtr fc; up Anruhiift in Chrift's Chair by babling Difputes 3 fo brn.g in 
 Tradrion and Canons, making the Tail to be the Head 800 years fince. 
 
 9. yi(ht:r bega: the time of fiafering Antichnft for fat Bread, about 600 years 
 ago and nearer. 
 
 10. Naphtuly beginneth the fearching deep Difputes fbout God's Council and 
 Predcftinacion. that Men might cover themielves with a Mantle of plaufibie Max- 
 ims, acure Logick, this hath continued ro this time. 
 
 1 1 ^ofppf) beginneth Chrift's remanifcftation, he Ejefteth the Adder, and 5Ffl- 
 /fpi^'s Brerh. en muftnowbeaftiamedofchcfrUnfaithfuln^rs and Celling him, tor 
 now their fubriltv. craft, tfTc and B<tiy/i;n is fallen, and become the Habitation of 
 Abominable ticaftsj but fo/epi!>flouriftieth. ■ 
 
 1 2. Bsnjimin beginneth with J.^/f/;'? sEvemng to divide the Spoil of the firft'fehri- 
 ftendom, he is the iirft and laft time, he bcgin.icth to devour Antichnft as a vvolfi 
 yctisbuta Woir, 
 
 So 
 
Myfterium Magnum: Part III, 423 
 
 So ycel^ having finiftcd all thefe Sayings, drew up his Feet on the Bed and de- 
 parted. Shewing, that when God will recall the unfolded Nature in the ftrifc of 
 time into hinrifelt, ftritc fliall ceafe, and be drawn into the Temperature^ 
 
 CHAP. LXXVIII. Jacob'i Burial in Canaan accompanied with alt 
 the Children of Ifrael, and many of the Egyptians. 
 
 I. QHEWS Chrift's powerful Exit hence to Paradife: and that when Chrift will 
 
 ^ bring home his Bride, he will have many of the Heathen with him alfo. Gen. fo. 15"' 
 X. Their Weeping and Mourning fhew (in the Mtigi) Eternal Joy. itf 17 18 * 
 
 3. Jo/ep^'s Brethrens fear , and falling down before him , and Jofeph's weeping ja 2© 21 
 and gracious Anfwer, not only of Pardon, but to provide for them and theirs : is * ' 
 a mighty comfort to Jofeph's Brethren (vi^-) to the Repenting Sinner, under An- 
 
 guifli, for his firft committed Sins : who iaith, they Ihall not only be Pardoned,buc 
 turn'd into the belt. 
 
 4. Jofeph's Defire of an Oath, to carry his Bones out oi Egypt to his Fathers, fig- 
 nifies God's Oath in Paradife, that Chrift would come again to his Brethren , and 
 ftay forever with them. Amen. 
 
 This was the Author's Eighteenth Book. 
 
 FINIS, 
 
 M h h Some 
 
424 
 
 Some Brief Remarks concerning the Life and Conver- 
 fation of the Blejfed Jacob Behmen, ColleSled 
 out of the Relations •publifhed concerninghim- 
 
 'AcobBehtr.enwAsTiCiYn in the year iS7S' at a Town in the upper Lufatia 
 named Old Seider.burg diftant from Gorlitts about a Mile and a half, his Pa- 
 rents were of the poorer fort, >et of fober and honeft demeanour. His 
 Education and Breeding was fuitable to their Wealth ; his firft Imployment 
 being the care of the common Cattel amongft the reft of the Youths of the 
 Town: But when grown Elder, he was placed at School, where he learned to 
 read and write ; and was from thence put an Apprentice to a Shoemaker in Gor- 
 litts, with whom having ferved his Time in the year 1^514, he Married one l^tt- 
 therine thQ DiLUghztr of fohn Hunjhman^ CkizQn of Gorlitts ; by her he had four 
 Sons, living in the f?ate of Matrimony thirty years; His Sons he did in his Life 
 time place to feveral honcft Trades. He fell fick in Sihjia of a hot burning Ague, 
 but was at his defire brought to Gorlitts, and there died the i8th of November^, 
 1624. beingin the ycth year ofhis Age, and was Buried in the Church-yard. A 
 Hieroglyphical Monument was Erci5lcd over his Grave by a Friend, which had re- 
 mained but a while, but was razed and embezelled by the rude Hands of the envi- 
 ous : As to his Perfonage, I may truly fay it was not fuch as was Amiable among 
 the Children of Men, yet fo hath God in his Providence frequently difpofed his 
 Gifts, and made Stewards thereof, fuch as in Mans Eye could not by the Symme- 
 try of Face, and compofure of Behaviour, take upon truft the mfaneft Office. 
 
 He was Lean, and of fmall Stature ; he had a low Forehead, his Temples pro- 
 minent, fomewhat Hawk-nofed, his Eyes Grey and very Azure, his Beard thin 
 andfiiDrt, his Voice low, a pleafing Speech, Modeft in his Behaviour, and Hum- 
 ble in his Conver fation. Concerning his fecond Birth, and what was in order 
 thereto remarkable, we find manv things therein obfervable and flrange, which 
 may perad venture bring fome diSafte to Perfons not verfed in the general Provi- 
 dence of God, who believe that he hath confined his Mercy and Bounty to their 
 Miniftrarions, and like wilful Children, are pee/iili if tiieir Father ufe Indulgence 
 to any but themfelves, or out of his ufual order. 
 
 Whihl he was a Herd Boy, in the heat of mid-cay retiring; from his Pky- fellows 
 tQ a lirde ilony Crag, hard by, called the Lands Crown, where the natural Si- 
 tuation of the Rock had made a feeming Inclofure of fome part of the Mountain, 
 finding an entrance into it, he went in, and faw there a great wooden Veflel full 
 of Money, at which light, being in a fudden Aftonilliment, he did in hafte retire, 
 not moving his Hand thereinto, and came and related his Fortune to the reft of 
 the Boys, who coming up along with him, fought often, and with much diligence 
 an entrance, bii : never found any ; tho' fome years after, a Forrcign Artifl, as 
 ^^/uoi him (elf related, skili'd in the finding out fuch Magick Treafures, took away 
 the fame, and thereby much inricht himfslf, yet perillie J by an Infamous Death, 
 that Treafure b;ing Lodged there, and it feems laid covered with a Curfe to the 
 Finder and Taker away. 
 Our Saviour had tcudrcd him the WoiM and tlic Glory thereof, which was a 
 
 fair 
 
Extra^s of the UfeofJ^cch Behmen. 
 
 fair o^er, had the condition been any thing tolerable, tho' if zilaredly believe few 
 obtain it at lefs rate- 
 
 When he had been an Apprentice fomeilior': time, his Mader and Miftrcfs be- 
 ing abroad, there caire a manger to the Shop, or' a rs^^erent and grave Counte- 
 nance, yet in mean Apparel, and taking i;p a pair of Shoes. iJelired ro buy the 
 fame ; the Boy being icarce goc higher than the iwespi-igof theSnop, would noc 
 p.cfiime to fet a Rate for the fnne, but i.yid hi:n his iVIa.4er and Miftrels were not 
 wichm, and himleit durft not Adventure the Sale of any thing without their 
 order. 
 
 But the Strangei bsirg very importunate, he offered them at a price, which if 
 he got, he was certain wci' Id lave himfeif harmie;"s ?n tne parting from them^ 
 fuppofing alfo thereby to be rid of the m-.portunatc Ch?pman, but the old Man 
 paid down the Money, took the Shoes and c'eparced from the Shop a little way, 
 where f^andirg ftill, with a !»oud arc* an ear; eft voice, he called, jii;ob, Jacob, 
 come forth : The Boy within hcaiing the Voice, came forth inmuch afnghtment, 
 at firft amazed at the Strangers familiar compeilation of him, by his Chrill'an 
 Name, but recolleftir.g himfelf he went to him j the Man wirh a fev ere out friend- 
 ly Countenance fixing his Eyes upon him ("which were bright and fparkling^ 
 took him by his Right Hand, and faid to him, Jacob thau nn Utile, but jhnU be 
 great, ard bicome another Man, fuch a one as at yehom the JVorli foill rvjnd.r. There- 
 fore be Pious, fear God, and reverence his Word j read diligently the Holy Scriptures^ 
 Vfhereinyou have Comfort and Inflru^ion ; for thou muji indure much Mifery, and Fover- 
 17, and fuffer Perfection, but be couragicus and perfevering, for God loves, and is gra- 
 ciouiunto thee ; and therewithal preifing his Hand, he lookt with a bright fparkling 
 Eye fixed in his Face, and departed. 
 
 This Prediftion took deep impreffion \n]acoh''s Mind, made him bethink himfelf 
 and grow ferious in his Adions, keep his Thoughts moving in confideration of 
 the caution he had received from that Man of fuch uncouth demeanour, fo that 
 from thence forward, he did much more frequent the publick hearing of the Word, 
 and profited well therein, in the outward Reformation of his Life, and ferioufly 
 confidering with himfelf that Speech of our Saviour, Luke ir. 13. My Father which 
 ii in HeavenrfiU give the Spirit to him that aslieth him. He was thereby throughly 
 awakened in himfelf, and put forward to delire that promifed Comforter, and 
 continuing in that eamcftnefs, he was at laft, as is his own Expreffion, environ'd 
 with a Divine Light for fevcn days together, and flood in the higheft Contempla- 
 tion and Kingdom of Joys; and this hapned to him while he was with his Maftcr 
 in the Country about the Affairs of his Vocation. 
 
 When the Vifion and Revelation was pafs'd by him, he grew more and naore 
 accurately attentive to his Duty to God and hisNeighbour, frequented the Church 
 carefully, read the Scriptures, and lived in all Obfervancc to outward Mmiftra- 
 tions. Scurrilous and Blai'phcmous words he would rebuke, even in his own Ma- 
 fter, who was fome what Intemperate of his Tongue, and from day to day conti- 
 nuing upon his Watch, he endeavoured after theChriftian Growth, becoming by 
 his contrariety of Manners, a Scorn and Derifion to the World ; and at the laft 
 his own Maftcr being not able to bear a Reprover fo near Home in that Relation, 
 fet him at Liberty, with free permiffion to leek his Livelihood as him beft liked. 
 
 After this about the year i^co. in the Twenty fifth year of his Age, he was a 
 fecond time furrounded by the Divine Light, and rcpleniilied with the Heavenly 
 Knowledge-, infomuch as going abroad into the Fields, to a Green before 
 Neys Gate, at Gorlitts , he there fat down, and viewing the Herbs and 
 Grafs of the Field, in his Inward Light he faw into their Eifcnccs, Ue and V'ro- 
 perties, which was difcovcred to him by their Lineaments, Figures, and Signa- 
 tures. Hhfe i In 
 
 425 
 
Ex'raSls of the Life of Jacob Behmen. 
 
 In like manner did he behold the whole Creation, and from that Fountain of 
 Revelation wr-.^te his Book De Signxturn Kcrum. 
 
 In theunfoldirgthefe M;. fleries, before hisUnderflanding he had an overmea- 
 fureof Joy, yecieturned home and took care of his Family, and lived in great 
 peace and filence, fcarce intimating toanythefe wonderful things that had befaln 
 him till m the year i(? to. bting a third time taken into this Light, let the My fle- 
 ries re veal'd unto him fhould pais through him as a ftream he took Pen and Ink 
 in hand, a d rather for a Memorial, than intending any Publication, he writ the 
 firft Bo^ k of his calfd Aurora., or the Morning Rednefs. 
 
 Ti-.eB ok being found about him by a Man of great Quality with whom he 
 conver "ei!, was received with that defire that he immediately dif joyned it, and 
 caufed it ro be copyed out in a few hours.Thus,contrary to the Authors Intention, 
 it became piiblick, and after awhile, fell into the hands of one Gregory Kichtery 
 theSupjr 'ntendantof Gor/mj-, who making ufe Tasisufual j of his Pulpit, and 
 the Liberty granted him of fpeaking without a Gainlayer, to revile what and 
 whom le y leafed, he endeavoured to f^ir up the Magifiracy to excrcife their Ju- 
 rifdiclion in rooting out this fuppcfed Church Weed. 
 
 And this he did with fo much vehemency and pretence of Godly Zeal, that the 
 Senate took fome notice of it, and convened ^Acob Bthmen before them, le.zing 
 his Book, and admonifhing him to imploy his Mind in the Affairs of his Trade, 
 and for the future leave oftthe writing any more Books,_ wherein he faw was fo 
 much offence. 
 
 This occafion brought this Van firfl into publick notice, for, at the hearing of 
 theBufinefs, fuch wasthellnrhriftianHeatandDiftempercf the Mimfter, andfo 
 much the ireeknefs of Jjai»Be^»7e«, that it gave great advantage to his reputCj 
 and credit to that inward School, from whence he cameout fo well taught. 
 
 For afterwards this very Bcok which the Senate had feized on, was by them- 
 felves presented to the Elcftcral Court Marfhal at Drtfden^ when he came to Gor- 
 litts. and was afterward by him fent to Amfterdamy from whence I believe the 
 jfirfl Impreffion, came forth. 
 
 Upon the command of the Senate, heabflained from writing feven years, at 
 the end of which a new Motion from on high feizing upon him, and taking cap- 
 tive thefe rational Humane Prohibitions that held him bound, he again writes j 
 out of what Principle, and how moved, his own words canbeft exprefs. 
 
 Art (faith he^ hath not written here, neither was thcr^ any time to confider 
 how to fet it pun^ually down, according to the right underf^anding of the Let- 
 ters, but all was ordered according to the diredion of the Spirit, which often 
 went in hafle 3 fothat in n-.aiy words Letters may be wanting, and in fome places 
 a Capital Letter for a word j fo that the P^nmans Hand, by reafon he was not 
 accuflomed to it, did often{hake3 and tho'Icould have written in a more ac- 
 curate, fa-r, and plain manner, yet the reafon was this, that the burning Fire 
 did often force forward with fpeed, and the Hand and Pen mufl haf^en diredly af- 
 ter it, foritcomethand goethasa fudden Shower: And further he faith, I can 
 write nothing of my fclf, but as a Child which neither knoweth nor underftandcth 
 anything, which neither hath ever been Learnt, but only that which the Lord 
 vouchfafcth to know in me according to the meafure as himfelf manifefls in 
 me. 
 
 For I never defired to know any thing of the Divine Myf^ery, much lefs unJer- 
 ftood I the way to feek and find it j I knew nothing of it, as it is the condition of 
 poor Laymen in their Simplicity. 
 
 I foughtonly after the Heart of Jefus Chrift, that I might hide mr felf therein 
 .from the wrathful Anger gf God, and the violent aflauits of the Devil j and I be- 
 
 fought 
 
Extracts of the Life 0/ Jacob Behmen. ^^jr^ 
 
 fought the tordearneflly for his Holy Spirit and his Grace, that he would pleafe 
 to Blefs and Guide me in him, and t^ke that away from me which did turn me 
 from Mm ; and I refign'd my felf wholly to him, that I might not live to my own 
 will, but his i and that he only might lead and dired me, to the end I might be his 
 Child in his Son Jefus. 
 
 In this my earnefl: and chriftian feeking and defire fand wherein I fuffered 
 many a flirewd repulfc, but atlaft reiblved rather to put my felf in hazard than 
 give over and leave off ) The Gate was opened to me, that in one quarter of 
 an Hour I faw ard knew more than if I had been many years together at an 
 Univerfity, at which I did exceedingly adinire, and thereupon turn'd my praife 
 to God for it. 
 
 Furlfawand kne^v the Being of all Beings, the Byfs and the Abyfs, and the 
 Eternal Generation of the Holy Trinity, the Delcent and Original of the World, -^p^ p^^i 
 and of all Creatures through the Divine Wifdom 5 I knew and faw in my felf all j ^^^ ^ j^^ 
 the three Worlds, namely, i. The Divine Angelical Paradifica'j 2. And the ^ q'^^ ^ 
 Dark World the Original of the Nature to the Fire j 3. And thirdly, The Ex- q,- 
 temal and Vifible World, being of a Procreation or Extern Biith, from both the "*' 
 Internal and Spiritual Worlds j and I faw and knew the whole working EfTence, The D-'pthsof 
 in the Evil and in the Good, and the Mutual Original, and Exigence of each of Gof^, 
 them J and likewife how the fruitful Bearing Womb of Eternity brought forth. 
 
 So that I did not only greatly wonder at it, but did alfo exceedingly rejoice, 
 and prefently ic came powerfully into my Mind, to fet the fame down in Writing, 
 for a Memoriai for my felf, ( albeit ) I could very hardly apprehend the fame, 
 in my External Man, and cxprefs it with the Pen. Yet however I muft begin to 
 labour in thefe great Myftcries, as a Child that goes to School 3 I faw it as in a 
 great deep in the Internal. 
 
 For I had a through view of the Univerfe, as in a Chaos, wherein all things 
 are couched, and wrapt up, but it was impofiible for me to explicate the fame. 
 
 Yet it opened it felf in me, from time to time, as in a young Plant j albeit the 
 fame was with me, for the fpace of Twelve years, and it was as ic were breeding, 
 and I found a powerful infligation within me, before I could bring it forth into 
 External form of Writing j and whatever I could apprehend with the External. 
 Principle of my Mind, the iame I wrote down. 
 
 But however afterward the Sun did Chine on me a good while, but not conftant- 
 ly, for the Sun did hide it felf, and then I knew not, nor well underftood my own 
 labour. Sothat Man muft acknowletlge that his Knowledge is not his own, but 
 fiom God, whomanifefts the Ideas of Wifdom, to the Soul of Man in what- 
 meafure he plcafeth. 
 
 In the Guidance of this Light, and from' this Principle, he wrote thefe fol- 
 lowing Works. 
 
 r. He wrote the firft Book called Au- 6. Of the Six Points Great and Small. 
 
 rom. 1612. 7- Of the Heavenly and Earthly Myftery .' 
 
 X. Of the Three Principles. i6if. 8. Of the laft dmes to P- 1^ 
 
 3. Of the Threefold Lite of Man. 1620. 9. SignaturxKerum. j6iX' 
 
 4. Anfwers to the Forty Queflions of 10 AConfolatoryBookofthefour Com- 
 the Soul. plexions. 
 
 COftbe Incarnation of Jefus Chrift. ii. An Apology to Buhafxr T'il}{en^ m 
 J Of the Suffering, Death and Refur- two parts. 
 f. "^ reflion of Chrift. iz. Qonfidcrations upon r/<Jr<i^ Ses/eft's 
 
 C Of the Tree of Faith. Book. 
 
 13. Of 
 
/j-^' Extracts of the Life of Jacob Behmen, 
 
 I?, of true Repentance. 1^22. 2;. A Boo' -- '77 Theofcphick Que- 
 
 14. Of true Refignation, ftions ( ; 
 
 IS' A Book of Regeneracion. 16. AnEpicomeof the Mjflerium Mas:- 
 
 16. A Book of Predeftination and Ele- rum. ^ 
 <aionofGod. i6i^. 27. The Hoi/ Weeks, or the Praycr- 
 
 17. A Compendium of Repentance, Bock (j 
 
 18. yf)ifsrium Ji^jgnum J or unEKpoMon 28. A Table 'fr^e Divine Manifeflacion 
 upon Genefis. or an ExpOx'.tiuii of the Threefold 
 
 i^. A Table or the Principles, or a Key Wcr.d. 
 of his Writings. 1524. 19. Of the Errors of the Sefts ofE^ekiel 
 
 20. Of the Super- fenfual Lik. Meeths, or an Apology to Efai^ Ste- 
 
 i r. Of the Divine Villon. ( ) fel. 
 
 22. Of the Two Teffaments of Chrift, $0. A Book o'-rhe laft Judgment. 
 Baptifm and the Supper. 31. Certain Letters to divers Perfons 
 
 ij. A Dialogue between the Enlightned at divers tunes, with certain Keys for 
 and Uninlightned Soul. fomehiddtn vords. 
 
 »4- An Apology for the Book of true 
 
 Repentance , againft a Pamphlet of " ' " 
 
 the Primate of Gorlitts, Gregory Rich- The Books which the Author finifhcd 
 '^''- not are marked with this fign ( ). 
 
 The publication of his firil Book called Juron, or the Morning Rednefs.brought 
 from all parts great refort to him of Learned Men, and luch as were experienced 
 in the knowledge ofNature with whom much converfing he got the ufe of thofc 
 Greek and Latinewords that are frequent in his Works, himfelf often complain- 
 ing ot the Barrennefs of his Mother Tongue to bring forth into fignificant Ex- 
 preflion that Notion that lay clear and orderly in his Mind, and frequently with- 
 ed that he had in his Youth made himfelf maftcr of fome other Language from 
 whence he might perhaps have commanded a Word or Phrafe of great ufe and 
 conveniency, to the unfolding what he had to propofe. ' 
 
 Of thole Learned Men that converfed with him in greateft familiarity, was one 
 ^jlth.iX.1!- IVultery this Gentleman was a Site flan by Birth, by ProfcfGon a Phyfi- 
 cian, and had in the fearch of the Ancient Magick Learning, Travell'd through 
 f6//'^ S)rU, and the Ariby\ a-id there found fuch fmall remainders of it, that 
 he returned empty and unfatisfied into his own Country, where hearing of this 
 Man, he re paired to him, and having o'■»^ain?d Arquiintance with him rejoyced 
 that at laft he had found ac home in a poor Cottage that for which he had Tra- 
 velled fo far, and mift of latisfadion ; tl.en he went to the feveral Univerfitics in 
 Ge/mxny, and did there coiled fuchqueilions concerning the Soul as were thought 
 and accounted impolTole to be relblved fundamentally and convincingly of 
 whicn he made a Catalogue, being in nuinber forty, and fent them to him, from 
 wnomhe received Anlwers to his farisfadion, (which Anfwers are publick in 
 many Languages ) from whence, and from frequent Difcourfes with him, he 
 was folatisfied that he ftaid there three Months, and profeFed that he had re- 
 ^f '^u'^a"^^^^ '^^^"^ Anlwers to his curious Scruples, than he had found amongft 
 the be 1 Wics ot thole more promifing Climates, and for the fu ture defined from 
 tr • ru 1 ^^t?^*^"^? Ri"ulets, fince God had opened a Fountain at his own Door. 
 Ktng^hzx\t% 1 ne Trar.flator of the faid Anfwers into Englilh gives us the following ReJation, 
 we Firjt his That v.-nen that Book wasfirfi: printed he endeavoured by a Friend to prefentone 
 vptnion of ot them to His Majefty King Charles that then was, who vouchfafed the perufal of 
 jacoD Ben- it : About a Month after was defired to fay what he thought of the Book, who 
 men. aniwered that the publifher in Engliih feemed to fay of the Author, that he was 
 
 no 
 
ExtraSls of the Life ()/ Jacob Behmem 42^ 
 
 no Scholar, and if he were not, he dd believe that the Holy Gho!l was t.<>\v in 
 Men, but if he were a Scholar, ic was one of the bell Inventions that cvci i.p 
 read- I need not ad 1 the Cenfure of any ocher Pcrfon. 
 
 Ic is a (Irange thing to fee how Na-ure, Rea on aid Humane Wit have bufied 
 themfelvesto under Ilaid and conipreheni this Divine Wifdom, how many have 
 beendiftraftedin the fearchof It, and forced back in their bold attempts, into 
 foolilh Infatuations, Madnefs and ftupid Bruti 'ms. 
 
 Others throu h Ignorance or Malice, or both, have miflaken the true Sons of 
 Wifdom, traducing them as being agitated by a power Diabolical, Wicked and 
 Detedable, or elfe as Impolors and Deceivers of the worfl fort. Thus the Pha- 
 rifecs concerning our Saviour, Say we not well thou art a Samaritan and had a 
 Devil? SolothisHamanjReafontof-ibmii: to, or conceive a pofTibility of that 
 perfeft Wifdom and P J «ver, that is brought forth through Self-cenial and Death, 
 to the Glory of him that is the Father of it. 
 
 Such like meafure received ficoh Behmen in his day, for the appearing of that 
 unufual Knowledge, and deep Revelation of Mvfteries, in a Veflsl fo contemptible 
 to the Magnificent Mind of Man, brought hard Cenfures upon him, from the ftu- 
 pid World ; which appeared one time moft efpe:;ally 3 the manner thus. 
 
 Sitting by himfclf m his Houfe, one knocked a: his Door, to which he repairing, 
 when he nad opened it, a Perfon of a mean Stature, of a (harp and Hern look, fa- 
 luted him courteoufly, congratulating to him that great and wonderful Knov/- 
 ledge he had received, and humbly made known to him, that he heard that he was 
 Blelt with a lingular Spirit, the like whereof haJ not lately appeared among the 
 Children of Mjn J that it was a Humane and Friendly Duty, lying upon cveiy 
 Man, to impart the good things vouchfafed him, to his needy Neighbour, and 
 himfclf was now a needy Petitioner, that he would yield fome of that Spirit to 
 him 3 in which requeft if he pleafed to gratifie him, he would in fuch things 
 wherein he abounded, give a fitting recompence, making a Covert tender of 
 fome Moneys, tofatisfie his NicefTines, to whom ^acob B'ihmen replyed with 
 thanks. That he did count himfelf unworthy of the efteem ofhavingthefe greater 
 Gifts, and Arts, as was by him imagined, and found only in himfelf, an intire 
 Love to his Neighbour, and fimple perfeverance in the upright Belief, and Faith 
 in God, and far any other Indowmencs beyond thefe, he neither had them, nor 
 cftccmedthemj muchlefs ( as his words feemed to intimate ) enjoyed the Sociciy 
 of any Familiar Spirit. 
 
 But ( faith he ) if there be in you that dcfire of obtaining the Spirit of God, 
 you muft as I have done, do carneft Repentance, and pray the Father from 
 whom all good Gifts do come, and he will give it, and it will lead you into all 
 Truth. 
 
 This foolifh Man contemning this plain Inftruftion, became fomewhat unci- 
 villy imporcunate, and began with words of Magick Conjuration, to force the 
 fuppo.ed Familiar Spirit from ^acob Bibmer}, at which his Boldnefs and Folly, 
 ^acob B?hmenhemgnoz^. little moved in Spirit, took him by the right Hand, 
 and look'd him fternly in theFace, intending an Imprecation ; at which this Exor- 
 cift trembling, and amaZvd, asked forgivenets, whtveu-pou^acoh Behmen remncd 
 his Zeal, dehorcing hin earneftly from that Simonian and Diabolical praftice, 
 permitting him in hopes of future amendment, todepart in peace. 
 
 Doftor c. V/eiiner in a Letter to his Friend gives the following Account of 
 his Acquaintance wich fAcob Bihrnen, and of the Troubles that 'befcl him at 
 GorliiTs. 
 
 To anfwer your friendly Requeft, in attefting what I tnow for Truth concern- 
 ing 
 
A^o Jbxtratis of the Life of Jacob Behtnen.^ 
 
 ing the Ble.Ted Man 5F''f«i 5e^«f »3 lam no lels willing, than in the Duty of s 
 . Chnftian obliged. 
 
 My Acquaintance H ith him began about 5Ptt/y i^i8. ztLauhen^ by means of two 
 ccmmon Frienosto us both, the ore a Tradcfman by Name Liberiia ScbnoUer^ 
 fie other was one Solomon Schrour , a young MiniRer , his Wifes Brother , both 
 Studious of us Wridngs, ardiuchas had by real Experiment found the Truth of 
 whar he affirms about thofe extraordinary Illuminations God ufually imparts to 
 Souls tiiat in a way of Humility and Obedience do with Ardent and unweaned 
 I'rayers deiire his Spirit, 
 
 The occalion of our firil ccnverfe came from a prejudicare Mind I had againfi: 
 him, beiiig Tutor to the Sons of Mr. Balthafar Tilcfien then his Enemy, whence ex- 
 prefling intjoharfli language, (which God forgive me) my diflkeofthe Man 
 and his Tenets j thcfe Friends upon his coming to Lauben^ defired my Company 
 ■with him to an amicable Conference about my DilTatisfadlions, wherein his folid 
 Anfwers ard Mildnefs in bearing with that dil'puting, cavi 1 ng frowardnefs the 
 Schools had infected me with, ftrutk fo deep into my Confcience, as I could not 
 longer refift the Spirit and Power of Chrilt m his Dilcourfcs , but yielded up my 
 felf Truth's I'rilbner ; forwlucii le/ei PraifeGcd. 
 
 But as for what pafled'twixt him and his Anta::on;ft Gregory Richer^ Minifter 
 o^Gorlitiy and Superintendent of that Country, as 'twas firft related to me by a 
 Friend, and after confirmed by Divers Perlbns of Credit, 1 jQiali now give you a 
 Relation. 
 
 This Minifler had lent a young Baker a DoUcr to buy a little Meal , to make 
 Cakes againft the Holy-c'ays, out of which he brought him a pretty big one for a 
 Thank offering, and having w iihin a Fortnight fold i-ff hiS Batch, reHores him pre- 
 fently his Money with Thanks, not imagining an expedation of any further Intc- 
 reft for fo fhor: a Loan 3 but this it feems fatisfied not, the Minilier in high Rage 
 pronounced agai.jft him God's Anger and terrible Curfe, which fo terrified the 
 young Baker , that he fell into deep perplexity and defpair of his Salvation, in 
 that he had inraged the Minifter, and had fuch a Curfe or Anathema from him, fo 
 that for feveral days he went up and down Sighing in great Perplexity, nor would 
 lay what hurt him : till at laft upon the Defire of his Wife, her Uncle ^uob Behmen 
 difcourfed him io Friendly, that he confeffed what it was that lay fo t:eavy upon 
 him, who. underftanding the Caufe of his Diftemper, fpake comfortably to him, 
 and repair'd to the enraged Preacher, and ofFer'd to him with all SubmifTion, that 
 if the Young Man through Ignorance had in any thing offended him , he fhould 
 have the utmoft Sansfadion he defired, and upon thefe terms mtreats his favour 
 to the perplexed Soul. 
 
 But the Minifter turning his Choler upon the Intcrceflbr , demands angrily, 
 What he had to do to trouble him ? bids him get him gone about his own Bufinefs, 
 or he would fend him away with a Vengeance. So leeing no hopes to appeafe him, 
 he bid God keep his Worfliip, and departed 5 but ere he was got out of the Door, 
 thp Preacher was yet more enraged at his mild Salute, throws his Slipper at him, 
 calling him Wicked Raskal, and difdateing a Good Night frcm his Mouth j the 
 Humble Man nothing moved, takes up his i'lipper and lays it agan at his Feet, 
 intreatshim not to be Angrv, that he knew not in what he had wronged him. 
 Prays God to have him m his keep ng. and fo parts. 
 
 The Superintendanfs Choler cealed not boy ling: but the next Sunday he rails 
 bitterly in the Pulpit againft Jacob Behmen even by Name , thundring againft the 
 Senate for tolerating fuch a pernicious Heretick and fworn Enemy of the Min:fte- 
 rial Fundtion, who not content to write Blafphemous Books, and pervert Souls, 
 
 durft 
 
Extra^s of the Life </ Jacob Behmenr 43 i 
 
 durft prefume to come and difturb him in his own Houfe, that if they longer fuf- 
 ferei.and did not expel him their Territories,they would move God in his Wrath, 
 to fink their City, as he did thole withftanders ofMofes and Aartriy the rebellious 
 Corah, Dathanit)d Ahiram with their Complices. 
 
 The innocent Man was prefent, and v\ ith much Patience heard himfelf moft bit- 
 terly railed at and reviled, and afterward ftayed in the Church till the People were 
 departed , and as the 5uperintendant was going forth, he followed him, ar.d ex- 
 prefled his Grief to hear himfelf fo publickly,and as he thought caulelefly defamed, 
 and requefled that rather than proceed in that way of publick reproach, he would, 
 before his Chaplain that then was with him , let him know his Offence , and it 
 fhould be amended. The Minifter would at firft give no Anfwer to his Suit , at 
 length upon much importunity, turning to him with afternVifage, cries. Get thee 
 behind m? Siiih::n, Avant thou turbulent, unquiet Spirit to thy Abyfr of f/eH ; Doe/i thou 
 ftill perfifi without all reJp'H to my VurMion to Molefi and Dijgrace me ? to which furljr 
 repulle, the true fpirred Chriftian gave this Modcft Reply. 
 
 Tfrf, Reverend Sir ^ I know weU^ and much honour your FunMion, Idtfire not to lay an/ 
 Afperfionupon it or your Self, only intreatyou (for your own and your FunSiions honour, 
 which engages you not to trample upon a Submijftve Offtnder , much lefs innocent) to tell 
 me candidly where my Fault lyes : And further, turning to the Chaplain, faid, Couf' 
 teoui Sir, I pray be pleaftd to intercede for me with our Minifier , that he would, laying 
 afide this violent Paffion, tell me ingenuoujly wherein I have of ended him, that I may, by 
 the befi SatisfcSlion I can, appeafe his ffrath ; that he may ceafe incenjing the Magiflratts 
 agairiji me .- But no Submilfion would allay his Rage, but in heat he fends his Ser- 
 vant for the Town Serjeant to lay hold of him, and carry him away to Prifon ; 
 but his Chaplain modeltly exculing the poor Man, diflUaded him from it, and bid 
 him go home to his Houle. 
 
 The next Morning the MagiRrates meeting in the Council- Houfe, cite Jacob 
 Behmen to appear before them, they Exaiiined him as to his Li^t and Convcrfa- 
 tion, in which they could not find any thing blameable ; They asked him what In- 
 Jury he had offered the Minifter. that made him with fuch vehemency to exclaim 
 againft him. but l.e conft.'ntly affirmed that he was utterly ignorant of any Juft 
 caufeof Offence he had gi;enhim, and humbly prayed t-e Complainant might be 
 fent for to declare the Grounds of his Accufation ,• they efteeming this a Juft iMo- 
 tion, fent two Men of equality of the Town to him, to defire him either to come 
 and perfonally make known his Grievances to the Court, or at Jeaft inform them 
 of the Matter by thofe they had fent to him for that purpofe j But he aeain fallbg 
 into Paflion at this Demand, faid, he had nothing to do with the Council- Houfe, 
 what he had to fav, he would Ipeak from the l'ulpit,and what he did there diilate, 
 they muftobey without Contradiftion ; and w ithcut more ado di'able this wicked 
 Heretick from further oppofing the Mmifterial Funftion, by Banifhmg him their 
 City, elfe theCurfe oiCorah, Vathan and Ahiram, would light uponthcm all. 
 
 With this the poor '""enate, a little terrified, fearing the Preacher's Anger, and 
 his I'ow er in the Duke oiSaxor^'s Court, fall to frelh Confulrations, and conclu- 
 ded to Banilh their innocent Fellow-Citizen out of the City , but feveral of the 
 Council would not confent thereto , but rofe and went their way; The Sentence 
 of Baniihment was to be executed prefently, and the City Officers ordered to per- 
 form it. 
 
 It being fo ordered, he humbly craved he might go home to his Houfe ar.d fettle 
 his fmall Affairs there , and take his Family with him, or at leaft tai^e leave of 
 them, but it could not be admitted, he mufl according to the J;'entence imme- 
 diately depart j To which lie anfwercd , that feeing it would be no better , he 
 wiih all willing Submiflion obeyed their Decree, and forthwith departed. tHc 
 Town. I i i But 
 
A^ ^ ExtraEis of. the Life of Jacob Behmen. 
 
 But the Council mee'-itig again the rext Morning, and reconciling tfieirDifFri 
 rence. repeal'd their Senrence and lend to leek out their innocent Exue, and ac- 
 length found hitii,and brought mm back with Honour into the City 5 yetllill tir'd 
 with the Preachers incelTant Clamours, chey at length fend for him agam, and in- 
 treat hinn , that in love to the Cities quiet, he would feck himfelf a Habitation 
 clfcwhere ; which if he would pleaie to do, they fliould hold themfelves obliged to 
 him for i'-, as an acceptable Service. In ccmpliance with this Friendly Requeft of 
 theirs, he removed to Vrefden* 
 
 I have obferved, that if any Member of the Church, fliould have a Doftrine, or 
 Exhortation, made known tohim,or have his Mind furniflied with other Notions 
 than what he learned from his Paftor, it is Felony in Divinity, and if they cannot 
 find an old Herecick in their black Calendar, that will challenge the Opinions, an 
 Indivitment that they are 7^«orz cujufdam, will by them be efteemed good in Law, 
 whereon to bring him to Trial and Judgment. 
 
 What a Prefumption is it, to believe that the Wifdom and fulnefs of God can 
 ever be pent up in a Synodical Canon ? How over- weening are we to limit the 
 liicceflive Manifeftations, to a prefent Rule, and Light, peiiecutirgall that comes 
 not forth in its length and breadth ? 
 
 It would be exceeding unnatural, for a Parent to delire the perpetual Infancy 
 of his Child. And yet how frequent is it, that if any get the flart of their Brethren 
 ingrowing up towards the ftature of a Perfc(5l Man in Chrift, tney become the Ob-; 
 jcfts of Hatred, Calumny and Perfecution- 
 
 Concerning the Proceedings at Drefden, we have the Relation thereof from Per-J 
 fons worthy of belief, and without exception. 
 
 ■ ^acob Behmen was cited to appear before his Highnefs the Prince Eleftor of 
 Saxony, where were Aflembled Six Doftors of Divinity (befides Mathematici- 
 ans j as Dr. Hohen, Dr. Mey'ner y Dr. B-t/aww, Dr. Gerhard, Dr. Ley [em, and 
 thefc (in the pretence of his Highnefs the Prince Elector) examined him concern- 
 ing his Writings, and the high Myfteries therein, as alfo of many profound Queries 
 in Divinity, l-'hilofpphy, and the Mathematicks, they propounded unto him ; to 
 all which he anfwered and replied , with luch meeknefs of Spirit , fuch depth of 
 Knowledge, and fulnefs of Matter, that none of thele Do(flors and Profeflbrs re- 
 turned one word of diflike or contradidion. 
 
 The Prince his Highnefs much admired him, and required to know the refuk of 
 their Judgirents, in what they had heard, but the Doftcrs defired to be excufed 
 and intreated his Highnels that he would have Patience, till the Spirit r>f the Man 
 jhould be more plainly cleared to them ; for in many particulars they did not un- 
 dei.ftandhim3 neverthelcfs they hoped that hereafter he would make k more 
 clear unto theni) and then they would tender their Judgments , but as jet they 
 could not. 
 
 Then Jacob Behmen propounded fome Quefiions to them,to which thrv returned 
 Anfwers with much Modefly j and as it were amazed that thev ihcnV ( .0 much 
 beyond their Expedation^ hear from a Man of that mean Qua lit v a v F ncation 
 fuch Myfterious Depths as were beyond the l-athomcf th.ircompre r-nfion. 
 
 Then he conferred with them touching moft of the Errors o th. ■ e "mc : point- 
 ing as it were with the Finger, at the Originals of them leverallv r^clc ,-; l^^ro 
 them the naked Truth, and the great difference betwixt it, and Ibme cxroncous 
 Suppofals. 
 
 To 
 
Exfra^s of the Life of Jacob Behmen. Af^ 
 
 To the Aflrologers alfo (for there were two prefent) having difcours'd fome- 
 tl'iing cf thi-ir Science, he laid, Thm far is the limwledge cf your Art right and goody 
 grcundeiin t-:e Mrftt'ry of Nature, but what U over and. above (inftancing in feveral 
 particulars) are Hia:h>-ntjh Additions, though their Igncrance and Biindnefs, rvhicb ' 
 ffie ought nor to foi'-ow or imitate. 
 
 Then his Hi(- mefs the Prince Elcftor, being very much farisfied in his Anfwers, 
 took him apart from the orrpany, and difcourfed with him a good fpace concern- 
 ing fevera. I oints of Ditficuky, wherein being well fa'isfied, he admitted him into 
 his favour, and cource/afly dilrniired him his Atrenuance at that time. 
 
 After this» Di. M'iimr andDr^ Gerhard meeting at Wittenberg, began to dif- 
 courfc of faceb Behmen , exprefling how greatly they arimired at the ceminucd 
 Harmony of Scriptures proauccdhy him at his Examination, and that they would 
 not for ail the World have ferved his Enemies Malice in r enfui ing him, for fays 
 Dr. M^ifner, Who knows but God may havedefigned him for fome extraordinary 
 Work, and how can we with Juftice pafs Judgme> t againft that weundcrftand 
 not, for furely he feerris to be a Man of wonderful high Gifts of tlie Spirit, though 
 we cannot ac prefent from any certain ground, approve or difapprdvemany thin^ 
 he holds forth? 
 
 After thifj, it pledfcd God the Hearts of many Learned Men and Preachers were 
 turned toa Stucying, themfelves , and teaching of others thtfe Dodiines of the 
 Regefierati- iri, and the means of atiaining it, they had fc>rmerly in a blind Zeal ex- 
 claimed againft as Herecical, whereupon they cealed from Preaching up Difputes 
 and Controvcrfies in Religion, many of thofe being no ways determinable, but 
 by a beam of Divine Light anfing put of the Principle of the New Birth, which 
 thbU^h'it clears up that Man s Judgment that is pofltfled with it, yet can it not al- 
 ways make its way to thedifpcUing thofe Clouds of Ignorance that remain upon 
 the Souls of others, whence they Judged all Conteftsajjout thofe Difficulties /berng 
 moft Pregnant Mothers of Pride, and Contention) as baneful to Divine Charity, 
 and the Common Peace of Mankind. 
 
 -But for refolutionof all Doubts, referr'd Mento an eamcft Etidcavour afterthc 
 recovery of the Life of Chnft, the only Fountain of all true Light and right Un- 
 derftanding in Divine things. 
 
 Thus was that excellent Light, (hining in this heavenly Man's Soul,by the crofs 
 Defign of an Adverfary, lifted up into its Cand-eftick-, and brought upon a Pub- 
 lick Stage to give Light to Many j for by thefe QuefHoningsthe Man's worth came 
 to be taken notice of,and his Writings fought after, and ftudied not only by mean 
 People, but many Great and Worthy Men, and fome who in their Hearts were In- 
 fidels to all Religion, in catching only at the Bait of his myftcrious Philofophy, 
 were drawn into th©4:ruc Faith of God, and Univerfel Charity. 
 
 His Superfcription, and Motto in moft of hisEpiftles, were thefe Ten words j 
 X}ur Salvation in the Life of ^efut Chrift in us. 
 
 In his Seal, he had Engraven a Hand out-ftretch'd from Heaven, with a Twig of 
 Three blown Lillies. 
 
 It is a Cuftom in Germany, and I have feen fome Germans (whom the War had 
 compeird for Relief to come into England) to carry a little Paper Book in their 
 J9p^kets,into which their Friends do write fome remarkable Sentence^and Subfcribe 
 tneir Names, and this Book is called Albwn Amicorum j intofuch as thefe our Au-* 
 thor wrote thefe following Vcrfcs : 
 
 I i i 2 Text; 
 
Extracts of the Life of Jacob Behmen. 
 
 Text. Meme^eitiftteie (ftoiglkeit, 
 '■ Wino Ctoiglteit toie tie Zzit^ 
 
 i 2Det ift Mre^t torn aUent flreit* 
 
 Engliihed, 
 
 Pnto that Man -mhcfe time and ever T C To him who vfifely doth not fever 
 If i// tibe /4Wff and all together: > Or < ^ ^^ fi^^^^'i'^^^^^y'^^'^ ^f'^f^fof^s^- 
 Hif Battefs dor.e. hU Strife ifendedj \ J -^^^ 'O this Maxim frames his life, 
 Hfs Souliifafe, btS Life's amended. 3 C.ls freed from anximCire (tniStrifct 
 
 OnSunc'av, No-: enher \%, 1^24. early in the Mornirg heca'led his Son, and 
 asked him, If he heard the Excelicni Mufick ? he replied, Na ; Open, faith he, the 
 Voor^ that it way hi the better heard j afterward he asked, What the Cloci^ had ftruc^^ 
 and was told, i iiad Prurk two 5 He faid, It is not yet my time, three Hvurs hence is 
 my time j In the mean w - 1 e he (pake thcfe words. 
 
 O th u firorg God of Hofts . deliver me accord' ig tothy fViU. thou Crucified Lori 
 ^efus. Have m.rcy upon me. anirtceivsmeintotbyi\ingdom. 
 
 When it wa-. near about Six, he took leave of his Wife and Son , Blefled themj 
 and faid Nov I go hence into Paradife j and bidding his Son turn him, he fctch'd a 
 deep Sigh and Departed. 
 
 Thus have you had a fliort Account of the Journey of this BV fled Man on 
 Earth, with his bft Farcwel. And it is we'l worchy of Remark, that although he 
 was indued with fuch rare and fingular Gius. he fought not to make himfelf the 
 Head of fome Church, and feparate a People into fome peculiarity of outward 
 Form , and Difcipline : But fought earneilly , to promote in himfelf and others 
 chat Univerfai Love > UprighCQels and Serviceablenefs we owe co the whole 
 Creation. 
 
 m 
 
The Seven spirits of Godi or Tower s^ or Forms j iff Nature* 
 
 I t J 4 $ The Seven 
 
 Binding, AttraAion, Anguifli, Fire, Light, Fountain Spi* 
 
 6 7 rits» 
 Sound, Body, are the Seven Spirits Might. 
 
 OF the Ten Forms of Fire know the Skill, f},g TenFomt 
 
 The L/'fcm/ both hath, and is the Will. ^ tftirt, 
 
 2. 9. Nexc's Sirong D:fire. Third's, (harp Drawing Might 
 
 4. Makes An oppjfing Will. Fourth, ftjjh of Light 
 f. Brings Anguijh- And in the Fifth Form doth Lye 
 
 Tn' Eternal N-iture or Great Afjjfsrjfi 
 
 6. Sixth, The two Principles of Fire and Light. 
 
 7. The -'^f^enth 3/i<« with refleSing Sight. 
 
 8. The Eghchtl-erMffci Ends the outward Life. 
 
 5. Ninth r/'^i/i r/>^«re Pacifying Strife. 
 
 10. The Tenth, makes holy F/e/& and hgly Earth, 
 Of ^«ge//, and Bleft Souls, the holy Birth. . 
 
 123 
 
 Figiir'd by Sem^ Arphaxad^ SeUby and 
 
 4 r ^ 
 E^er, Felegy R?^m, next whom dO ftand 
 
 789 
 Serugy NdboTj withterab, and the Bleft 
 
 lO 
 
 Ahranty whofc Seed Sanftifies all the Reft. 
 
 THREE, and but three Principles Comprehend, y^^ j-j^^^j 
 
 Eternal rhi-gs, and thofe that have an End. Princitiet 
 
 The Fjryt.fuchDarknefs as dcth Light Defire, . '^^*^"f'"' 
 
 Which till it Gain, is n fierce Anguifh Fire. 
 
 The Second, A Meek, Yielding, Loving Light , 
 Maje.^itk, Potent, Sacred, Sweet, and Bright. 
 
 The Third, Refulting as from Fire and Light, , 
 
 Brirgs Good from Evil Day from Pitchy Night j 
 Impregnates fully with Redundant Blifs 
 Each Great, or little thing that Bfeffed is : . 
 Did in Six Days the whole Creation hatch, 
 Still Swaddles, Feeds and over it doth watch» 
 
 ERRATA. 
 
 PAge 50. Line 47. wants a Comma at Creature, p. 77. 1. 4. place the Parenthe/is at 
 Bodies, p. 79. Penult, for eacbtrc^d each, p. io2. 1. 2. for It it r- Is it, p. 18 1. 
 1. 38. for I(pi r. Root, p. 277. 1. 10. place the Parenthefs at through, p. 322. /^ 19. 
 for who r. bpw, p. ^$6. for Eniiindei r. EnKiniled, 
 
 The 
 
The General Heads of the folldwiig Treatife. 
 
 :— - PagC' 
 
 COnfiderations hy -way of Inquiry .and Search ffrtc the Sub* 
 je^ Matter afid Scope oftheWrithgs(yftheX>ivinetyIn- 
 ft ru^ed Jacob B^llmea i 
 
 The 1 77 - Iheofaphuk ■Quejiions ef Jacob Behmen Anfwered^ 
 /hewing thetr Scope andT^efign^ 41 
 
 Meditations and Contemplations on fome of the preceding Que- 
 ft ions and Anfwets\ 219 
 
 Extra^s of the Wotfiks of J^LCob Behmaa,^^i;^»wg witth bis 
 Book called Aurora. 241 
 
 The Three Trinciples of the Divine Ejfence, 260 
 
 The Threefold Life in Man, 288* 
 
 The Forty Quejiions of the SouL 31 J 
 
 The Incarnation of Jefus Chri/i, 320 
 
 The Six Great Joints. - ^ ^ - • 337 
 
 ■And Six Smaller Points. 545r 
 
 A Brief Summary of the Earthy and Heavenly Myjleries Con' 
 
 traced and Comprized in ^^ine Texts. 347 
 
 Of the T)ivine Vifion ^r Contewplation.^ 34P 
 A Brief Explanation offheKnovoled^ ofGod^ and of all things^ 
 
 alfo of the True and Fdfe Light. 35:4 
 
 Signatura Rerum. ^56 
 
 GodsEle^ionofGracey calVd^redeJlination, 569 
 
 B apt ifm and the Lords Sapper. ^J$ 
 
 M^fterium Magnum; : - ^79, 
 
 Extra5fsoftheLff€rf^]'BLCDh^^mi£B.. 4^5. 
 
 ABiifef 
 
A Brief TABLE. 
 
 A. 
 
 Page 
 
 OF the Ahyfs of all things. 
 42 
 0/ Abraham and his Seedy and of 
 the Line of the Covenant. 395 
 Bow Abraham'^ Travails figureth 
 Ckriflianity' 40O 
 
 *"0/ Abraham' J refcuing Lot. 39S 
 Of the Covenant made betwixt 
 
 Abraham and Abimelech. 
 
 401 
 
 \ 0/ Abraham'^ Offering up Ifaac, 
 
 j f Sarah'j Deaths and the refi of 
 
 I the Hifiory cf Ahr3hzm^n> hat 
 
 ^ it all points at. 402 tO 404 
 
 Of Abraham'/ Bofom what it is, 
 
 0/ AdamV Eyes being opened. 1 02 
 Of Adam and Eves Shame. 1 03 
 0/ Adam and Eves Death. 104 
 Out of what the Angels were made, 
 
 44- ')9 
 
 Of theWorkof the Angels. 44.244 
 
 Of their Dominions^ Thrones and 
 
 Principaitties. 57.21 1. 246.294 
 
 Of yimtchriBj vnhat it is.ij^.'^o6 
 
 Of the Antichriftian Church, ,279 
 
 Of the hvchmS-tSeparator^or '4'^orkc 
 
 man. 73. 233. 26^ 
 
 B. 
 
 BAbel, what it is. 180. 3574 
 OfBapttfm. 132- 373- ?9v^- 
 The Bea£i in the Apocalypfe, what 
 it is, 180.395 
 
 What the Ruin of the BeaFi is. 1 82 
 Of Cod's Blelfing iff this iVorld'^lz 
 
 Page. 
 
 Of the Water and Bloody what they 
 
 , are* 168. 172 
 
 Of the Flefl) and Blood of Chrift 
 
 reallyenjoyed,what it ;j.l68.l72 
 
 Of the Bread and Wine in the Sa^ 
 
 crament. 168.I73 
 
 ■ ^ ^ C. ^.i^-\ ' 
 
 OF Cain'j Murthering his Bro^ 
 ther Abel. 109. 390 
 
 Of Cain'y Defpair of Grace, in 
 Whether Cain was Damned in re- 
 fpeci of his Sin. in 
 
 Of the Mark^fet on Cain what it: 
 was. 112 
 
 Of the Kingdom of Cain. 279 
 
 Of the Chaos whence it proceeded. 
 
 62. 63 
 
 Of the Chernb with the naked Sword 
 
 before Paradife^what it was. 1 07 
 
 Of Childrens Baptifm. 28 1 . 308 
 
 ^ Of Chrift., what heis. Ji.'^2.10$ 
 
 Of his Incarnation. 3 2 .275'.3 29 
 
 Of his heavenly Humanity ^ and 
 
 how part icipated. of by m 35', 
 
 IDJ. 305. 
 
 Of the Vnitinp^ tloe Deity and 
 Humanity in his hecomvig 
 Man, 129 
 
 Why he converfed 30 Tears on 
 Earth, before he enured on his 
 Office. 131 
 
 Hqwit is that heimreafedin fa* 
 voitr with God and Man, 131 
 ' Why he was Baptized of John, 132 
 
 Why he was^ Tempted 40 Days. 
 
 \ How 
 
A Brief TABLE. 
 
 Page. 
 
 How he was in Heaven^and alfo 
 on Earth. ^54 
 
 Why he Taught inV arables, 134 
 
 Why he did mt defcrihe his Gof- 
 felin HYtting. 135 
 
 Why the High Priefi and Scrip- 
 ture-^ Learned perfecnted him. 
 
 ^His Procefs through hisSHjfering^ 
 5 and why it wasfo. 136'. 1 42. 
 
 2^5.330.332. 
 
 Why mufl' he Die on a wooden 
 
 Crofs, 140 
 
 i*« Of the two Mhrtherers Crucified 
 
 withChrifi, what they figure. 
 
 140. 283 
 
 j Why fnufi his Side he opened with 
 
 - a Spear. 141 
 
 i Why did the Earth tremble when 
 
 ; he hung on the Crofs. 142 
 
 . " What did the darknefsfgmfie that 
 
 came over all Nature. 1 43 
 
 j OfChrifis DyitJg^DefcendingjdlC. 
 
 -^ from 143. to 158. and 283 
 
 Of the true Chrifiiafj.lJO 176.297 
 
 Of the Titulary Chriflian. 1 7 1 . 1 7 6 
 
 297.310. 
 Of the True Chriflian Church. 279 
 Circumcifion what itfignifies. n6- 
 375. 398 
 Converfion what it is, 324 
 
 S Contrariety whence itfprung'^^o 
 i What ufe it is of. 349 357 
 
 Of the Co'venant with Noah. 391 
 Of the Covenant with Abraham. 
 
 11^.397 
 
 Of the Line of the Covenant. 391 
 
 rOf the Mortal Creatures, from 
 
 i whence they fprung and Exi^. 
 64.72.233.242 
 Of their Differences, 73 . 2 3 J 
 
 ^age;- 
 
 I The End why they were Created. 
 
 Of the Creation. ig.2^/[.2^2.2G^, 
 
 371.381. 
 What was before the Creation. 43 
 Of the inward and outward Cure* 
 
 J Of Gods Curfe what it is, 275 
 
 1. The Caufe thereof, 3 88 
 
 D. 
 
 OF the two Principles ofDarl^ 
 nefs and Lights i 
 
 Of the Temporal Darknefs, whence 
 it iiy 65. 227 
 
 How the Devil came to be,andwhat 
 he is, 45" 
 
 Of Death and Dying, I9I, 192. 
 
 277-313.321.358. 
 Of the Divine Nature. 260 
 
 Of the Divine Being in Nature. 
 241. 380 
 The Divine Being and Nature di^ 
 fiinguijl^ed. 337. 341 
 
 Dinah deflowered, what it figureth. 
 
 412 
 E. 
 
 VWHat the Earth was before the 
 
 ^ Curfe. 87. 106 
 
 What the Earth is fince the Curfe. 
 
 106 
 Of the ConfitHtion and Form of the 
 
 Earth. 255 
 
 Egvpt- The bringing the Children 
 
 of I(rael out thence, what figure 
 
 it bears. 121 
 
 Of EleBion and Reprobation, what 
 
 they are, 345 
 
 What the four Elements are , and 
 
 whence proceeded. 62.22^.26^, 
 Of Enoch s Wonderful Line- 391 
 Of (he Enochian Life what it is, 
 
 and 
 
A Brief TABLE 
 
 Page. 
 
 and where hath Enoch remain- 
 ed. 115.32^ 
 77?^ Hifiory o/Efau, what itfigu- 
 reth. 405 to 413 
 r Of the Eternal Nature or Origi- 
 \ nality. 2.85 
 ^ J Of the infinite Productions there- 
 '\ of 26 1 
 /Of the Knowledge of the Eternal 
 (_ through the Corruptible, I'jl 
 Of Eviljfiercenefs and /inger^whence 
 they proceeded. 2.225.247.334 
 380. 
 
 F. 
 
 TFue Faith what it is. 532 
 Of the Fathers Property. 243 
 
 Of the Firmament in the midfl of 
 the Waters. 66. 228 254 
 
 Of the Flefi and Blood of Chri(^, 
 how the Difciples did Eat and 
 Drin^it. 577 
 
 Of the Fief} and Spirit, the contra- 
 riety betwixt them, 321 
 
 Of the forbidden Fruit,what it was. 
 
 99 
 Of the Forms of Nature, 292 
 
 How God Forgiveth Sins, 536 
 G. 
 
 IN what Grace the old World was 
 Saved without Law. 1 10 
 Of God diftinU: from Nature and 
 
 Creature. 42.369.379 
 
 Of Gods Love and Anger, 42 
 Of Gods being All in All. 201 
 Of Gods workingin He//. 54.5 5.2 20 
 Of the Word or Heart of Cod. 379 
 Of Gods Voice when the day grew 
 
 cool. 104 
 
 of Good and^Bvil, whence theypj-o- 
 
 ceeded, 334f3^^-38o. 
 
 H. 
 
 Page. 
 
 OJF* the Human Tree. 3903 93 
 Of the Hand of Gody what it 
 
 is that Chrifl commended his Soul 
 
 into. 144. 
 
 Of Heaven, what it is, where it is, 
 
 and how. 5*6.1 58.213,22 1. 252 
 Of Hell, its beginning, continuance, 
 
 and place, 47-5I55-2I3.2I9. 
 
 220.263. 
 Of the He athenifhG ods, whence they 
 
 fprnng. ^96 
 
 O/Hagai* ^^^lihmae], what their 
 Hi/lory figureth. 397 to 4C0 
 
 Of the fliedding forth the Holy 
 Ghofl after Chrifls Afcenfion, 
 what it benefits us, 1 6"^ 
 
 J* 
 
 THE Hifiory of Jacob and 
 ECaUyWhatitflgureth.^O^ 
 TheVifton 0/ Jacobs L.-Jder-^OJ 
 'The reB of the Hifiory of Ja- 
 cob, to 423 
 Of Jehovah. 19 
 The Image of Cod in Man, what 
 it is, 78.238. 245.273.316 
 The Hiftory of Jofeph what it fi- 
 
 gureth, from4.\^ tO 423. 
 Concerning John JBaptill what he 
 was. 115 
 
 OflCiZCs Birth and cafting out- 
 lihmael what it fgnreth ^00.^0^. 
 
 0/ judah ^??W Thamar. 414 
 Of the laft Judgment, what it is, 
 andhowejfeEled. J 95. 285 
 K. 
 
 THE Kingdom of Qhrift how it 
 /f ^faned or t^ken by him, 
 
 ... .' '83 
 
 Hi>w Chr-'ft will ud'ivtr the King- 
 dom to t he Father, ■ 3 ^S 
 K k k L. 
 
ABrief TABLE. 
 
 L. 
 
 Page 
 
 Concerning Lamech, CainV 
 Succeffor. il2 
 
 Of the Language of Nat are , 
 
 295- 395 
 Of the Language fpoke by the -^po- 
 
 (i-les at Pemecop. 162 
 
 What the Law is, ill 
 
 How the Divine Life may he ma- 
 
 mfefted in this Life. 3 ^TO 
 
 Of the Life of Darknefs what it is. 
 
 Of the Principles of Light and 
 Darknefs. I 
 
 Of the true and falfe Light. 354 
 Of the Temporal Light and Darke 
 mfs, 6$. 227 
 
 * Loc'i Wife becoming a PtUar of 
 { Salty whatit fgureth. I18 
 \ 0/ his departure out of Sodom. 
 
 ' ) Of his Daughters Lying vrith 
 I him. 118 
 
 ^ What each fignifies. 
 Lufii "i^hat it can do. 335: 
 
 Lucifer what moved him to de- 
 part from God. 44, 45 
 Of his doleful Fall. 250. ^59 
 \Ofhis Office in Hell. 47. 219 
 Of hii place at prefent, • 257 
 
 M. 
 
 ^/^F Mans Eft ate before the 
 V^ F.?//. 21.8284.8586.274 
 
 By what Degrees Man fell. 26. 
 
 274- 359- 372. 385 
 M'^hat Mans Eftate is by the Fall. 
 
 28.83. 274.290.335.342. 
 
 375.388 
 Of Aians Recovery, 30. ^^* 
 
 39. 40. 170 
 
 Page 
 
 Mans miftaken way towards a 
 
 fuppofed Happinefs. 37 
 
 of Mans Immortal Life* 77, 
 
 81.237 
 Of Mans Mortal Life. 77, 
 
 81.237,255. 
 The Ojfference of the Heavenly 
 I and Earthy Man. 382 
 
 ! Mans Body whence derived, 75, 
 I 237255.254. 
 
 Of Mans Birth and Propagation, 
 I 271 
 
 j Why but one Man Created in the 
 j Beginning, 8 1 
 
 Of the Government of Man over 
 the Creatures. 9 x 
 
 Why the fir fi Man bom of a Wo- » 
 man was a Murtherer, 106 
 How Man may find himfelf and 
 all Myfteries. 303 . 342 
 
 Of Mans deep Ground and Know- 
 ledge. 46. 299. 304. 343. 
 358. 372. 
 \J)f MansThreefold Life.2SS.30i 
 Of the Male and Female kind 
 whence proceeded. 67.229. 
 
 Magia, what it is and doth. 345 
 Of Natural , I'fagickjvhat it is.^ 1 7 
 Concerning the Metals, 358 
 
 Of the Mind. 273 
 
 Of the ftrife between Michael and 
 the Drago?ty what it iS: 45 
 
 I'Mofes , wf)at doth his being 
 j drawn out of the River figni- 
 fie. 1 19 
 
 Why the Lord appeared to him in 
 ^ a Flaming BujJj. 1 19 
 
 ) From what power he did his 
 1 Works of Wonder. 1 20 
 
 I Why muft he remain forty days 
 i. on the Mounts 122 
 
 The 
 
ABrief TABLE 
 
 Page 
 The Great Myfnry what it is, 
 346.357. 
 
 N. 
 
 HO^ the outward Nature re- 
 prefenteth the Divine' 351 
 Why mnft there be aftrife in Na- 
 turt, 223. 357 
 
 R. 
 
 Page 
 
 REafonwhdt it is, and whence 
 proceeded, 349 
 
 Regeneration what it is, and how 
 efe^ed, iS6. 277. 285 
 
 Of true Repentance. 282 
 
 Reprobation what it is. 34 j 
 
 What doth Noah'^ Flood figure, Refurre^ion of the Dead how ef' 
 
 What doth his being Drunk^figure, 
 
 o. 
 
 THE Office of a Shepherd or 
 Taftor in the Spirit ofChrift 
 what it is, l6$ 
 
 The Office of the Keys. 1 67 
 
 Of a Teacher of the Letter without 
 the Spirit of Chri ft, 166 
 
 P. 
 
 PAradife, what it is, and where, 
 79.264. 2$>5. 3 27. 3 28. 383. 
 
 384. 
 
 Of Pentecofty or the Jhedding forth 
 of the Holy Ghoft. 1 5 p. 1 5o. 
 161. 284. 
 
 Pharaoh'j Dream what it figured. 
 
 416 
 
 Of true Trayer what it is, 311 
 
 Of Fredeftination. 3^9' 397 
 
 Of the Three Principles of the Di- 
 vine Effence, II. to 18. 25o. 
 262.338. 
 
 Uloy the High-Prieft, &C. perfe- 
 cted thrift. 135-139, liS' 
 
 Of the Prophets and Frophtfying. 
 
 123 
 
 Of a Ktrgin Propagation. 24* 88 
 
 115 fe^ed. 
 
 o 
 
 pyhe Qualities Good and Bad 
 what they are, 241 
 
 s. 
 
 198.325 
 
 r^F the Sabbath. 
 
 Of the Saviour, 387 
 
 Of Cain and AbelV Sacrifices. 
 108. ^Sg 
 Why did Cain further his Bro-' 
 t her for the Sacrificefake.log 
 Of the Sacrifices under the Law. 1 23 
 Of the Seed of the Woman, and of 
 its treading upon the Serpent, 
 104. 275 
 Of Seed or Sperm what it is, its 
 various kinds, growth and in» 
 creafe, 69.70. 7 1- 23 o. 2 3 1 
 The Serpent on the Tree of Know- 
 ledge^ dec- what it was. ^S 
 The beginning of Sicknefs and Mor- 
 tality. 386 
 
 Sin, what it is, and whence pro- 
 ceeded, gg. 100. 101. 102. 
 320.345.386. 
 What was the Sin of the Old 
 World. 113 
 
 Signature, what it is. 356 
 
 Of the Eternal Signature, 367 
 How the Internal doth imprefs 
 the External- 361 
 
 0/ Sodom and Gomorrah their 
 deftru^ion, and what it figures, 
 
 ^17-399 
 I'The Soul of Man, whence exifi' 
 
 j f^. 315 
 
 Its 
 
ABrief TABLr- 
 
 Page 
 JtsEjfence. ^^6 
 
 Its Jmbnathing. jS. 264- 310 
 Its Form and power. 317. 3 18 
 Its Vmonwith the Body. '^ 18 320 
 Its Inlightning and Food, 3 20 
 Its Life and -^Bions till the lafi 
 Judgment. 194.322.323324 
 Of the Eternal State of the Good 
 and Bad. 210. 2 1 4. 277, 
 . 325.326.334 
 Of the Soul and Spirit ofChrifl.^ 16 
 A defer ipt ion ofthefeven Fountain 
 Spirits. 3. to II. 247. 249.370 
 0/ the Spirit of this World, its 
 Principles and Office. 68. 23 0. 
 286. 352.357.360. 
 Of the Stars from whence pro* 
 ceeded. ^57. 358 
 
 Their Vfe and Benefit, 6^,22^. 
 
 2f7- 298. 
 
 Their varioM Properties* 258 
 
 Of the Noble Spiritual Stone of the 
 
 Philofophersi 298. 303 . 3 2 1 
 
 Of the Lords Supper. 376 
 
 T. 
 
 OF Adam'j Temptation^ what 
 it was. 266. 267 
 
 The Teftaments of Chrifis, what 
 they are, 1 68. 281. 307 
 
 How enjoyed. 17c. 281 
 
 Of the outward Inflitution. 172 
 Of the Difputes about them. 378 
 What the wicked partake of by un- 
 worthy Rcceivin/f. ^jj 
 Of the Tincture what it is, and its 
 manifold degrees, 7 2 . 2 3 2 2 68. 
 273.341.345.352. 
 Of the Tree of Life. go 
 Of the Tree of Knowledge of Good 
 and Evil. go. 9 1 . gg. 
 Why forbidden to Man, 92 
 
 FINIS. 
 
 What the Trees in Paradife 
 
 Page 
 
 were, 
 348 
 
 The Turba, what it is. 
 V. 
 
 Ho W Vegetation is caufed. 
 25-5.359 
 Of the Divine Virgin the Wifdom 
 of God. 88.89.294 
 
 Of the Virgin MSiry. 126. 130 
 Whyjhe mufi be Efpoufed ro Jofeph. 
 
 127 
 Of the Vnderftanding. ^73 
 
 Vijj^rs, whence they arife, 3 48. 
 
 ^^ 3P6. 
 
 Of the Water above the Firma- 
 ment. 66 
 
 .And of the Water beneath the Fir- 
 mament. 228 
 
 Of the WtU of God flowing out, 
 
 35S' 3^9 
 
 The Whore in the -t^pocalypfe^what 
 
 (he is, 180 
 
 Of the Will of Man. ^SV^^J 
 Of the Creating of the Woman, 
 
 269.384 
 Of the Literal and Living Word, 
 
 164. 
 (■Out of what this vifible World is 
 Created, and what it is. 60. 
 22 2. 296. 
 To what end it was Created. ^ 2^ 
 < ff hence proceeded the Evil or 
 Contrariety in the Effence of 
 this World. 61 
 
 How muft it pafs away, and 
 ^ what fijall remain thereof. I gg 
 Of the Wrath of God, what it is, 
 why poured forth, and its dura- 
 tion. 52.53.220. 
 
I 
 
 5^ _i 
 
9