» 
 
K. w . 1^- 
 
 f>/-' 
 
 \A 
 
CONCERNING 
 
 The Three Principles 
 
 OF 
 
 The Dmne Effence 
 
 Of the Eternall, Dark, Light, 
 
 and Temporary World. 
 
 SHEfFING 
 
 What the SoulCj, the Image and the 
 
 Spirit oftheSoulc are; asalfowhat Angels, 
 
 Heaven , and Paradife are. 
 
 How Mam was before the Fall, in the Fall, 
 and after the Fall. 
 A N V 
 What the Wrath of God, Sinne, Death, the Devils 
 and Hell are •, How all things have been, now are, 
 and how they (hall be at the Lift:. 
 
 Wtittcn in the German Language 
 
 bj 
 
 facob ^ehmen-^ 
 
 AiiaS Teutontcus Phi/ojcphw, 
 
 LONDON; ° ' 
 
 Printed by M. S, for M, Blundm at the C^ftle 
 in Cornhill. 1648. 
 
^> 
 
5^ To the Reader. 
 
 Ince the Publidiing cf this Authours 
 forty Queftions in Engli^ ; the MIndes 
 of feverali Perfons, have had divers 
 Thoughts, concerning his Writings, 
 and yet have been of Searching appre- 
 henfions : I would they were well ac- 
 quainted with his Writings, and then 
 they would not onely be able to finde 
 out the Truth in their own thoughts, but al(b in the written 
 words of him and others, as in the Articles and confelTions 
 of Faith, or any other Writings : and it may be, thofe 
 thought? they have , though they be true, if rightly under- 
 ftood, yet if they may perhaps be mifapprehended, they may 
 hinder themfelves of ineftimable Etcrnall Benefit. 
 
 Some have complained of the Hardnefle to underftand his 
 writings, and therefore I have endeavoured the Englifhing of 
 thw Booke of the three Frimiplcs^ which the Authour faith is 
 the A. 6. C. to all his writings ; and if they reade it carefully, 
 they will fir*de it, though hard at firft , eafie at laft, and then 
 all his other Bookes ealie and full of Deep Underftanding. 
 A Man cannot conceive the wonderfull knowledge , before 
 he hath read this Booke throughly and diligently, which he 
 will finde to be conteined in it, when he is weighing and de- 
 liberating upon the Matter as he readeth, and that without 
 hard Study ; for it will rife in the Minde of it felfe,with a ra- 
 vifhingfweetnelTe and content : and he uill finde that the 
 Thrtefold Life is tenfold deeper than this, and the forty 
 Queftions to be tenfold deeper than that , and that to be as 
 deep as a Spirit is in it felfe^as the Authour faith -, then which 
 there can be no greater Depth, for God himfelfe is a Spirit. 
 
 A 2 And 
 
 62 3719 
 
To the Reider, 
 
 And accordingly there appeare fomc dimples of the moft 
 DecpeMyfticallOfientall Learning heereand there j which 
 is not difcovtrer, in any B okep , and therefore fome of the 
 Learned Men of E«''//>e think ic may be pafl their Reach, but 
 thty will finde that GccLind in hjnij which will make luch 
 things eafie to be underftood j for the time of difclofiog thofe 
 Grcundx (b plain ly^ was not till nowj that the My(tenc8 
 which have been bid fiHCe the.wotld b«gin Hiould be re- 
 vealed. Thofe that had the Spiritual! U.iderftanding of the 
 Nacurall Myfteries were called Wiiemen, and they that un- 
 '^Satftis. derftood the Divine Myfterit?, Were called * Holy Mtlt, and 
 they were Prophe£S,Pieachcr«sApuftl«85 Evangelifls, and Be- 
 leever*. The WifeM Uof All Njtiongj did write daikly of 
 their Myfteries, not to be underftood but by fuch as were Lo- 
 vers of tho(e things: and fo the very Scriptures themlelves, 
 which conteine all things in them 3 cannot be undeiftuod, 
 but by fuch as love to follow, praftifejand endeavour to doe 
 thole things which they finde in them, ought to be done; and 
 thofe that led their Lives in fuch a way, came to undej>(land 
 thofe My fteries from which they were written : and in fevc- 
 rall Nations their wifdcme hath had feverall Names, which 
 hath caufed our Age to take all the Names of the feverall 
 parts of wifdome, and fort them into Arts : among which the 
 C^iagia and Cabala, are accounted the moft Myfticall 5 the 
 (^jgia confifting in the knowing how thjngs have come to 
 be; and tht Cabala^ in knowing how the words and formes 
 of Things expreflc the Reality of the Inw^ard Myfterie : But 
 he that knoweth the Myfterie, knoweth both thefe, and all 
 the Branches of the Tree of Wifdome,in all Re^U Arts and 
 Sciences, and the true Signification of every Idei in every 
 Thought, and Thing, and Sound, and Letter in every Lan- 
 guage : and therefore this Au hour having the true know- 
 ledge, rould well expound the Letters of the Names ©f God, 
 and other words and Syllables, the fignification of which he 
 faith is well underftood in the Language of Nature; and as 
 one jot ortitde of the word of God ftiall not pafle away, 
 
 liir 
 
To the Reader, 
 
 jill ail be fultilledj fo there is no little of any * Lettefj that i« * As in ifce 
 proceeded from that Eternali Elfentiall Word, as all things f^^^^^^*j^^ 
 are 5 but hath its weighty fignification, in ihedeepe under- J^^f^;^^;;g» ' 
 ftandingjin tbatW-»rd from whence ifCime, even in the and the end. 
 voices ot Ail Mcu, and founds of All other Creatures : alfo 
 the Letters and Syllables of a word, of lome Languages doe 
 exprefle fomethmg of the Myfteric more exquificely, than of 
 anoihcr, and therefore I conceive the Authour ufech fome- 
 tirae to expound words borrowed from the Hebrew & Greeks 
 and feme Latine word?, and other words of Art, as well aa 
 Gerir.in WurdSj and not alwayes words of his ownNjtive 
 Language onely, according to their fignification in the Lan- 
 guage oi Ndiure : for that Liogujge doth (hew in every ones 
 Mjther Tongue thcGieatelt Mylbriesthat have ever been in 
 theNa;U e of any thing m the Letters of that word by which 
 it is rxp/eflTvdjLherefore let every onecfteemthofeexpoficions 
 of his according to their high worth 5 f.^r the knowledge of 
 that Larguage is onely taught by the Spirit of the Letter. 
 
 Some think it is unncceflTary to know fuch Myfteries! j in* 
 deed every ones Nature is not fitted with a Capacity for the 
 highcft Depth?, therefore they need not fcaich fo farre^ nor 
 troub'e thenifelveSj to looke for the underftanding of that 
 they defire not to know ', bat that they may fee how neceflary 
 his writings are, let them reade the Authouri own Preface to 
 this Bj k 38 d there they (hall finde the necefTity of *know- ^Trfefl/ 
 ing themfelvegj for elie they can never know God, and then Ss^etljor. 
 they cannot know the way to God, though they reade it ne- 
 ver fo plainly fct downe in the Scriptures ; and bcfides , the 
 way to Godj is in his writings, more eaiis to be und^rilood 
 by ihofe of our Age, thaa in the Scripiure, becaufc that haih 
 be?n To vayled by Doubtful! L.terprctadonsj ExpoHiionSj 
 Inferences and Cor.c'uliotiS ; ^nd therefore it muft r.eecs be 
 highly neccfTi/y, tha*^ fujh a iuundation be laidjas nuy alTure 
 us of the true rniining ot the Scriptures, wh.ch teach that 
 which is fo Abiblutely neccfiary to ialvafion : Moreover, his 
 Grounds will teach us the way to Get fu'ch un Itrftandingj 
 
 that 
 
To the Redderl 
 
 chat! wee (hall know and fe«le, as well as they to whom the 
 Apoftle 7oi&» wrote, that wee (ball not needeany Man to 
 teach us any thing, for we Qiail know and get that Un^ion, 
 which teacheth all things,and leadeth into all Truth:chough 
 it is thought(P£opIe cannot have that nowOby fuch as know 
 not what is in Man, for want of Examining what is in thetn- 
 felvcs : yet they may well perceive, that the Ground of what 
 hath ever been, lyeth in Man % for whatfoever any Man hath 
 been or can be,niuft needs be in that Man that atraineth to it, 
 as the Ground of the M jft Excellent Flower is in the Rooce 
 from whence it growethjand then fure the (Ground of allthao 
 was in Adsm^ or any fince, or (hall be, is in any one of u8,for 
 whatfoevtr Ground lay in God, the fame lyeth in Ghri(l, 
 and in him it lyeth in us, becaufe he is in us all. There is no- 
 thing but may be underftoodjif wee doe but conlider how e- 
 very thing that ever was or (hall be knowne truly, is feelingly 
 underftocd, by and in him that knoweih it as he ought: and 
 he that thus knoweth God within him,cannot but know the 
 Father, Sonne, and Holy Ghoft, Angels, Men, and all other 
 Creatures, even the Devils,and may well be able to fpeak the 
 Word of God infallibly, as the Holy Men that Penned the 
 Scfipturesjand others alfo : and he that can underltand theie 
 things in himfelfc,may wellknow,who fpcaketh by the Spi- 
 rit of God, and who. fpeaketh his own Phaniies and Deluti- 
 ons 5 as our Saviour faid , Hie that doth the will of my Father 
 tvhich it in Heaven^fball know of my words whether they be of God : 
 but if that will of his Father in Heaven, had not been in them 
 from the beginning of their life, in their Conception, in their 
 Mothers womb, how could they to whom he faid this , have 
 done that will, whereby they might know whence his words 
 proceeded : and according to this Rule may any difcerne the 
 words and writings of All : therefore fuch things as thefe, 
 are necedary to be knowne. 
 
 There are feme who have defired his writings might be Epi- 
 tomifedjforeafe of thole that have not leifureto reade (b large 
 Treatifes , truly the fpare time they fpcnd in any other out- 
 ward 
 
To the Reader, 
 
 ward thin^,may be fpcnt with more benefit a thoufaiidfold in 
 this j and where he hach written at large it would not be un- 
 dei ft >od if ir were cuntra^ed more in briefe}& all his Books as 
 large as they arejare but a fmall fparke of the Great Myftery, 
 and where he hath written more in briefcj it is (o obfcuie to 
 fomesthat they think it impoifible to be undsrftoodjwhich he 
 wrote both (o briefly 8c obfcurely as I conceivejthat none but 
 fuch as would be diligent in the pradife of that which he hath 
 written plainly and at large Qiould be able to underftand it. 
 
 It is intended that the Booke of the Threefold Life(which 
 with the Three Princifles and forty Qncftions are a Com- 
 pleate contencc of Ail the Myfteries ) (hould be publiflied in 
 J^iglifb with the fooneft conveniencyjand in the meane time, 
 for a Taft of the Spirit of Prophecy which the Authour had, 
 there is a litde Treatife of forae Prophecies concerning thefe 
 latter times colle^ed out of his writings by a Lover of the 
 Teutonick Philofophy, and Entituled Mercurius leutomcm. 
 
 In turning the German into Englifh I retaine in fome pla * 
 ces the propriety of the German Language , becau(e the Au- 
 thour (bould be rendred as neere as might be in bis own Ex« 
 prclIion,that tkofe Excellent Notions which helayetb down, 
 might not be dipt over as men doe common current Englijh^ 
 but that the drangenefleofthe words may make them a little 
 flay, and coniider what the meaning may be , having fome 
 difference from the vulgar Englijh phrafe:airo where it is fom- 
 what hard at (rrft fight to know what fome of the words 
 meancjl have fet (he Synonima^s in the Marginjand fomedme 
 the Englijh rendiing between two fuch Semiquadrates. [ ] c 
 
 In the Preface to the Lovers of Wifdome fet before the 4a ' 
 Qyeftions in EfigUJb, there are fome @f the many benefits 
 nisntionedjthat would arife from the ftudying this Authours 
 writings, which may be there Read : among the Reft there is 
 a hint about reforming theLawes by Degrees in every Nati- 
 ,on ; and there is no doubt, but if thofe in whofe hands it is to 
 make Lawe8,did but confider, that the Spirit of God is, and 
 may be ftirrcd up in them, they would ftirrc him up^Sc make 
 
 aRe- 
 
To the Reader, 
 
 a Pvcformation according to that Spirit of Love , the Holy 
 Ghoft : and then they wou'd be Gods true Vicegerents, they 
 would be Fathers of their Countreyj & deale wich every Ob- 
 ftinate rebellious Member in the Kingdomjas a Father would 
 doe with a difobedient childejfirft tell hiii lovingly and fhew 
 him bis fauItSjif that will not dojhe.will inquire the Reafcn, 
 and ftudy roQie courfe to remedy the caufe that hindreth his 
 amendment^but if he (hould goe beyond the bounds of rcafon 
 and be belide himfelfe,he would take care of his fafetyjliveli- 
 hoodjand cure. God taketh fuch carefoi us alljthough we be 
 moft obftinate enemies againft him ; and we (hould do fo for 
 all our Brethren thefonnes oi Adant-jihQU^ tlicy be our Ene- 
 mies, wee (hould Examine their wants in all thinosjand fuf- 
 ply them, that neceffity may net compell them to be our ene- 
 mies ftillj and offend God, that they may but live^lf they v;iU 
 not be quiet when they have their wants fupplied , and their 
 wrongs redrefTedj buE will turne Murtbcrers , and fo defer ve 
 to live no longer : in mercy let them be provided for as other 
 more friendly children of theCommon-wealtfa,and removed 
 to live by thcmfelvesjin fome remote uninhabited Ccuntrey, 
 where they may have no occafion to doe hurt among thofc, 
 whom they would not fuffir to live quietly ; but let them nou 
 there want that which may give them honeft rub(i(lence,iso- 
 therswho are willing to tianfplant themfelves ;and for thofe 
 that de(]re to live quietly and peaceably at home^ht ali their 
 Earthly things be fo ordered that they may ealily underftand 
 what right and wrong i?jby having moft briefcjplaine & ealie 
 Lawes to be Governed by, and have their wants coniidered 
 and fupplied ; then all Hearts will bleffethe Hands of fuch 
 Reformers, and Love will cover All the Ends of the Earth, 
 and the Gcd of Love will p've u^ h*? MsfTin.^ of Peace all the 
 world overjand then the King of Glory will dwell w ich Men, 
 and All the KiRgdoroes of the Earth will be his. Who would 
 not defire fuch a Thing, with mcc 
 
 Ihi. wjfporihiefl of the Children of Men i, 
 
 J. s. 
 
The Authors Preface to this 
 
 B o O K E. 
 
 A N em undertah nothing from the 
 beginning of his youthj nor in the whole 
 cottrfe of his lime in this vporld^that is 
 more profitable and necejfary for him^ 
 than to learne to knoff himfelfe 5 What 
 he is, out of what ^ from tpbenceiindfer 
 vhatybe is Great ed^and what bis * Of- 
 fice is^ In fmb a feriout Confideration he will prefently jinde^ 
 that he and all the Creatures that art^ ccme all from God : be 
 wiO alfofinde^ among all the Creatttres 5 that he is the m^ji Nj- 
 ble Creature of them all -^ from whence be wiU very well perceive 
 bow Gods intent it towards bim : in that be hath made bim 
 Lfrd over aU the Creatttres of this world, and bath endued bim 
 with ^ Minde, Keafm, and Vnder^anding^above all the refi of 
 the Creatttres f eJpeciaBj "with Speech or Language, fo that be 
 can difiingHijh evety thing that foundetb , jiirreth , msveth, 
 or growetb , and judge of every things vertue, effeQ^ and Ori" 
 ginaS : and that aU is put under bis band, (a that be can bend 
 them, ufe and mannage them according to hit wiO, as pleajetb 
 bim. 
 
 2, Mareeutr, God bath given bim higher and greater k^ow 
 ledge than this, in that be can penetrate into the Heart of every 
 things and difcerne what E£enee, vertue and property it bath^ 
 both in the Creatures, in Earth, Stones, Trees, Hearbs, in aU 
 moveable and immovesble things ; alfo in the Starres and £/e- 
 ments^fo that he knoweth what fuhji ance and vertue they have, 
 and that in tbdrvertm^ all naturaU Jenfibility, ^vegetation, 
 ^ nnthiplicaiion^ and life, doth confifi. 
 
 a 3« Above 
 
 'Duty, em- 
 ployfflcnc or 
 bufinefle if* 
 
 ^Or,(ea(e. 
 
 ^Growing. 
 ** Propagation 
 orencreafe. : 
 
BOr, Quall- 
 ficacion or 
 manner of 
 Life, 
 
 PREFACE. 
 
 g. Above aUihU^ G id bath given him the Hnderfisnding 
 
 and perception to k»ow Gid hii Crtatouf v ^hat and ahmce 
 
 A4in Uy hvtv he t.< , and tvhere hi if,, and out of what he pro- 
 
 *0r, Bcin^ ce)ded,:or rpjj creaftd Y and how- he is the Imige j ^fuhjiance^ 
 
 ♦inheritance ^ prepriety , andchllde of the Etenull uncreated and infinite 
 
 or p.ofleflion^ 5^^ ; ^^^ ^^ .^jp /,^, ^ cn'ated out of the ftljiance of Godwin xvhich 
 
 God hath hk otvn fubflaice and prnpriity^ in whom he liz>etb 
 
 and gove'neth with hit Spirit^ by which God manageth hit ovvi 
 
 jporkj and toveth him dearely at hit own Heart andftthfiance : 
 
 for whoft fak^e he created this worid^with all the Creatures that 
 
 • are therein y which f>r the rmfl pjrt, without the Reafon and 
 
 Government of Man , cottld not live infacb a g Condition [^ as 
 
 they doej^ , 
 
 4. Ibe Divine Wifdome itfdfe fiandeth in fitch a high Con- 
 Jideration^ and hath neithernHmber nor end', and therein it the 
 Love of God towards Manknoxvne,in that Man hpowetb what 
 bis Creator is : and what he would have him doe and leave un- 
 done ; and it is the mo jl profitable thing for Mtn in this world^ 
 that he canjearch for^ and feekjtfter j for hurein he learneth is 
 know himjelfe^ what matter andfubfiance he is of ^ alfo fr&m 
 whence his under (iandina [ cogitations perceptibility'^ and fen- 
 •> Eflencc or fibility is jiirred, and how he is created ou^ofthe ^ Subjiance of 
 Being. God, and as a Mother bringnh forth a Childe mt of her own 
 
 fubjiancejandnoHrijheih it therewith^and leavetb ali her Goods 
 to it for its own, and ma^th it thepofeffour of them : f> doth 
 God alfo with Mofi, his Childey he hath created him, andprt- 
 ferved hint^andmade him heire to aU his EternaD Goods . In -and 
 by this ConfideratioH the Vivine knomledge buddeth and groW" 
 etb in Man^ and the Love towards GodyOS of a Childe to its Pa- 
 rentjyfo that Man hveth Gad his Father ^ for that he knoweth 
 that be is his Father ^ in whom he livethyisyand hath his beings, 
 who nourifheth bim^ prefervetb him^ and prgvideth for him j for 
 thtts faith Chriji our Broihery ( who is begotten of the Father, 
 to be a Saviour^andfent into ^bis world.) This is the Eternall 
 Life, that they know thee to be the onely true God, aod 
 whonithou hiftfent JefusChrift. 5. ^!?»' 
 
PRE F AC E. 
 
 5. Now fa'iKg vpet ow [ch^s k^oxv^ that rve^ are createdout 
 cfGods ovpnfnh^ancey and made hU InugCiJuhfiance andpecw 
 liar Inheritance 5 it is therefore equaU that weejhould live in 9- 
 hedience to him ^and follow him^ feeing he leadtth uf as a Father 
 doth his ChiUren, And veee have alfo his Promife , that ifvpte 
 follow him^ wee pall obtaine the light of the Eiernall Life: 
 without fnch aConjiderationas ihifj wee are altogethtr blinde, 
 and have no \nowledge of God ; but we run on^as dumb Seafij, 
 and wee look^upon oarfelvst and upon Gods Creation as Heifers 
 
 lookupon a ' mw Voere made to thdr StaQs, andfet our felves 'Which being 
 againji God and hit wiUy and fb live in oppofition, and enmity^ ft °h^*k^ 
 to the perdition of body andfoule^ and of Gods Noble Creatures : j^ ^^^ ^^g j, 
 vpeefall into this terrible and abominable Dark^effe. becattfe wee fj-aid to goc 
 veill not learrie to know our felves ^ nhat tree are, of what ^fub- into thcirowu 
 fiance, what wee fhall be, whether tvee are Ettrnall, or whether Lodging, 
 wee are wholy tranfitory, as the bcdy is : or whether alfo wee mu(i , P''.'^*"^** 
 give an account of our 1 matters and dythgs^feetng wee are made 
 Lords of all Creatures, and of thewhole Creation, and have all 
 this in our power to manage, 
 
 6. Even as veefee, k/iow, and fnde undeniably ^ that God 
 will require an account of all our Doings, kow wee have k^ept 
 houfewith his '^wor\s, and that jvhen wee fall from him and ^ Or^ Crca- 
 hii CommandementSi he willptinifh ttf terribly, of which wee ^io". 
 
 have fearefull Examples 3 from the beginning of the world, and 
 
 among the jewes. Heathens, and Chriflians, ejfecially the Ex~ 
 
 ample of the Floodj and in Sodome and Gomorrha ; alfo in Pha- 
 
 raorij andtheChildnn oflCmel in the Wilderneffe, and evfr 
 
 'ftiice till this ^very 'Time : Therefore it is indeed mp^ necefj'ary 
 
 that wee learnt Vfifdome, and learne to know our felves, how great 
 
 vice and wick^dnejfe we carry about tfS, hoff horrible Wo]v^S are 
 
 among^ Uf^ which f rive ^gainjlOod and his will, ,. .,; 
 
 ' ,• ^'l.'TorWefe.isj^ohe that can exoufe himfelfi, andpUad izr 
 
 norance,^decauJi ibe will of vodtsput int(t,_ and.fp/tttentn mr 
 
 Jldindjyfoihat' wee veiy t»ell know what wee fhoulddoe : and 
 
 all the Creature/ beafewitfiejje agairijl m : Moreover jweg have 
 
 ^ ■ """■ a 2 Codf 
 
«A^ii^. our e- 
 vlll & corrupt 
 nature & will 
 which is in- 
 clined CO all 
 
 
 PREFACE. 
 
 Oodt LitOf and Commandemenu , fo that .ihere is no exmfe^ 
 but omlyour droopjie lazie negligence and cardejmjfe^arid fo tvcc 
 are found to be float h full unprofitable frvantj in the Lords 
 Vineyard. 
 
 8. Laflj^ it ii in ihe highejl meafu^-e mofi needful! for Uf 
 ts iearne to know our fives ^ bee jufc the Dcvill dt»dkth ivith us 
 in thin tpWld^ 'ivha is both Gods E'Tiemj and ours^and daily mif- 
 kideih tts^ a?id entrappeth us^ at he hath done from the begin- 
 nings that t&ee might fait arvaj from our God^ and Father^ that 
 fo he might enlarge his Kingdome^ and bereave us of oar Eter^ 
 nail Salvation : as it is writttn j He gi>€th about as a roaring 
 Lyon, and fetketh whom lie tray devour. 
 
 9. Seeivg therefore tvee are in/uco horrible danger in thU 
 world J that vpee are environed xvith enemies on every Jide, and 
 have a very tmfafe Pilgrimage or Journey to walk^^ and above 
 all^ vpee cany our tvorji Enemy within im^ which weeourfilves 
 hide^ and dejire not to Iearne to know it^ though ° it be the mofi 
 horrible Gueji of ally which cajietbtts beadlsttg into the Anger 
 of God', yea it felfe is the vtry Anger of God ^ which throwetb 
 w into the Eternall Eire of Wrath i into the Eternall unquen- 
 chable torment : therefore it is mofi needfullfor us to karne to 
 kno» this Enemy ^ what he is^wbo he is, aniwhtme he is^ how 
 be'comith into tts^ and what in us is his proper own ; alfo what 
 right the Vevill hath to ttr^ and what accede of entrance into 
 uty how he is allyed with our own Enemy that dwelktb in us^ 
 how they favour and helpe one another^ bow both of them e»z 
 Gads Enemies i and continually lay wait for ws to tmtrther ut^ 
 and bring its to perdition, 
 
 10. Further y wee mufi confider the great Kea/ons why it is 
 verynecefarj to leaimeto know our jelvei ^ heeauje wee fie and 
 kpotp that wee mufi die andprifbfor om own Enemies faifi^ 
 which is Gods Enemy and our s^ whidf dmelkth in us^andis tht 
 very halfe of Man : and tf he grow fi prong in «/, that beget 
 the upptrhand^ and be ^predonunant^ then he throvpeth ws inta 
 ^iA^Jfi toaliVevills^ todMhbtri mtb thm Eternalljs 
 
PREFACE. 
 
 m an Etermtll unquenchable pi'me and tormeHt , imo m Etzr- 
 nail Vjrkneffe^ into a loatbjvmz houfe, md into an EtemallfoT' 
 getting of all Good, yea into Gods contmding will, vphtre oht 
 God and all the Cnatnres an out Enemies for cvkK, 
 
 ll« Wet have )et ^eater Reafons, to Uarne to knew our 
 plves^becaufe wee are in Good and Evill^atid have the promifi of 
 Etemall Life,thjt(fftvee overcome our oven Enemy and the De- 
 vilt) tpee fhall be the children ofGodjOnd live in his Kingdsme^ 
 rrith and in hiiftiamong his k ly Angels, in SrerKalljoy,? bright- P Clarity. 
 nejfe^ Glory ^ and vpil fire, in meeknejje, and favour with him^ 
 rviihoit any touch of Evilly Jnd vpiihotti any ^&tr ledge ofit^ in 
 Gjd Eternally .Befidts,rpe ha7^ the Promife,that if wet overcome 
 andburie our Emmy in the Earth, wee fhall rife againe at the 
 Lifi Day in a new Bady, vdoich pall be without eiill andpaim^ 
 and live veith God in perfeByoy, lovelineffe, andblijfe, 
 
 1 2. Alfo 'vee hnoxtf and apprehend , that rvee have in m a 
 Reajonable Smle, *] which is in Gods Love^ and is Immortall: "J Or, wh'nii 
 and that if it he not van^ifhed by its adverfary, btttfigbteth God hath a 
 at a jpirituall Champien againft its Enemy , God mil ajjiji it ^^ "** 
 xvitb bis holy Spirit, and rvill enlighten and make it potperfull^ 
 and able to overcome all its Enemies^ be tviil fight for it, and at 
 the Overcoming of the evill^tifiU Glorifie it as a faith full Cham- 
 pion^ ani Crorvne it with the ' hrigbtefl Crowne of Heaven, ^^* Myreftt 
 
 13. Now feeing Mankftoweth that betfjuch a twofold Man^ 
 in the ^ Capacity of Good and Evill, and that they a'n b^th his ^ O^i Potcnti- 
 own^and that he himjelfe is that Onely Man which is bothgotd a^'7 ©^ being 
 and evilly and that hejhall have the reward of either oftbem^ goodorevill,. 
 and to which oftbem be inclineth in this life , to that bisfbuk 
 gotth when be dieth : and that befbaU arije at the Lafi Vay in 
 power J in his Labtm [ and Works ] which he exercijed btert^ 
 Mnd live therein Eternally^ and alfo be Glorified therein : and 
 tbtitfiall be hie Etemallfoode and ^fubfi^tnct : therefore it is t Source or 
 very necejfary for bint to learne to know bimfelfe, bow it is vmb fuftenance. 
 bkiti and whence the impulfion to Goed and to Evill eometby 
 andipbat indetd tb%Good and EviBmtirly are in bknfilfe^ and 
 
 Wfbenet 
 
pofiiion. 
 
 * Corpus o( 
 body or natu- 
 wll fabftancc. 
 
 ff^i^.-through 
 & from Gods 
 wrath & lovCit 
 E Imaging, 
 fofhionirg, 
 framing. 
 
 » In briefe or 
 in fuiT.me. 
 
 PR E F A C E. 
 
 whence thej arepirred, and t»h at properly is the OriglnaBofaS 
 the Good^and of all the E7jiL\from tvhence^andbj what [means^ 
 Evilt M come to be in the Dez/i///, and in Adm^ and in all Crea- 
 tures : feeing the VevVdvpas a hoU Angel^ and Man alfoCrea- 
 ttd Goody and that alfo fuch ^untotvardneffe U found to be in 
 all Creaiweiy biting^ teiring^ worrying^ and hurting one ano' 
 thery andfiich Enmity , jirtfe^ and httred in all Creatures : and 
 that every " thing ii fa at oddes rvith it ft If e^ as wee fee it to be 
 not onely in the Living Creatures^ but alfo in the Starres^ Ele- 
 ments^ Earth J Stsnes^ MettaUs^ in Wood^ Leaves^ and Graffs 
 there is a Pnyfoa and Malignity in aB things : and it is found 
 that it rmtfl be (o^ or elfe there would he no life mr mobility ^ 
 nor would thae be any cokttr or vertue , neither thicknejj} nor 
 thinntffe^nor any perceptibility orfenjzbility^ but aB would be as 
 Nothing. 
 
 14. In this high Conjideration it is found that all is through 
 and from y God Himfelje^and that it is his own fubpance which 
 is himfelff, and he hath created it cut ofhimfdft ; and that the 
 Evill belongeth to the "^forming and mobility , and the Good to 
 the Love^ and the auferefevere or contra^) willj belongeth to the 
 joy\fofar as the Creature U in the Light ofGo^,fofarthe wrath- 
 full and contrary willmaketh the ^ifi^g Eterndl Joy^ hut if the 
 Light of God be extinguiped^ it mak^th the rjfngpainfuU tor- 
 ment and i he HeUiJh Fire. 
 
 15. T^hat it may be under fiood how all this is J. will dcfcrihe 
 the Three Diviae Principles, that therein all may be declared^ 
 What God is^ what Nature ir^ what the Creatures ar€, ^hjt 
 the Love and Jldeek^e^ '^fQqd is, what Gods defring or willif^ 
 what the wrath ef Gud^ and the ViviH if, and in « conclujion^ 
 what joy andforrow'U : and how all t.^ok <i beginning, anden- 
 dureth Eternally, withthetrue difference between theEternall 
 and tranfitory Creatures : EfpeciaUy of Man , and of hU Joule, 
 what itii,andhowit is an Eternall Creature :andwt)Jt }iea- 
 ven is, wherein God and the H'ly Angels and holy Mm da^ll • 
 and what Hdl is^ wkiuin the Devils dwell,and hew all. things 
 
 originally 
 
PREFACE. 
 
 (frlginally rvere created, and had their heeing. Lijum^ie^ rvoat 
 the ^ Ejfence of all E£eKcej if. ' 
 
 1 5. Seeing the Love bf God bath favoured n^^zvith this 
 kuorpltdge, I will fit it djpoue in IVriting for a Memoriall or 
 rtmimbrance tj myfelfe. hecaufe rve live in this tvorld in fj great 
 danger betvptcn Heaven and HclJj and mujl continHilly rvrejile 
 vpith the ^ Vevill^i/ perhaps through weaknejj} 1 might fjll iuto 
 the Anger ofGod^ and thirehj the Light ofm) kriotvUdge might 
 hi vpithdrawmfrom mie, that i} may firve mee to recall it to mi- 
 moryiandraijcit up againe',for God willeth that all AlenfhoHld 
 he helped^ and will net the "Death of a finnerjbut that be return^ 
 come to h'im^& live in him Et<rnally:for whofe fake^he hathfuf- 
 fcred hit sfvnHtart^ that is^his Sonne to bscvme Man^xhat we 
 m'-ght cleave to hinty and rife againe in him , anl[^ departing ] 
 from ourfinnes and Enmity^ or contrary willj he new- bsrne in 
 him. 
 
 1 7. Therefore there is nothing more profitable to A4an in this 
 vporld^while he dtvelleth in this miferable corrupted honfe effiefb, 
 than to learne to kriow himfdfe : now when he knoweth himjelje 
 aright^ be kpoweth alfo his Creafor, and all the Creatures too : 
 alfo he knoweth hoT» God entendeth towards him , and this 
 knowledge is the moji acceptable andpkafant to me, that ever I 
 foHhd. 
 
 1 8. B«i if it (hould happen^that thcfe Writings fhpuld come 
 to be re ad, and perhaps the Sadumitijh world^^ the fatted [wine 
 thereof may light upon them, and roote in my Garden ofPleafure^ 
 who cannot know or underjiand any thing, but t0fcorne,fcan- 
 d-alisce, reproach, and^Cavillin a prond haughty way, andfi 
 doe know neither themfehes, nor GqU^ much leffe his children : 
 I entend not mj writing for them, but I fljut and l)cl^ up my 
 Bookwith aflrnng Boult or Barre, from fitch Ideots and wildc 
 Heifers of the Vevill, who lye over head and eares in the Devils 
 mwthefing Denne, and knaw not themfelves, they doe the fame 
 which their ^ Teacher the Dcvilldoth, and remaine children of 
 ihefvire Anger of God: But J will heere write plainly avd 
 
 clearly 
 
 ''Reclng^ofall 
 Beeings or 
 fubltincc of 
 all fubftances : 
 not the pare 
 Deity, as ^ri- 
 flot/chMh fijp- 
 pofed*, but ihe 
 Eternall Na« 
 tare Gods 
 love and 
 Wfjth. 
 
 ftions cr pra- 
 difes of the' 
 Devijlin the 
 Anger of 
 Go:. 
 
 <5 0r,,dirpute ; 
 alwaves argu- 
 ing witiho::-: 
 looking after 
 the Salvation 
 of their Iculs. 
 
 «0-,Schod!e^ 
 raa^cr. 
 
PREFACE. 
 
 clearlj enough for the children of God 5 the vcorld an'd the VeviU 
 may roare and rage till they come into the Abyffe 5 for their 
 Houre-Glajp isfet up^ tvhen every one jhall reape tvhat he bath 
 foTPin : and the Hellifb Fire mil fling many fufficiently for his 
 prcud fpitefull and defpijing haughtineffe^ tvhicb he had no be" 
 iiefe of while he was heere in this life. 
 
 I p. Befidei,! cannot well negleHufetthis dotvne in tvri^ 
 ting, becaufe God mil require an acconnt of every ones Gifts ^ 
 hofP they have empkyed them : for be mil demand the Talent 
 which be hath hefiorped^ with the encreafe or ufe^ and give it t» 
 him that bath gained much ^ but feeing I can doe no more in i/, 
 I commit it to bis will, andfo gne on ta write according to my 
 knowledge. 
 
 20. As to the Children ofGod^ the^fhall perceive and cemm 
 f A S 1 that P^^^^^^ *^^ ^) writing what if if ^ for it bath a very convinc- 
 can be opened ^"^ Tejiimony, it may be proved by all the Creatures, yea in all 
 by no Acade- things, efpecially in Man, who is an Image and Similitude of 
 mick, or Uni- God : but it continueth hidden and obfcure to the Children of 
 ?Vi^7ft-"l Malignity or Iniquity, and there is afafi ^Seaie before it ; and 
 ic*^rnin'»'^buc *'*^^**?J^ *^^ VeviU dif relifh the fmell and favour , and raifeM 
 t>y earncftre- forme from the Eafi to the North : )et there will then in the 
 pentance,faft- wraihfullor Crabbed four e Tree, grow a Lilly with aroote as 
 ingjwatching, /^y^j^ at the Tree fpreadeth with its branches , and bring its 
 
 kin^'"nS' P»f''»<^fn'^^ ''"''' i»*o Paradife: 
 
 inSthe*fuf- ^^ there is afWonderfullTime coming : but becaufe it be- 
 
 fcrings of le- ginneth in the § Night, there are many that fhall not fee it, 
 
 fusChriftby by reafon of their fleepe and great dmnb^nrieffe : yet the Sunne 
 
 the Holy will pine to the ^ Children at Midnight. Thtu I commit the 
 
 ^);°^- Reader to the » Meek Love of God, Atneii. 
 
 «0r, Great ^ •' 
 
 darknefle, or 
 
 blindnefle. 
 h Children of 
 SopbiaorO'i- 
 vineWidom. 
 ' Or,Swecte. 
 
 THE 
 
The Firfl Chapter. 
 
 of the Firft Prind^U^ of the Dhine ^ Ejjence. ^ ,^"^« 
 
 Eing we are now to fpeak of God , what he is, and 
 where he is, we muft fay, that God himfelfe is the 
 Effence of all Effences i for all is Generated or 
 borne. Created and proceeded from hira, and all 
 things take their firft beginning out of God : as the 
 Scripture witnefleth, dying iTbrougb him, and in 
 
 bim are all things. AJfo, the Heaven and the Heaven 
 
 of Heavens are not able to contain him : alfo, Haven is my Throne, and 
 the Earth is myfootjltate : and in Our Father is mentioned, tbm is the 
 iQifgdome and the PoTver ; underftand All Power. 
 
 2. But that there is yet this difference[]to be obferved,3that Evill, 
 neither is, nor is called God i this is underftood in the firft Principle, 
 where it is the Earneft fountaine of the Wrathfulneffe, according to 
 which, God calleth himfelfe an Angry, WrathfuU, and Zealous God : .; 
 for the Originall of Life and of all Mobilities confiftech in the wrath- -' 
 fiilneffe: yet if the {^tartneffe 3 be kindled with the Light of God, 
 
 it is then no more tartneffe, but the fevere wrathfulnefle is changed 
 into Great Joy. 
 
 3. Now when God was to Create the world and all things therein, 
 he had no other * Matter to make it of, but his own '' Seeing, out of 
 himfelfe. But now, God is a Spirit that is incomprehenfible, which 
 hath neither beginning nor end, and his Greatneife and Depth is All : 
 yet a Spirit doth noming but afcend, flow, move, and continually 
 generate it felfe : andinitfelfe hath chiefly a threefold manner of 
 tormein its Generating or Birth, w\. Bitternefl'e, harfhnefle, and 
 'heate,and thefe three manner of forms are neither of them the firft, 
 fecond, nor third j for all thefe three arc but one , and each of them 
 ^Generateth the fecond and third. For between •Hatfhnefle and 
 Bitternefie Fire is Generated : and the wrath of th« Fire is the bitrer- 
 nefle or fting it felfe, and the harfhnefle is the ftock or father of both 
 thefe, and yet is generated of them both^ for a Spirit is like a will, 
 fence , [_ or thought ] which rifeth up> and in its rifing beholdeth, 
 l^perfedeth, and generateth it felfe. 
 
 4. Now this cannot be exprefled or defcribed, nor brought to the 
 underftanding by the Tongue of Man : for God hath no beginning : 
 but I will fet it down foas if he had a beginning, that it might be un- 
 derftood what is in the firft Principle > whereby the difference be- 
 tween the fiift and fecond Principle may be underftood, and what 
 God or Spirit is. Indeed there is no difference in God, onely when i c 
 
 B is 
 
 or 
 
 * Or materials f 
 Materia. 
 ^ Ejfcnce »r 
 {ubfiteice. 
 
 ' Orfcorcbiag. 
 
 ^ Begettetby 
 biareth, or 
 bringeth forth. 
 « 4^ringtncyy 
 orattraciing, 
 ilnfe£ieih, 
 imprcgnateth, 
 or m^xethfeid 
 in It felfe. 
 
 \t 
 
2 Of the fir fi Principle, Cbap.i, 
 
 is enquired from whence evill and good proceed *, it Is to be known, 
 what is the firft and originall founraine of Anger , andalfo of Love, 
 fince they both proceed from one & the fame original,out of one mo- 
 ther,and are one thing; thus we muft fpeak after a creaturely manner, 
 asif iccookabeginningjthatit might be brought to be underftood. 
 
 $. For itcannot be faid that Fire,bitfernefle, or harfhneffe is in 
 God, much leffe that aire,water,or earth are in him *, onely it is plain 
 that all things have proceeded out of that {_ Originall 3 s neither 
 can it be faid, that Death, Hell-fire,or forrowfulnefie is in God, but it 
 is known that thefe things have come out of thatj^Originall^.For God 
 hath made no Devill out of himfelfe,but Angels to live in Joy,to their 
 comfort and rejoycing: yet it is feene that Devils came to be, and 
 that they became Gods enemines -, therefore the fource or fountaine 
 of the Caufe muft be fought, vi\. what is the Prima Materia, or firft 
 Matter of Evill, and that in the Originalneff? of God as well as in the 
 Creatures 5 for it is all but one onely thing in the Originalneffe : All 
 £ Being orJUb- is out of God, made out of his £ Effence , according to the Trinitie, 
 fiance. as he is one in Effence and Threefold in Perfons. 
 
 6. Behold, there are efpecially three things in the Originalnefle, 
 out of which all things are, both fpirit and life, motion and compre- 
 
 h if/hereln the henfibilitie j viz. ^ Sulphury ■ JHercuriui, and ■* Sal •, but you will fay 
 kindling con- ^^^^ t^eit are in Nature, and not in God : which indeed is fo jbuc 
 ^[{s. Nature hath its ground in God, according to the firft Principle of the 
 
 "^Ihe Spirit ff Father, for God callcth himfelf alfo an Angry Zealous God : which 
 a fubHance. ^s not fo to be underftood, that God is angry in Tiimfclfe ', but in the 
 ^ Sakybody^or Spirit of the {_ Creation or 3 Creature which kindleth it felfe i and 
 Jiibjiantiality, ^^^^ G°<^ bumeth in the firft Principle therein, and the Spirit of the 
 [_ Creation or ] Creature fuffereth paine and not God. 
 
 7. Now to fpeak in a Creaturely way. Sulphur^ MercuritiSy and 
 Sal, are underftood to be thus. S uL \s the Soule or the Spirit that 
 is rifen up, or in a fimilitude, ^ it is '] God : PHuR is the Prima 
 Materia^ or firft Matter, out of which the Spirit is generated, but e- 
 
 ^AnrlmMcv Hc^cially thel Harfhneffe : Mercuriu^ hath a fourfold forme in ic 
 •r attra^ '"^'^^' Harfhneffe, bitterneffe, fire, and water : Sal is the childe that is 
 "''^' generated from thefe foure, and is harfh, eager, and a caufe of the 
 comprehenfibility. 
 *^Obfcyve or 8. "^Underftand aright now what I declare to you : Harfhneflej 
 ePHjfdcr,. bitterneffe, and fire, are in the Originalneffe, in the firft Principle : 
 
 the water- fource is generated therein: and God is not called God 
 according to the firft Principle, but according to that he is called, 
 wrathfulneffe, angrineffe, the earneft [fevere or tart "} fource , from 
 which Evill, and alf© the woefull, tormenting, trembling, and burn- 
 ing, hath its Originall. _ . 
 9 This is as was mentioned befbre •, the harfhneffe is th« Primii 
 
 Materia, 
 
chap. 
 
 of the Divine Efjence, 
 
 j^/^fcWtf, or firft matter, which is ftrong , and very eagerly andear- 
 neftly attraftive, that is Sd : the bitternelTe is " in the ftrong atcra- 
 ding: forthefpirit fharpenethic felfe in the ftrong attrafting, fo 
 that it becometh wholly aking, [anxious or vexed.]] For example, in 
 man* when he is enraged, how his fpiritattradeth it felfe, which ma- 
 keth him bitter [or foure,] and trembling •, and if it be not fuddenly 
 withftood and quenched,we fee that the fire of anger kindleth in him 
 fo, that he burneth in malice, and then prcfently a " fubftance or 
 whole eifencejcometh to be in the fpirit and minde, to be revenged. 
 
 lo Which is a fimilitude of that which is in the originall of the ge- 
 nerating of Nature : yet it muft be fet down more intelligibly [and 
 plainly.] Mark what Af c/-f«r*«5 is, it is harlhueffe, bitrerneffe, fire, 
 and brimfl:one- water, the moft horrible p Elfence j yet you muft un- 
 derftand hereby no Afa«rk, matter, or comprehenfible thing i but 
 all no other then fpirit, and the fource of the originall nature. 
 HarfhnelVe is the firft: effence, which attrafterh it felfi but it being a 
 hard cold vertue or power,the fpirit is altogether prickly [ftinging] 
 andfharp. Nowthefting and fharpneffe cannot endure attrafting, 
 but moveth and refifteth [or oppofeth,] and is a contrary will , an 
 enemy to the harflinefle,and from that ^ ftirring cometh the firft mo- 
 bility .which is the third form. Thus the harftineOe continually artra- 
 deth harder and harder>and fo it becometh hard and tart [ftrong or 
 fierce,! ^o that the vertue or power is as hard as the hardeft ftone,. 
 which the bittterneffe,[that is,the harlhneffes own fting, or prickle] 
 cannot endure : and then there is great anguifh in ir,like the horrible 
 brimftone fpiriti and the fting of the bittemeffe : which rubbeth it 
 fcif fo hard, that in the arguifh th«€ cometh to be a twinkling flafli, 
 which flieth up terribly,and breaketh the ' harfhnefle: but it finding 
 no reft , and being fo continually generated from beneath, it is as a 
 turning wheele,which turneth anxioully and terribly with the twink- 
 ling tlafh ^furioufly, and ■ fo the flafh is changed into a pricking 
 [flinging] fire : which yet is no burning fire , but like the fire in a 
 fton^. 
 
 n But being there is no reft there, and that the turning wheel 
 runneth as faft as a fwift thought, for the prickle driveth it fo faft i 
 the prickle kindleth it felfe fo much, that the flafti (which is genera- 
 ted between the aftringency and bittemeffe ) becometh horribly 
 fiery ,and flieth up like a horrible fire>fr0m whence the whole Materix 
 or matter is terrified,and fallerh back, as dead, or ovcrcome,and doth 
 not attrad: fo ' ftrongly to it felfe any more, but each yeeldech it felfe 
 to go out one from another, and fo it becometh thinne i for the fire- 
 flafh is now predominantj& the Mattria^ox matter which was fo very: 
 harfh [aftringent or attrafting] in the originalnefl'e, is now feeble, 
 and as it were dead, and the fire- flafh henceforth getteth ftrength 
 
 B 2 therein, 
 
 " Generated. 
 
 '> An ejfenthU, 
 redljimaginx' 
 tioa^orpur' 
 pofe. 
 
 P Being fub- 
 
 fiance f or 
 th'mg. 
 
 ? 0/*, rigling. 
 
 '^ Or,aftritt- 
 
 gent atira6iU 
 
 »n- 
 
 ^ Or^ fenfelejly 
 
 and madly. 
 
 Or.dgcrlj. 
 
of the firfl "Princfpiey Chap.u 
 
 therein, for it is its mother : and the bicterneffe goeth forth up in the 
 flalh together with the harfhnefi'e, and kindleth the tiafh, for it is the 
 father of the flafh, or fire, and the turning wheel henceforth ftandeth 
 inthefi.etlafh,and theh^rfhiieilc remaincrh overcome and feeble, 
 which is now the water-fpirit i and the A£?^fy^a , or matter of the 
 harlhneffe, henceforth is like the brimftone fpirir, very thin, raw, a- 
 king, vanquifhcd, and the fting in it is trembling : and it drieth and 
 fliarpneth it felfe in the flafh j and being fo very dry in the flafh, it 
 becometh continually more horrible and ticry, whereby the harfh- 
 neffe or aftringency is ftill more overcome, and the water- fpirit con- 
 tinually greater : and fo it continually refrefheth it felf in the water- 
 fpirit,and continually bringeth more matter to the fire- flafh, whereby 
 M Or^tvood. it is the more kindled j for (in a fimilitude) thati&the"fewellofthe 
 
 flafh or fire-fpirit. 
 X O**, coHjider ,2. x Uuaerftand aright the manner of the exiftence of this Mer- 
 feriot>(lyyOb- turini. The word M E R, is firft the n;rong,tart,harfh attraftlon •, for 
 ierve^ or mar^- }„ that word (or fyllable Mer^) expreffed by the tongue , you ^ un- 
 derf\andthatit)arrech[proceeding3 from the harfhnefle, and you 
 * underffand alfoj that the bitter fling or prickle is in it : for the 
 word M E R, is harlh and trembling, and every word [or fyllable]] is 
 formed or framed from its power or vertue, (_and expreffeth] what- 
 foever the power or vertue doth or fuffereth. You trotyl ''' under- 
 ftand that the word (^orfyllabie^CU, is [or fignifieth] tke rubbing 
 or uoquietneffe of the fting or prickle, which maketh that the harfh- 
 Or, b»ylttb. ^^^^ ,5 ^qj gj. p^ace, but y heaveth and rifeth up ; for that fyllable 
 [^thruftetb it felfe orj preffeth forth with the vertue for breath] 
 from the heart, out of the mouth I it is done thus alfo in the ver- 
 tue or power of the Trima Materia^ [or firft matter] in the 
 fpirit* but the fyllable CU having fo ftrong a prefi'ure ftom the 
 heart, and yet is fo prefently fnatched up by the fyllable RI, and 
 . the whole underftanding [fenfe or meaningj is changed into it, this 
 
 zOifgmtun* iignifieth and is the bitter prickly wheel in the * generating, which 
 vexeth and whirleth it felf as fwiftly as a thought : the fyllable U S, 
 is [or fignifieth] the fwift fire-flafh, that the M.itena.y or matter, 
 kindleth in the fierce whirling between the harfhneffe and the bitter- 
 neffe in the fwift wheel : where you may very plainly underftand [or 
 obferve] in the word, how the harfhneffe is terrified, and how the 
 power or vertue, in the word finketh down, orfalleth back again 
 upon the he3rt,and becometh very feeble and thin : yet the fting or 
 prickle with the whirling wheel, continueth in the flafh, and goeth 
 forth through the teeth out of the mouth ■■, where rhen the fpirit 
 fiffethjlike fire a kindling, and returning back again, ftrengtheneth 
 it felf in the word. 
 
 13.^ Thcfe four forms arc in the originalneflc of nature, and from 
 
 thence 
 
Chap. 2. of the Divine Ejfence. 
 
 thence the mobility doth exift, as alfo the life in the feed, and in all 
 the creatures hath its originall from thence : and there is no compre- 
 henfibility in the originalnelTe,but fuch a vertue or power and fpirit : 
 for it is a poyfonous or venem(fas,hoftile or enimicitious * thing : and 
 
 a Be'mgf tf- 
 
 naiay. 
 
 c Or, or, , 
 
 it muft be fo,orelfe there would be no mobility, but all [would be fe^ceorfab 
 ii] nothing, and the fource of wrath or anger is the firft ^ originall of ff^fice. 
 Nature. b ominal- 
 
 14 Yetherel do not altogether Qmean or] underftandthe Mer- 
 curiusj^Mercury or Quickfilver] which is in the third Principle 'of 
 this created world,which the Apothecaries ufe, (although that hath 
 the fame vertue or power, and is of the fame effence) but I fpeak [of 
 that^inthefirftPrinciple, viz. of theoriginalneffeof the effence of 
 allefferices, ofGod, andoftheeternall beginningleffe nature, from 
 whence the nature of this world is generated. Akhoughin the origi- 
 nalncffeofbothofthemthcreisnofeparation •, but onely the out- 
 ward and third Principle, the fydereall and elementary Kingdome, 
 [Region 01 Dominion] is generated out of the firft Principle by 
 the Word and Spirit ©f God out of the eternall Father, out of the 
 holy Heaven. 
 
 CHAP. II. 
 
 Of the jirfl and feeond Principle^ what God and the "Divine 
 Nature is : wherein isfet down a further defcription of the 
 Sulphur and AfercurtM . 
 
 1. "TJ Ecaufe there belongeth a divine light to the knowledge and 
 fjapprehenfion of this', and that without the divine light there 
 is no comprehenfibility at ril of the Divine Effence : there- 
 fore! will a little reprefent- the high hidden fecret in a creaturely 
 rnanner> that thereby the reader may come into the depth : for the 
 Divine Effence cannot be wholly expreffed by the tongue ; thejpi- 
 r<ic«/«/«z'ii<e,(chatis,the fpirit of the foul which looketh into the 
 light ) onely comprehendech it. For every creature feeth and 
 under ftandech no further nor deeper then its mother is, out of which 
 it is come originally. 
 
 2, The foul which hath its originall out of Gods firft Principle, 
 and was breathed from God into Man, * into the third Principle, 
 (that is, into the Sydereall and Elementary ^ birth) that feeth further 
 into the firft Principle of God, out of, in and from the effence and 
 property of which it is proceeded. And this is not marvellous : for it 
 doth but behold it felfe onely in the rifing of its birth ^ and thus it 
 feeth the whole depth of the Father in the firft Principle. 
 
 B 5, 3. This 
 
 a Of, iff. 
 b Generating^ 
 
 oftheftarre!,. 
 
c y\t.theho!y 
 
 Ghosf. 
 
 d Or^worliliig. 
 
 e Aflr alitor 
 
 fiarry fpirk. 
 
 f Oxy hatb. 
 
 gThat is y wife 
 in their own 
 tonceltyOndin 
 thnr bimdnejfe 
 th'ml{they fee 
 tvell enough. 
 h n'ell-domgy 
 or ^ourifhingy 
 or bencficid- 
 «c£e. 
 
 what god and the 'Divine N'ature is. Chap. 3. 
 
 3. This the Devils alfo fee and know •, for they alfo are out of the 
 firft Principle of God> which is the fouiCe of Gods originall nature: 
 they wi(h alfo that they might not fee nor feel it : but it is their own 
 fault, that the fecond Principle is fhu^up to them, which is called, 
 and is,God, one in effence, and threefold in perfonall diftinftion, as 
 Ihall be mentioned hereafter. 
 
 4. But the foul of Man, which is enlightned with the holy Spirit - 
 ©f God, (which in the fecond Principle ptoceedeth from the Father 
 and the Sonne in the holy Heaven, that is> in the true divine Nature, 
 
 « which is called God ; ) this foul fecth even into the light of God 
 into the fame fecond principle of the holy divine ^ Birth, into the 
 heavenly effence: but the * Sydereall Spirit wherwich the foul is cloa- i 
 thed, and alfo the Elementary (^ Spirit 3 which f ruleth the fource, 
 or fpringing and impulfion of the blood , they fee no further then in- 
 to their mother ,whence they are, and wherein they live. 
 
 $. Therefore if Ifhouldfpeak and write that which is pure hea- 
 venly, and altogether of the clear Deity i I ftiould be as dumb to the 
 reader, which hath not the knowledge and the gift (^ to underftand 
 it.] Yet I wi 11 fo write in a Divine and alfo in a creaturely way, that I 
 might ftirre up any one to defire and long after the confideration of 
 the high things : and if any fhall perceive that they cannot do it, that 
 at leaft they might feek and knock in their defire, and pray to God 
 for his holy Spirit, that the door of the fecond Principle might be 
 opened to them ■■, for Chrift biddeth us to pray, feek, and knock, 
 and then it fHall be opened unto us. For he faith, All that you 
 fhall afk the Father in my name, he will give it you: Afk and you 
 fhall receive ', feek, and you fhall. finde j knock, and it fliall be opened 
 unto you. 
 
 6. Seeing then that my knowledge hath been received by feeking 
 and knocking j I therefore wrire^t down for-a memoriall that I might 
 occafion a defire in any to feek after them , and thereby my talent 
 might be improved,and not be hidden in the earth. But I have not 
 written this for thofe that are wife aforehand, that know all things, 
 and yet know and comprehend nothing, for they are s full fatisfied 
 
 already, and rich j but I have written it for the fimplc, as I am, chat 
 1 may be refrcfhed with thofe that are like my felfe. • 
 
 Further, of the Sulphur ^Mercurittf, and Sal, 
 
 7. The word [^or fyllable] S U L, fignifieth and is the foul of a 
 thing', for in the word it is the oyle or light that is generated oiit of 
 the fyllable P H U R *, and it is the beauty or the ^ welfare of a thing, 
 that which is lovely and deareft in it : in a creature it is the light by 
 which the creature feeth [or perceiveth : ~\ and therein Reafon and 
 
 the 
 
Chap.*. tvbat^odandthe'DivineN'atureff, 
 
 the Senfes confift,ancl ic is the fpiric which is generated out of the 
 PHUR. The word or fy liable PHUR, is the prima materia Qor 
 firft matter,! and containeth in it felf in the third Principle, the 
 i MacrocofmCy from which the Elementary Dominion , or Region, or 
 Eflence is generated : But in the firft Principle it is the effence of the 
 moft inward birth , out of which God generacech or begetteth 
 his Sonne from eternity , and thereout the holy Ghoft proceedeth, 
 underftandoutoftheSUL and out of the PHUR. And in Man 
 alfo it is the light which is generated out of the Sydereall fpirit, in 
 the ^ fecond center of the Microcofme : but in the Spiraculumind fpi- 
 rit of the foul in the the moft inward center, ic is the light of God, 
 which that foul onely hath,which is in the love of God, for ic is onely 
 kindled and blown up from the holy Ghoft. 
 
 8. Obferve now the depth of the Divine ' birth : there is no Sul- 
 phur in God, but it is generated from him, and there is fuch a vertue 
 or power in him: For the fyllable PHUR, is [or fignifieth] the 
 moft inward vertue or power of the originall fource or fpring of the 
 anger of the fierce tarcnefle, or of the mobility ,as is mentioned in the 
 firft chapter, and that fyllable P H U R hath a fourfold form, [pro- 
 perty or power! in it, as firft, harfhnefle [or aftringency] and then 
 biccernefl'e, fire and water : the harftineffe is attraftive, and is rough, 
 cold and ftiarp, and makech all hard , hungry, and full of anguifti : 
 and that attrafting is a bitter fting or prickle, very terrible, and the 
 firftfwellingjorboyling upexiftechin the anguiftij yet becaufe it 
 cannot rife higher from its feat, but is thus continually generated 
 from beneath, therefore it falleth into a turning, or wheeling, as 
 fwift as a thought, in great anguilli, and therein it. falleth to be a 
 twinkling flafti,asifafteel and tiinr, or ftone, were ftrongly ftruck 
 together,and rubbed one againft another. 
 
 9, For the harftineffe is as hard as a ftone [or flint! ^nd the bit- 
 terneffe rufheth and ragech, like a "'breaking wheel, which break- 
 eth the harftineffe, and ftirrerh up the fire, fo that all falleth to be a 
 terrible "crack of fire, and flieth upj and the harftinelfe or aftrin- 
 gency breaketh in pieces, whereby the dark tartneffe is terrified,and 
 finketh back, and becometh as ic were feeble or weak, or as if it were 
 killed and dead,and runneth out, becometh thin, and yecldech it felf 
 to be overcome : But when the ftrong flafti of fire ° ftiineth back a- 
 again upon or into the carcneffe,and is mingled therein , and fi.ideth 
 the harftineffe fo thin and overcome,then it is much more cerrified;for 
 it is as if water were thrown upon the fire,whicli makech a crack : yet 
 when the crack or terror is thus made in the overcome harftineffe, 
 thereby it gectech another fource [condition oc property,! and a 
 PcrackjOr noife of great joy, proceedeth out of the wrathful! fierce- 
 neffe, and rifeth up in the fierce ftrength, as a kindled light : for the 
 
 crack 
 
 i Or,grea£ 
 
 tvorld. 
 
 k Oty fecond 
 ground of the 
 UtLle world. 
 
 hOv,ofthe 
 eternal^ divine 
 fvorl(ir:p. 
 
 mAstheTvbeel 
 i:i A frelocli 
 fi'iifcsfire by 
 titrnmg round. 
 n RtimblmgyOr 
 thunder-dap. 
 o Or.reflccletb 
 
 p or,f^ ff^. 
 
s 
 
 q or, fiUed. 
 r Ox i lovely. 
 
 {Dominm^ or 
 jurifdiSion 
 
 t O--, fprltt^- 
 ingfubfiance. 
 
 * The Dlv'me 
 tvcrlafttng 
 gates or doors, 
 by Tvhicb rve 
 hail e entrance 
 J9 the Deity. 
 
 u Oxyloving 
 favour. 
 
 X U'kb^orfor. 
 
 ' what ged and the Divine iSTature is. Chap.i. 
 
 crack in the twinkling of an eye becometh whire,clear,&light jfor thus 
 the kindling of the ]ight,cometh in that very moment,as foon as the 
 light (that is the new crack of the fire) is infefted or ^ impregnated 
 with the harrhne(Te,the tartneffe,or aftringency kindleth,ahd fkreek- 
 ech, or is affrighted by the great light that cometh into it in the 
 twinkling of an eye, as if it did awake from death, and becometh fofc 
 or "^ meek, lively and joyfull, it prefently iofech its dark, rough, hjrfh, 
 and cold vertue,and leapech or fpringeth up for joy, and rejoyceth in 
 the light : and its fting or prickle, which is the bitternelie , that tri- 
 umpheth in the turning wheel for great joy. 
 
 10. Here obferve, the fhreek or crack of the fire is kindled in the 
 anguifli in the brimftone fpirit,and then the fkreek fliethup trium- 
 phantly j and the aking or anxious harfhncffe, or brimftone-fpirit, is 
 made thin and fweet by the light : for as the light or the flafh be- 
 cometh clearer or brighter from' the crack of the fire in the vanquifh- 
 ed harfli tartneffe,and lofeth its wrathful fierce '^ property ,fo the tart- 
 neffe lofeth its authority by the infeftion or mixture of the light, and 
 is made thin or tranfparent and fweet by the white light : For in the 
 originall the har(hnefle,or aftringency was altogether dark, and al<ing 
 with anguifh, by reafon of its hardnefle and attraftmg j but nov ic is 
 wholly lightjand thereupon it lofeth its own quality, or property ,and 
 out of the wrathfull harfhneffe there cometh to be an' elTence, that 
 isfharp,and the light maketh the fharpneflc altogether fweet. 
 
 The * gates of god, 
 
 11. Behold now, when the bitterneffe, or the bitter fting \_ot 
 prickle, ] (which in the originall was fo very bitter , raging and tear- 
 ing,when it took its originall in the harfhneife) attaineth this clear 
 light,and tafteth now the f.veetnefle in the harliinelTe, which is its 
 mother,and then it is fo joyfull,and cannot rife or fwell fo any more, 
 but it trembleth and rejoyceth in its mother that bare it, and tri* 
 umphethlikea joyfull wheel in the birth. Andin this triumph the 
 birth attaineth the fifth form, and then the fifth fource fpringeth up, 
 vix. the " friendly love, and fo when the bitter fpirit tafteth the fweet 
 water, it rejoyceth in its mother (^the foure tart harfhneffe] ' and fo 
 refrefheth and ftrengtheneth it felfe therein, and maketh its mother 
 ftirriiig " in great joy; where then there fpringeth up in the Sweet- 
 water-fpirit,a very fweet pleafant fource or fountain: for the Fire- 
 fpiric (which is the root of the light which was a ftrong [fierce rum- 
 bling fkreek,crack,or] terrour in the beginning) that now rifeth up 
 very lcvely,pleafantly and joyfully. 
 
 12. And here is nothing but the klffe of love, and wooing, and 
 here the Bridegroorae embracech his beloved Bride : and is no o- 
 
 thcrwife 
 
Cbap.!^ ff'hat God and the Divine Nature is, 9 
 
 therwife then when the pleafing life is born or generated in the foiirc 
 tart, or harfti death •, and the birth of life is thus in a creature : for 
 from this yftirring, moving, or wheeling of the bitterneffe in the y OuYtgglivg 
 eflenceof the harfh aftringent tartnefle of the Water- fpirit, the 
 bitthattatneththefiKth^form, viz. the found or noife of the nioti- Z Propeny, 
 on. And this fixth form, is rightly called Mercurius •, for ittaketh vertucy or 
 itsform,vercue, and beginning, in the aking or anxious h^vfhne^e, forvcr. 
 by the raging of the birternefle} for in the riling it taketh the vertue 
 of its morher(that iS)the • effence of the fweet harfhnefle)along with a Thefabfiavce 
 it, and bringech it into the fire-flafh, from whence the light kindleth: that fprmgctb 
 And here the triall [pt experience^ beginnech,one vertue beholding or buddeth out 
 the other, in the fire-flafh, one [_vertue] feeleth the other by the ri- of the tartticjfe 
 iing up, by the ftirring they one hear another , in the eflence they 
 one raft another j and by the pleafant , lovely [^fource, fpring, or j 
 fountain, they one fmell another, from whence th& fweetnefie of the 
 light fpringeth up out of the eflence of the fweet and harfh fpirit, 
 which from henceforth is the water-fpirit : and out of thefe fix forms 
 now in the birth, or generating, cometh a fixfold felf-fubfifting ef- 
 fence, which is infeparable j where they one continually generate a- 
 nother, and the one is not without the other, nor can be, and with- 
 out this birth or fubfl:ance, there could be nothing : for the fix forms 
 have each of them now the elTences of all their fixfold vertue in it, 
 and it is as it were one onely thing, and no more : onely each form 
 hath its own condition. 
 
 15 For obferve it, although now in the harfhnefle there bebit- 
 ternelfe, fire, found, water, and that out of the fpringing vein of the 
 water there floweth love (or oyle from whence the light arifeth and 
 fhineth: yet the " harfhnefle retaineth its firft property, and the bit- {, Or,a/2ria- 
 terneflTe its property, thefire its property,the found or the ftirring its geijt attracll- 
 property, and the overcoming the firft harfh or tart anguifh, (viz. q^, 
 theretmning down back again,) or the water-fpirit, its property, 
 and the fpringing fountain, the pleafant love, which is kindled by the 
 light, in the tart or foure bitternefle,(which now is the fweet [^fource 
 or] fpringing. vein of water,) its property: and yet this is no fepa- 
 rable elTence, parted afunder, but all one whole eflfence or fubftance 
 in one another : and each form or birrh taketh its own form, vertue. 
 Working and fpringing up from all the forms; and the whole birth 
 now retaineth chiefly but thefe foure forms in its generating or 
 bringing forth : viz. the rifing up, the falling down,and then through 
 the turning fof thewhee!einthefoure,harfh3 tartelfence, the put- 
 ting forth on this fide, and on that fide ', on both fides like a Crofle ; 
 or, as I may fo fay, the going forth from the point, j^or center] to- 
 wards the Eaft, the Weft, the North and the, South : For from the 
 ftirring, moving, and afcending of the bitterncfle in the fire-flafh, 
 
 C there 
 
ro Of the EternaS N'ature, Chap.^,. 
 
 there ex-ftecha croffe birrh. For the fire gceth forth upward, the 
 water downward,and the ellences of the harfhneffe fidewayes. 
 
 CHAP. III. 
 
 * Begetting, Of the endkffe and numberkjje manifold engmdring^ \_ * gerw 
 
 bitching, bear- nting] or birtb of the eternal] Nature, 
 
 i»gybringi;g 
 
 ^T^'ht^'"' ^^* ^^^" of the great Depth. 
 
 Ri 
 
 pagation- 
 
 Eader, underftand [and confider] my writings aright, we 
 have no power or ability to fpeak of the birth of God [or the 
 'blrthof the DcityJ for it never had any beginning from all 
 eternity : bat we have power to fpeak of God our Farher,what he is, 
 a NdtJvity, and how he is> and how the eteroall * geniture is. 
 birtb, or gene- 2 And though it is not very good for us to know the auftere, ear- 
 ratj^^ or neft [ftrong, fierce, fevere"] and originall birth, into the knowledge, 
 tvori^iag. feeling and comprehenfibility of which our firft parents hath brought 
 
 b Mixcure-y us,through the '' infeftion [inftigation] and deceit of the Devil j yec 
 fojfoningyVt- we have very great need of this knowledge, that thereby we may 
 vomngyor learn to know the Devill, who dwelleth in -the moft ftrong [fevere 
 tem^urir/:. or cruell] birth of all: and [that we may learn to know] our own 
 c Or, roufed enemy Sdf, which our firft parents ' awakened and purchafcd for us, 
 up, which we carry within us,and which we our felves now are. 
 
 5. Andalthoughlwritenow, asifthere were a beginning in the 
 
 eternall Birth, yet it is not fo : but the eternall Nature thus bcget- 
 
 teth [or generateth] it felf without beginning •, my writings muft be 
 
 underftood in a creaturely manner ,as the birth of man is, who is a fi- 
 
 militade of God : although it be )^ fo in the eternall Being [eflcncc 
 
 or fubftance] yet that is both without beginning and without end : 
 
 and my writing is onely to this end, that Man might learn to know 
 
 what he is, what he was in the beginning, how he was a very glorious 
 
 eternall holy man, that fhculd never have known the Gate of the 
 
 d Or, tempta- ftrong [or auftere] birch in the eternity, if he had not fuffered him- 
 
 titn. felf to luft after it through the <• infeftion of the Dfivill, and had not 
 
 e yi"^. the eaten of that « fruit which was forbidden him ; whereby he became 
 
 fruit of I be fuch a naked and vain man in a btftiall form, and loft the heavenly 
 
 Atjieremz' girmentof th£ divine power,andlivech no. v in the kingdomeof the. 
 
 triXyUrgem- Devill in the ^infefted Si/«if>f, and feeJech upon the infefted food. 
 
 tri:^. Therefore it is necelTiry for us to learn to know our felves what we 
 
 f Or, poyfo- are, and how we might be redeemed from the anguifhing auftere 
 
 nqusvertHi. birth, ^nd be regenerated or born anew, and live in the new 
 
 Man, 
 
Cbap^j.' Of the St em all Nature, 
 
 Man, C which Is like the firfl: Man before the fall, ) in Clirift our s Re- 
 generator. 
 
 4. For though I fhould fpeakor write never fo much of the F«!7, 
 and alfo of the Regeneration in Chrift •, and did not come to the root 
 and ground, what the fall was, and by what it was we come to perifh, 
 and what that property is w hich God abhorreth, and how that was 
 cffefted, contrary to the comnsand and will of Gcd : What fhould I 
 undcrftand of the thing ? juft nothing! and then how fliouldlfhun 
 or avoyd that which I have no knowledge of : or how fliould I endea- 
 vour to con:e to the New birch, and give my felfe up into it, if I knew 
 not how, wherein, nor wherewith to doe it 
 
 5. It is very true, the world is full of Books, and Sermons of the 
 Fall, and of the New birth- But inmoft part of the Books of the 
 ^ Divines, there is nothing but theHiftory that fuch athing hath been 
 done, and that we fhould be regenerated in Chrifi: , but what doe I 
 onderftand from hence ? nothing : but onely the Hiftor}-, that fuch a 
 thing hath been done, and done againe, and ought to be done. 
 
 6. Our^Divines fet themfelves hand and foot with might and main, 
 with their utmoft endeavotir, by perfecution and reproach, againft 
 this \_ and fay ] that men muft not \_ dare to 3 fearch«Ko the deep 
 Groands,what God is,men muft not fcarch nor curioufly pry into the 
 Deity : but if 1 fhould fpeak plainly what this trick of theirs is ? it is 
 the dung and filth where.vich they cover and hide the Devill, and 
 cloake the injefted malice and wickedneffe of the Devill in Man, fo 
 that neither the Devill, nor the anger of God, nor the ' Evill Beaft in 
 Man, ^ CAXi be difcerned. 
 
 7. And this is the very reafon, becaufe the Devill fmelleth the mat- 
 ter, and therefore he hindereth it , that his kingdome might not be 
 revealed, but that he might continue to be the Great Prince \_ of the 
 world ftill ~\ : for otherwifcjif his kingdome were knowne, men might 
 flie from him ; where is it more needfuU for him to oppofe, than on 
 that part where his Enemy may break in ? He therefore covereth the 
 
 • hearts, minds, thoughts, and fenfes of the Divines, he leadeth them 
 into covetoufneire>pride, and wantonnefle, fo that they ftand amazed 
 with feare and horror at the Light of God, and therefore they fhut ic 
 up, for they are naked, nay they grutch the fight to thofe that fee it ; 
 this is rightly called the fervice and worfhip of the Devill. 
 
 8. But the time is coming, when the Aurora or Day-fpring will 
 break forth, and then the Beaft that evill childe [ or childe of perdi- 
 tion ] fhall ftand forth naked and in great fhame, for the judgement 
 of the Whore of the Great Beaft goech on ; therefore awake and flie 
 away ye children of God, that you bring not the Mark of the Great 
 Evill Beaft upon your forehead with you, before the cleirc Light ; 
 Of eife you will have great fhame and conJfufion of face therewith : 
 
 C 2 It 
 
 If 
 
 iirho hr'mgetb 
 Vi forth out of 
 the wrath tat 
 the Love of 
 God. 
 
 ^ Thco'.ogte, 
 
 ' Or, Evill 
 
 TVtU^ 
 
 ^Bia remaint 
 bidden and 
 undifcdvered. 
 
12 
 
 'Or, under' 
 ftaiid^andcon' 
 Gder it aright. 
 "1 Or, Budding 
 property, 
 
 " Ox^Springmg 
 property. 
 
 Of the Eternaii Nature, Ghap.3. 
 
 ft is now high time to awake from fleepe, for the Bridegroom maketh 
 himfelfe ready to fetch home his bride, and hecometh with a cleere 
 fhining Light -, they th.t fhall have oyle in their Lampe, their Lamps 
 fhall be kindled, and they fhall be Guefts : but thofe that fhall have 
 no oyle, their Lamps Ihall continue dark, and they fhall fleep ftill, 
 and retaine the marks of the Beaft till the Sun rife,and then they fhall 
 be horribly affrighted,and ftand in eternall fhame : for the judgement 
 Ihall be executed •, the children of God fhall obferve it, but thofe 
 that fleep fhall fleep till day. 
 
 Fuftier of the Birth, 
 
 p. The Birth of the Eternall Nature , is like the [ thoughts or ] 
 fenfesinMan, as when a f thought or ] fenfe is generated by forae- 
 what,and afterwards propagatcth it fe't into infinite manyLthoughts] 
 or as a roote of a Tree generateth a f\cck and many buds and bran- 
 ches, as alfo many roots,buds,and branches from one roote,and all of 
 them from that one firft roote.jThcrcfore obferve what is mentioned 
 before : whereas nature confiftOT of fix formes [_ or properties ] : 
 fo every forrt1% generateth againe a forme out ef it felre of the fame 
 quality and condition of it felfe, and this forme now hath the quality 
 and condition of all the formes in it felfe. 
 
 lo. But 'obferve it well : the firft of the fix formes generateth 
 but one'" fource like it felfe,after thefimilitude of its own fountaine- 
 Spirit, and not like the firft Mother the harfhneffe, but as one twig 
 or branch in a Tree , putterh forth another fprout out of it felfe. 
 For in every fountaine- Spirit, there is but one centre wherein the 
 fire fource or fountaine arifeth , and the light arifeth out of the flafh 
 of the fire, and the firft fix-fold forme is in the "fource or foan- 
 "taine. 
 
 I r. But mark the depth, in a fimilitude which I fet down thus j 
 the harfh-fpring in the Originall, is the Mother out of which the o- 
 ther five Springs are generated, vii{^ Birternelle,fire, love, found,and 
 water- Now thefe are members of this Birth [of their Mother '] and 
 without them there Would be nothing but an anguifhing dark vale 
 l^or vacHumT] where there could be no mobility, nor any light or life : 
 But now the life is borne in her by the kindling of the light, and then 
 fhee rejoyceth in her own property, and laboureth in her ownetart, 
 foure quality to generate againe, and in her own quality there rifefh 
 a life againe, and a centre openeth it felfe againe, and the life cometh 
 to be generated againe out of her in a fix fold forme,'yec not in any 
 fuch anguifh as at the beginning, but in great joy. 
 
 12. For the Spring of the great angttilh, which was in the begin- 
 ning before the light, in the [x.mt~\ harfhneffe, from which the bitter 
 
 - fting 
 
Chap. 5 , of the Eternall Nature, 
 
 fting or prickle is generated ; that is now in the fweet fountaine of 
 the love in the light, changed from thd water-fpirit, and from bitter- 
 nefle or pricklineffe is now become the fouutaine or fpring of the 
 joy in the light. Thus now henceforth the fire-flafh is the father of 
 the lightj and the light fhineth in him, and is now the onely caafc of 
 the moving Birth, and of the birth of the love 3 that which in the be- 
 ginning was the " aking fourcc, is now S u L, or the oyle of the love- 
 ly pleafant fountain^, which prefleth through all the fountaines, fo 
 that from hence the light is kindled. 
 
 13. And the found or noife, in the turning wheele, is now the de- 
 clarer, or pronouncer in all the fountaines, that the beloved childe is 
 borne; tor it cometh with its found before all Doores, and in all Ef- 
 fences ■, fo that in its awakening,a]l the vertues or powers areftirring, 
 and fee, fee!f, have fmell, and rafte pne another in the light, for the 
 whole Birth nourifherh it fe'fe in jrs firlt mother, i'/\. the p hari"h ef- 
 fence ■, bein.<^ now i ecome fo thin Ldr puie~l'meek, fweet, and full of 
 
 'joy, and fo the whole birch ftandethjn vei^ great )oy,love,meekneire, 
 and humility, and is nothing eife than a ^leere pleafing tafte, a de- 
 lighting fight, a fweet finell, a ravilhing fount to the hearing, afofc 
 touch, beyond that which any tongue can utter or exprelle, how 
 ftiould there not be joy and love, where,in the very midft of death the 
 Eternall Life is generated, and ^ here there is nofeare of any end, 
 nor can be ? 
 
 14. Thus in the harfhnefle there is a new birth againetunderftand, 
 where the tart IToure aftringency j is predominant in the Birth, and 
 where the lire is not kindled according to the bitter fting or piickle, 
 or from the beginning of the anguifh : But the rifing [_ or exulting ] 
 Joy, is now the Centre and kindling of the light, and the tartnefie 
 j^or aftringency^ hath now s in its own quality the S LI L, Oj'Ie, and 
 Light of the Father ! Therefore now rhe Birth out of the Twig or 
 Branch of the firft tree is qualiiied altogether according to the ' harfh 
 fountaine : aod rhe fire therein i? a tart (^or foure 1 fire, and thebit- 
 ternefle, a tart bitternefle : ard the found a tart found : and the love 
 a tart love, but all in meere perfe^ion, and in a totally glorious love 
 and joy. 
 
 15. And thus alfo the firft bitter fting or prickIe,or the firft bitter- 
 nefle ( after the Light is kindled, and that the firft Birth ftandeth in 
 pcrfeftion) gcnerateth againe out of its own quality an ^effence, 
 wherein there is a Centre, vhere alio a new fountaine or fonrce 
 fpringcth up in a new fire or life, having the condition and property 
 ofallthequalities-andyet the bittern-^lTe in this new fprout is chiefcft 
 among all the qualities : fo that there is a bitter bitternetle, a bitter 
 tartneffe, a bitter water- fpirir , a bitter found, ^bitter fire, a bitter 
 love, yet all pcrfedly in the t rifing up of Great Joy. 
 
 16. And 
 
 '3 
 
 ° Or, Lalie tf 
 Torment. 
 
 POr, Soure, 
 
 tart fprbigir.g 
 fubJiantiaUtj. 
 
 ^ Or, for. 
 
 ^ Or , tarty 
 foure foun- 
 taine. 
 
 ^Tmg or 
 branch. 
 
 *^Or, exulting 
 l^ tat Joy. 
 
J - of the St email Nature. Chap.5 i^ 
 
 \S. Andthefiregenerattthnowalfoafire, sccording to the pro- 
 perty of every quality, in the tart fpirit it is tart i in the bitter, bit- 
 ter •, in the love, it is a very hearty yearning.klndling of the love, a 
 ■ totall, fervent, or burning kindling, and caufeth very vehemeut de- 
 u Oo lifi' fires 5 in the found, it is a very fhrill tanging ° fire , wherein all things 
 
 arevery clearly and properly diftinguifhed , and where the found in 
 all qualities tellethorexpreffeth,as it were with_ the lips, or tongue, 
 whatfoever i: in all the fountain fpirits, what joy, vertue, or power, 
 effence* fubftance, or property, [^they have^ and in the water it is a 
 very drying fire. 
 
 17. The propagation of the Love ismoft efpecially to beobfer- 
 ved, forit isthelovelieft, pieafanteft, and fweetcft fountain of all, 
 when the love generateth again a whole birth, with all the fountains 
 » Orytvdl- of che original efilncei out of it felf,fo that the love in all the 'fpring- 
 Jpring. ing veins in that new birth be predominant and chi^efe, fo that a cen- 
 
 ter arifeth therein, then the firft effence, viz. the Tartnefle, is wholly 
 defirous or longing, wholly fwect, wholly light, and giveth it felf 
 forth to be food to all che qualities, with a hearty afteaion towards 
 them all, as a loving mother hath towards her children-, and here the 
 Bitternefl'e maybe rightly called Joy j for it is the rifing or mjving 
 Qthereof:^ what joy there is here, there is no other fimilitude of 
 it, than when a man is fuddenly and unexpeftedly delivered out of 
 the pain and torment of hell, and put into the light of the Divine 
 
 Joy- 
 
 i8. So alfo the found, wh«ft the Love Is predominant, it bringeth 
 moft joyfuU tidings, or newcs into all the forms of the Birth, as alfo 
 the fire in the love, that kindlech the lo>fc rightly in all the Fountain- 
 rpirits,as is mentioned above j and the Love kindleth Love in its ef- 
 fence. When the Love is predominant in Love, it is the fweeteft, 
 raeekeft^liumbleft, lovingeft fountain of all that fpringeth in all the 
 fountains : and it confirraeth and fixeth the heavenly birth, fo that it 
 is a holy divine Effence or Subftance. 
 
 ip. YoQ muft alfo mark the form of the Water-fpirit, when that 
 generateth its like, fo that ic is. predominant in its regeneration or 
 fecond birth , and that a center be awakened in it , (which It felf in 
 its own effence doth not awaken, but the other fountain- fpirits do it 
 therein) it Qthe Water-fpiritJ is ftill and quiet as a meek mother, 
 , . , and furt'erech the other to fow their feed into it, and to awaken the 
 T Or, begmxitb Q^^xtti in ic, fo that the fire rifeth up, from whence the life y is mo- 
 toprre. ^^^ In this l^form^ the fire is not a hot burning Qfcorching] fire 
 
 but cool> milde, foft and fweet : andthebicterneffe is no bitrerneffe 
 but cool, milde, budding, and flowing forth, from whence the form- 
 ing [or figuring and beauteous fhape 3 in the heavenly glory pro- 
 <:eedeth, and is a moft beautifull fubftance j for the found alfo in thi ^ 
 
 birth, 
 
chap. 4 • Of the trm Sternall Venture, 15 
 
 )irth, floweth forth raoft pleafantly and harmonioufly, all as it were 
 palpably or feelingly ', or in a fimilicude, as a word thac cbmeth to be 
 an effence, or a comprehenfible fubftance. For in this regeneration 
 thac is brought to paffe in the water-fpirit, (that is, in the true mo- 
 ther of the regeneration of all the fountain fpirits) ail is as it were 
 comprehenfible or fubftantiall : although no comprehenfibility muft 
 be aaderftood here, but fpirit. 
 
 C H A P. IV. 
 Of the * true eternal! Nature, that iV, oftbe numberUp, and * On right* 
 cndlejfe f generating oftbe Birth oftbe eternal Effence^vcbich | Begetting^ tr 
 is the Evince of all Ejfences j out of which nere generated, propagati6a. , 
 horn^and at length createdtihia Worlii^n>iththe Starves and 
 Elements , and all vphatfoever moveth^ fiirreib, or livetb 
 therein. 
 
 The open gate of the great *Depth, 
 
 I. TLlEre I muft encounter with the proad and feeming wife con- 
 J^ceitcd, who doth but grope in the dark, and knoweth or un- 
 derftandeth nothing of the Spirit of God, and muft comfort both him 
 and alfo the defirous longing Reader who Idveth God, and muft (hew 
 them a little doore to the Heavenly Eflencc i and fhew them in 
 what manner they fhould underftand thefe writings, before I come 
 to the chapter itfelf. 
 
 2. I know very well, and my fpirit and minde fheweth me as 
 much, that many will be offended at the fimplicity and meannelfe of 
 theAnthour, for offeiing to write of fuch high things j and many 
 will think, C^ith themfelves) he hath no authority to do it, and that 
 he doth very finfully in it, and runneth clean contrary to God and his 
 will, in prefumhig,bcingbutaman, togoeabouc to fpeak and fay 
 what God is. 
 
 3. For it is lamentable, that fince the fall of Adam, we fhould be- 
 fo continually cheated and befooled by the Devill, to think that wc 
 
 are not the children of God, nor of his * effence. He continually g Subfiaxce, 
 putteth the monftrous fhape or form into our thoughts, as he did in- oroff-lbring. 
 to our mother Ez/f, which Ihe gazed too much upon,and by her re- 
 prefenting it in her imagination, fhe became a childeof this world, 
 wholly naked and vain, and void of underftanding : And fo he doth 
 to us alfo continually ftill j he would bring us into another I- 
 
 mage, 
 
l6 
 
 b DcfiruSii' 
 cfi or perdition 
 
 ^ OtiCarrkd 
 about him. 
 «• n^ity reafofff 
 orslfiU. 
 
 « Prefervati' 
 on^or propaga.- 
 tios. 
 
 f Prefervati- 
 on^or prote^i- 
 
 071. 
 
 % Hvgen'itus. 
 *> Bcpotten. 
 or borfiyOr 
 ticiigbtfarth. 
 
 Of the true Eternall Nature, Ghap.4; 
 
 raage,ashedid£^'f,th.ll: we might be afhamed to appeare in the 
 prefenceorthe Light and power of God, as /Idsm and Eve were, 
 when they hid themfelvesbehinde the trees, (that is, behinde the 
 monftroiis fhape or fonnj when the Lord appeared in the centre of 
 the birdi of their lives, and faid. Where art thou ^^ ;» ? And he 
 fiaid, I am naked, and am afraid-, which was nothing elfe, but that 
 his beliefe Qor faith] and knowledge of the holy God, was put out : 
 for he beheld the monftrous fhape which he had made to himfelfe by 
 his Vmaginarion and luft, by tlic Devils Qnftigation] reprefentation, 
 and falfe perfwading, to eat cf the third^PrincipIe wherein b cor- 
 ruption was. 
 
 4. And now when he faw and knew by that which God had told 
 him, that he fhould die arid perifh, if he did eat of the knowledge 
 of good and evill : it made him continually imagine that he was now 
 no more the child of God, and that he was not created out of Gods 
 own cflence or fubftance, out of the firft Principle : he conceived 
 that he was now but a meere child of this world, when he beheld his 
 corruptibility , and alfo the monftrous image which he ' was in , and 
 that the ParadificalH underftanding, delight and joy was departed 
 from him, fo that his fpirit and perfeftion was driven out of Pjra- 
 dife, (that is, out of the fecond Principle of God, where the Lighc or 
 the Heart of God is generated from eternity to eternity, and where 
 the holy Ghc^ proceedeth^ironi the Father and the Sonne) and that 
 he now lived no more meerly by the word of God, but did eat and 
 drink^ viz,, the ' birth of his life henceforward confifted in the third 
 Principle, that is, in the LRegion, Kingdome, or dominion of the 
 Starres and Elements, and he muft now eat ofthevertue and fruit 
 tnereof, and live thereby : and thereupon he then fiippbfed> that he 
 was part recovery, and that the noble image o{ God was deftroyed. 
 And befide, the Devill alfo continually reprefented his corruptibility 
 and mortality to him, and himfclte could fee nothing elfe, being he 
 was gone out of paradife, that is, out of the incorruptible holy ^ ge- 
 niture (^or operation] of Godj wherein he was Gods holy image and 
 childe,in which God created him to continue therein for ever. And if 
 the mercifull love of God had not appeared to him again in the cen- 
 ter of the birth of his life,and comforted him^ he would have thought 
 thit he were wholly departed, or quite feparared from the eternal! 
 Divine birth,and that he were no more in God, nor God any more in 
 him, and chat he were no more of Gods eltence. 
 
 5 But the favourable love, (that is, the « onely begotten Sonne of 
 God, or that I may fctiit down fo that it may be underftood,the love« 
 ly fountain where the light of God is ^ generated,) fprung up,& grew 
 again in Adatn in the center of the birth of his life in the.fifth form of 
 his birtli , y.'htith'j Adam perceived that he was not broken oft from 
 
 the 
 
Chapij. Of the true SUrnall Nature, 
 
 the Divine root, but that he was ftill the childe of Gocl,and repented 
 him ofhisfirfteviiiluft : and thereupon the Lord (hewed him the 
 treader upon the Serpent, who fhould deftroy his monftrous birth i 
 and fo he fhould from che monftrous birth be regenerated anew, in 
 the fhape, form, power and vertue of the treader upon the Serpent, 
 and be brought wich power again into Paradife, into the holy birth, 
 and eat of the » Word of the Lord af ain, aud live ecernally,in fpire of 
 all the * gaces of the wrathful neiJcjwheiein the Devil liveth; concern- 
 ing which there (hall be further mention marie in its due place. 
 
 6. But raarkand coiifider this well, d<a£ Reader, and let not your 
 fimplicity deceive you , the Auihour is no: greater than othcis, he 
 knoweth no more, neither hath he any greater authority than other 
 children of God. Do but look upon yoar felf, why have you earthly 
 thoughts of your felf ? why will you be m.ocked by the Devill, and be 
 fooled by the world, \_ fo as to be led co thiiik^ that you are but 
 a kinde of Figure like God , and not generated or begotten of 
 God? 
 
 7. Your monflrons form or ftiape indeed is not God, nor of his 
 elTence, or rubftance,but the hidden man , ^ which is the foul, ' is 
 the proper elTence of God, forafmuch as the love in the light of God, 
 is fprung up in your own centre, out ofwhich the holy Ghoft procee- 
 deth, wherein the fecond Principle of God confifteth : How then 
 fhould you not have power and authority to fpeak of God, who is 
 your Father, of whofe eflence you are? Behold, is not the world 
 Gods, and the light of God being in you, it muft needs be alfo yours, 
 as it Js- written , T/;£ Father kub f^vtn all things to the SonnCy and the 
 Sonne hith^ivra all to you. The Father is the eternall power, or ver- 
 tue, and the Sonne is the heart and light continuing eternally in the 
 Father, and you continue in the Father and the Sonne. And now 
 being the holy Ghoft proceedeth from the Father and the Sonne^and 
 that the eternall power or vertue of the Father is in you, and that the 
 eternall light of the Sonne ftiineth in you , why will you be fooled ? 
 Know you not what Pau/ faid ? That our convcrfation U m heavcn/rem 
 whence ive expcSi our S<ivwur Jcfus C^rifl , who will bring us out of 
 this monftrous Image, or Birth (in the corruption of the third prin- 
 ciple of this world,in the "^Paradificall birth to eat the word of the 
 Lord. 
 
 8. Why will you be fooled by Antichrift ; by his lawes [precepts]] 
 and pratings ? Where will you feek God ? In the deep above the 
 ftarres ? You wiJl not be able to finde him tliere. Seek him in your 
 heart " in the centre of the birth of your life;ar.d there you (lull finde 
 himjas our father Adam and mother Eve did. 
 
 9. ¥or khy/rkten, Tou muji be boin aiteryiJirough the tvatcr and 
 the Spirit fOr el/eyouJbzU)iot/eetf.>ei[/ngdom2 of God. This birth muft 
 
 D be 
 
 ^rerbumDo- 
 iri, 
 Cr^ power. 
 
 mint 
 
 ^ . irhich the 
 fotdii. 
 \ Or, out of 
 Gods orvn ef- 
 fcnce or fub- 
 fiance, (a a 
 childe is the 
 fathers own 
 fubslance. 
 
 *" Or, paradji' 
 cdl fufitnance, 
 
 " Or, /« the 
 gound or 
 fcuf/djtisn of 
 the beginning 
 and fufra-nlng 
 
 of 7711^ S life. 
 
1 8 Of the true Eternall Nature, Ghap.4; 
 
 be done within you : the heart,or the Sonne of God muft arife in the 
 birth of your life •, and then the Saviour Chrift is your faithfirfi Shep- 
 herd,and you are in him,and he in you,and all that He and his Father 
 hathjis yours,and none fliall pluck you out of his hands •, and as the 
 Sonne (viz. the heart of the Father) is one Qwith the Father,3fo alfo 
 thy new man is one in the Father and the Sonne,one vertue or powers 
 one light,one life,one eternall Paradifc,one eternall heavenly «» binh, 
 o OtyCnduring one^ather,Sonne,and holy Ghoft,and thou his childe. 
 fub^mce. 10. Doth not^be Sonne fee plainly what the Father doth in his 
 
 houfe ? and now if the Sonne learn to do the fame thereby , what 
 difpleafure will the Father have towards his Sonne for it ? Nay, 
 will not the Father be well pleafed that his Sonne is fo apt Qand for- 
 ward to learn ? 3 Then vthy Ihould the heavenly Father be fo dif- 
 pleafed with his children in this worlds which depend upon him, 
 and enquire after him ? which would fain learn to know him, fain 
 labour in his works,and do his will ? Doth not the Regenerator bid 
 , us come to him, and whofoever cometh to him^ he will not rejeft ? 
 
 p Ct.'iyfhhihnd why fhould any P refift the fpirit of Prophefie, which is Gods ? Look 
 thtfpirit of the upon Chrifts Apoftles, did any other teach them than God, who was 
 mAnifffteaion in them.and they in him ? 
 
 of the hidden h, O dear children of God in Ghrift, flye away from Antlchrift, 
 
 things of God. who hath fet up himfelfe over all the coafts oi the earth, and who fet- 
 
 eth a painted image before you,as the Serpent did before our mother 
 
 qQj. Yeprcfen- -^^^j^nd ^painteth your own image of God [^as if it were J farre oft 
 
 tetb *to you. ^'^^^ ^^'^ • ^^^ confider what is written, The word is near tbec^yea Ik 
 
 thy heart andUpi. And God himfelf is the word which is in thy heart 
 
 and lips. 
 
 12. But Antichrift hath neverfoughtany thing elfe but his own 
 pleafure in the third principle , and to fultill it in the houfe of flefh : 
 and therefore he hath detained people wiiii lawesof his own in- 
 venting, which are neither grounded in Nature, nor in the Para- 
 dife of God, neither are they to be found in the centre of the birth of 
 life. 
 
 13. Dear children, confider, how mightily and powerfully, with 
 wonders, mirac)es,and works, the Spirit of God went forth in word 
 and deed in the times of the Apcftles, and after, till Antichrift, and 
 the fpirit of felf prif^e, wich his invented lawes and Aftrall wifdome 
 brake forth, and fet himfelf up by that worldly and flefhly arm [_ or 
 by the authority of the worldly Magiftrate] meerly for his own plea- 
 
 , f fure and honour fake, where the moft precious words of Chrift (who 
 gave no lawes to man, but the law of Nature and the law of Love, 
 ; which is his own heart) muft be a cloak for him, viz. for Anti- 
 chrift , who is a Prince in the third Principle : what he ordains 
 muft be as the voyce ca Mofes out of the Bulh : and fo the man of 
 
 Pride 
 
 
Cbap.i* Of the true EternAll Naturel ip 
 
 Pride makes as if himfelfe had ' Divine power upon Earth,afld know- * Divine , ar 
 eth not in his blindneffe the Holy Ghoft will not be '"tied (_ ©r bound A^ojioUcaU 
 i up to their Cannons and Humane Inventions]. Authorities or 
 
 * 14. But if any would attainefalvation, he muft be borne againe, JusDivinum. 
 through the Water in the * Centre of the Birth of Life, which fpring- ^Or, blhded 
 eth up in the Centre in the light of God : for which end God the Fa- and mociied by 
 ther hath by his Sonne commanded Baptifroc, that fo wee might have them. 
 a Law, and a remarkable figne of Remembrance, fignifying how a tm the ground 
 "childevoydofunderftanding receiveth an Outward figne, and the whire the 
 Inward Man the power and the New Birth in the centre of the Birth graine ofMn- 
 of Life •, and that there arifcth the confirmation , which the light of fiard-feedts 
 God brought into Adamy when the light ot God the Father, in the forone and 
 centre of the fift forme of the birth of the Life of Adam brake forth fpr'mgeth up. 
 or fprung up. Thus it is both in the Baptifme of an Infant or childe, u Or, infant. 
 and alfo in the repenting Convert that in Chrift returneth againe to 
 the Father. 
 
 - 1$. The laftSupperof Chrift with his Difciples, is juft fuch ano- 
 ther Covenant as the (jPaedobaptifme or ] Baptifme of Infants. That 
 which is done to the Infant in Baptifraejthat is done alfo to the poore 
 finner which avfakeneth from the fleepeof Antichrift, andcometh 
 to the Father, in, and through Chrift j as fhall be handled in its 
 place. 
 
 \6. I have therefore been defirous to warneyou , and tell you be- 
 forehand, thac you rauft not looke upon flefh and bloud in ihefe high 
 things, nor upon the worldly wifdome of the Univerfities, or high 
 Schoolcs : but that you fhou'd confider, that this wifdome is planted 
 and fown by Go-^ himfeKe in the fiift, and laft^ and in all Men : and 
 you necid ov.ely to retur'-ewith the Prodigall loft Sonne to the Fa- 
 thefjand then be will rlcith you with a new Garment,and put a feale- 
 ring npon the hand of your tninde : and in this Garment onely you 
 have power to fpeak of the * Birth of God. " Or, Dlvm 
 
 17. BtJt if you have nor gotten this Garment on, and will prattle Birth, 
 and taike much of God, then you are a thicfe and a murderer, and you 
 enter not into the Sheepfold of Chrift by the Doore, but you climbe 
 over into the Sheepfold with Antichrift and the Robbers, and you 
 will doe nothing but murder and fteale, fceke your owne reputation, 
 efteeme, and pleafure, and are farrc from the kingdome of God : 
 your Univeifitie-Learning, and Arts, will availe you nothing : it is 
 your poyfon that you are promoted by the favour of Man to fit in 
 great Authority and Place, for you fit upon the ftoole of Peftilence : 
 you are but a reeere fervant or minifter of the Antichrift *, but if you 
 * be new borne, and taught by the Holy Ghoft, then your place or of- 
 fice is very pleafing and acceptable to God, and your ftieep will hcare 
 your voyce, andyouftiall feed them and bring them to the chiefe 
 
 D 2 Shep- 
 
20 
 
 ' Or,&«^e«»>i;. 
 
 ^Indtffolubk. 
 « Aftrdl.ftar- 
 ry^ or m-y 
 fpiritofman, 
 
 ^ n'ealfe^ fee biff 
 tmpty , and 
 dry. 
 
 '' Or iA](ing 
 propertitu 
 f Or, ff-'oriae in 
 contifutrM ge- 
 nerating : as 
 the breath gO' 
 etb in and out 
 continually for 
 the prc/crviag 
 oflife. 
 
 f Or, Strong. 
 ^ Or exercife 
 its thonghts 
 andpurpofcs 
 in refgnation. 
 
 Of the true Eternail Nature, Chap.4. 
 
 Shepherd: God will require this atypurhaads, therefore take heed 
 what you teach and fpeak of God without the knowledge of his Spi- 
 rit, that you be not found to be a lyar. 
 
 Now htre foUoxvetk the Chapter* 
 
 18. The Eternal! 'Generating is a notbegVnning Birth, and it 
 hath neither number nor end, and its depth is bottomlelfe, and the 
 band oflife '' uncorruptible : The * Sydereall and Elementary Spirit 
 cannot difcerne it, much lefie comprehend it : it onely feeieth it, and 
 fecth a glimpfe of it in the minde : which \_ minde ] is the chariot of 
 the foule, upon which it rideth in the firft Principle in its owr feate 
 in the Fathers Eternail Generating [_ or Begetting] : for its own fub- 
 ftance is altogether ^ crude,without a body, and yet it hath the foime 
 of the body in its own fpirituall forme , underftand according to the 
 Image : which foule, if it be regenerated in the lighr of God, it feeth 
 in the light of God the Father ( which light is his Glance, Luftre, or 
 Sonne, ) in the Eternail Birth, wherein it liveth and remaineth eter- 
 nally. 
 
 ip. Underftand and confider it aright O Man : God the Father 
 made Man : the beginning of whofe body is out of thel^one jEiemcnt, 
 or Roote of the foare Elements from whence they proceed, which 
 (^one Element] is the fift Efl'ence, [^ or Qyinteflence ] hidden under 
 the foure Elements, from whence the dark Chaos {_ mift, cloud, or 
 ddijft ] had its beeing, before thje times of the Earth : whofe oiiginall 
 isthefpringofWater, and out of which this world with the Sfarres 
 and Elements, as alfo the Heaven of the third Principle,was createdr 
 
 20. But the foule was breathed into man, mccrely out of theori" 
 ginall Birth of the Father by the moving Spirit ( underl\and,the Holy 
 Ghoft which goech forth from the Father out of the light of the Fa-. 
 ther). Which orlginall Birth, is before the Light of Life, which is in ■ 
 the foure * Angijilhes,, out of which the light of God is kindled, 
 wherein is theorigipallof the Name of God : and therefore the fouJcu 
 is Gods own Effence or fubftance. 
 
 21. And if it elevate it felfe back into the Anguifhof the foure 
 formes of the Origrnail, and will horribly f breath forth out of pride 
 in the Originall of the Fire, knowing it felfe [^ fhall ] fo (^ become ] 
 powerfuU j it fo beconieth a Devill: For the Devils alfo with their 
 Legions, had this Originall, and they out of pride would live in the 
 5 fierce wrath of the fire, and fo they periflied> and remained Der 
 vils. 
 
 22. Yet if the foule elevate its '^Imagination forward into the 
 lighten meeknefic and cpmelineffe or humility, and doth not ( as Lu- 
 cifer did ) ufc the ftrong power of its ike, .incJts qualification [ or 
 
 breathing ] 
 
 i 
 
Chap.4» ^f ^^^ ^''''^ Sternall ^^ture, 
 
 breathingl then it will be fed by the ' Word of the Lord,and getteth 
 vertue, power, life, and ftrength, in the ' Word of the Lord, which is 
 the heart of God ', and its owne Original) ftrong [ fierce wrathful! 3 
 fource of the Birch of the Eternali iife,becometh Paradificall,exceed- 
 ing pleafant, friendly, humble, and fweet, wherein the '^rejoycing 
 and the fountaine of the Eternali ' Songs of Pr aifcr fpringeth up : and 
 in this Imagination it is an Angel and a childe of God, and it behold- 
 eth the Eternali Generating of the"" indiffoluble Band ; and thereof 
 It hath abilitie to fpeak (for it is its own EiVence or fucftance ) but 
 Tit is ^ not \_ able to fpeak ] of the infinite gefierating, for that hath 
 neither beginning nor end. 
 
 22. Butifitundertakethtofpeakof the unmeafurablc fpace [^ or 
 infioice Geniture 3 then it becomech full of lyes, and is troubled and 
 confounded: foritbelyech the unmeafurabk ©city, asAncichrift 
 doth, which will have the Deity to be o.teiy above the ftarry Heaven, 
 that thereby hi mfelfe may remaine to be God upon Earch,riding up- 
 on the great Beaft, which yet muft fhortly goe into the originall lake 
 of Brimftone, into the " Kingdome of King Lucifer j for the time is 
 come that the Beaft fhall fae revealed and fpewed out •, concerning 
 which wee may be well enough undcCiood here by the Children of 
 Hope •, but there is a wall and feale beifore the fervants or minifters 
 of ° Ancichrift, till the wrath be executed upon her whorcdome, and 
 that ftiee have received her full wages, and that the p Crowne of their 
 Dominion which they hi ve worne, be their fhime, and till the eyes 
 of the blinde be opened ; and then fliee will fit as a fcorned whore 
 which every one will adjudge to Damnation. 
 
 The very jublime Gate of the Holy Trinity , 
 for the Children of ^od, 
 
 24. If you lift up your thoughts and minds, and ride upon the 
 Chariot of the foule, as is before mentioned, and looke upon your 
 felfe» and all creatures, and confider how the Birih of life in you tak- 
 eth its Originall, andchelightof your life, whereby you can behold 
 thefhining oftheSunne ', and alfo looke with your Imagination* 
 without the light of the Sunne, into a huge vaft fpace , to which the 
 eyes of your body cannot reach: and then confider what thecaufe 
 might be that you are more Rationall thin the other Creatures, fee- 
 ing you can fearch wha^ is in every thing ; and confider farther, from 
 whence the'Elements,Fire. and Aire take their Originall, and how the 
 Fire comech to be in the Water, and generateth it felfe in the Wa- 
 ter: and how the light of your body generatcth it felfe in the Wa- 
 ter. 
 
 2$. And then if you be borne of Gad, you attaine to what God 
 
 and 
 
 21 
 
 mini. 
 
 ^ Laughing 
 
 for joy. 
 
 ' Or, Haltlu. 
 
 jahs. 
 
 ni Note tvhat 
 is pofiihle to be 
 fpol^cn ofy atd 
 whai not. 
 
 ^ OXyDomlnm 
 
 of the anger of 
 God. 
 
 ° The wbsre 
 oft he Be-ift. 
 ^Oifirnimnt 
 of her ^iffg'. 
 dome. 
 
22 
 
 ^VvL.Thefirfi 
 
 andthethvi 
 
 TrhtcipU. 
 
 J Or, Mingle 
 tbemfelves. 
 
 ^ Anmall »r 
 
 Beaftiall man.] 
 
 Of the trueEternall N'ature, Cbap.4; 
 
 and the Eternall Birch is : for you fee, feele, and finde, that all thefc 
 muft yet have a higher roore, from whence they proceed, which is 
 not vifible but hidden : efpecially if you look upon the ftarry Heaven 
 which endureth thus unchangably, therefore you ought to confider 
 from whence it is proceeded, and how it fubfiftcth thus , and is not 
 corrupted, nor rlfeth up above, nor falleth do Jvne beneath, though 
 indeed there is neither above nor beneath there. Now if you confi- 
 der what preferveth all thus, and whence it is : then you finde the 
 Eternall Birth that hath no beginning, and yon finde the Originall of 
 the Eternall Principle, vi\. the eternall indiflbluble Band : and then 
 fecondly, you fee the feparacion \ in that the matcriall world,with the 
 Starres and Elereents,are out of the firft Principle, which containeth 
 the outward and third Principle in it : for you finde in the Elementa- 
 ry Kingdome or Dominion, a caufe in every thing , wherefore it is 
 generateth and moveth as it doth : but you finde not the firft caufe 
 from whence it is fo : there are therefore ■» Two (ever all Principles ; 
 for you finde in the vifible things a corruptibility, and perceive that 
 they muft have a beginning, beaufe they have an end. 
 
 2(5. And thirdly, you finde in all things a glorious power and ver- 
 tue, which is the life,growing and fpringing of every thing, and you 
 finde that therein lyeth its beauty and pleafent welfare, from wheoce 
 it ftirreth. Now look upon an hearb or plant, and confider it, what 
 is its life which makesit grow? and youfhall fiude in the Originall, 
 harfhneffc,bitternefle,fire,ard water, and if yoa fhould feparate thefe 
 foure things one from another, and put them together againe, yec 
 you fhall neither fee nor find any growing,but if it were fevered from 
 its own mother that generated it at the beginning, then it remaineth 
 dead 5 much leffe can you bring the pleafant fmell, nor colours in- 
 to it. 
 
 ^7. Thus you fee that there is an Eternall Roote, which aftbrdeth 
 this i and if you could bring the colours and vegetation or growing 
 into it,yet you could not bring the fmell and vertue into it : and thus 
 you will finde in the Originall of the fmell and of the tafte, there muft 
 be another Principle, which the ftock it felfe is not, for that Princi- 
 ple hath its originall from the light of Nature. 
 
 28. Now look upon the humane life a little further, you neither 
 fee,finde,nor apprehend any more by your fight,thau flefli and bloud, 
 wherein you are like other Beafts : fecondly, you finde the Elements 
 of ai re and fire which I worke in you, and that is but an animall or 
 beaftiall life, for every beaft hath the fame in it, from whence pro- 
 ceedcchthe luft to fill them, and to propagate thcmfelvcs, as all 
 plants, hearbs, and grafic) and yec you finde no true underftanding 
 to be in all thefe living creatures *, for although theSrarres orCon- 
 ftellations doe operate in f Man, and afford him the fenfcs, yet they 
 
 are 
 
Chap.4> Of tht true Eternal/ Nature, 
 
 »J 
 
 'Or, t/pona 
 darl^plaee, 
 " Intvard fen' 
 fes or thoughts 
 
 ^ Or,ThoughtSi 
 or inward 
 fenfis. 
 
 tpcr 
 
 this que^m. 
 
 are onely fuch fenfes as belong to nouridiment and propagation, Jike 
 other Beafts. 
 
 29. For the Starres themfelves are fenfleffe, and have no know- 
 ledge or perception, yet their foft operation in the water maketh a 
 feediing, flowing forth, or boyling up one of another , and in the 
 tincture of the blond, they caufe a rifing, feeing, feeling, hearing, and 
 cafliing. Therefore confidcr from whence the tinftore proceedeth, 
 wherein the noble life fpringeth up ? Thai thus becometh fweet from 
 harfhnelfe, bitternefle, and tire, and you Hiall certainly finde no other 
 caufe of it than the light: but whence cometh the light t that it can 
 ftune * in a dark body ? If you fay it cometh from the light of the 
 Sunne, then what fhineth in the night, and enlighteneth your " fen- 
 fes and underftanding fo ? that though your eyes be fhut , you per- 
 ceive and kno«' what you doe ? Here you will fay, the noble minde 
 doth lead you,and it is true. But whence hath the minde its originall ? 
 You will fay, the ^ fenfes make the minde ftirring •, and that is alfo 
 true. But whence come they both ? What is their birth or off" fpring ? 
 Why is i t not fo with the Beafts ? 
 
 50. My deare Reader, if you be able, T breake open all, and looke {"Q^'anCt 
 into the pith, yet you (hail not finde it, though you Ihould feek in the ' '^' 
 Deepe, in the Starres, in the Elements, in all living Creatures, in 
 Stones, Plants, Trees, and in Metalls i alfo in Heaven and Earth, you 
 fhall not finde it. Now you will fay , Where then fhall I finde it ? 
 Deare Reader, I cannot fo much as lend you the Key that w'il lead 
 you to it. But I will direft you v/here you fhall finde it •, it lyeth in 
 the third Chapter of the Evangelift; S' John y in thefe words i Ton 
 mufi be borne anenv by water and by the H9iy Ghofl. This Spirit is the 
 Key, when you attaine it, receive it, and goe before the firft Prin- 
 ciple, outof which tlvs world and all Creatures are created, and 6- 
 pen the firft rooce, from which fuch vifibie and fenfible things did 
 fpring 
 
 3 1. But you will fay, this is onely God, and he is a fpirit, and hath 
 created all things out of nothing. Tis very true, he is a Spirit, and in 
 our fight he is as nothing : and if wee had not fomc knowledge of him 
 by the Creation, wee fhould know nothing of him at all j and if he 
 himfelfc had not been from all Eternity, there could nothing have 
 ever been. 
 
 5^. But what doe you thinke there was before the times of the 
 world, out of which the Earth and Scones proceeded, as alfo the 
 Starres and Elemenrs ? That out of which thefe proceeded was th«. 
 Roote : But whit is the Roote of thefe things ? Looke, what doe you 
 finde in thefe things ? Nothing elfe but fire, bitternefle, and harfh- 
 nefle, [_ or iftringent fourneile j and thefe three are but one thing,, 
 and hence all things are generated. Now this was but a Spirit before 
 
 thej 
 
«4 Ofthe ttueStermllN'Atuvel Chap,^; 
 
 the times of the world, and yet you cannot finde God in thefe three 
 formes : the pure Deity is a light which is incomprehcufibie, and un- 
 perceivable, alio allmighty and all-powerfoll, where is it then that 
 nren may finde God ? 
 
 33. Here open your nobie minde, fceandfcarch further*, feeing 
 Cdd is onely Good, from whence cometh tlie Evill ? And feeing aifo 
 that he alone is ^e life, andthe light, and the holy power, as it is un- 
 deniably true, firom whence cometh the anger of God ? From whence 
 cometh the Devil], andhis [ evill ^ will i alfo HelF-fire, from whence 
 Irath that its Originall ? Seeing there was nothicg before the time of 
 this world, but onely God, who was and is a Spirit, and cbntinneth 
 fo in Eternity : From whence then is the firft Materia, or matter of 
 Evill ? For reafon giveth this judgement, that there muft needs have 
 been in the Spirit of God, a will to generate the fourcc or fountaine 
 of Anger. 
 
 34. But now the Scripture faith , The Devill was a haly Angd : 
 and further, it faith : Thou trt not a. God that wUletb tvlU -. and in 
 E-^l(iel: ^sfun as I livc^l vo'iU not the death of a [inner : this is tefti- 
 fied by Gods earrieft fevere punifhing of the Devils, and all finners, 
 that he is not pleafed with death . 
 
 3 5. What then moved the Devill to be angry, and evill ? What is 
 the firft matter [ of it 3 in him , feeing he was created out of the Ori- 
 ginall Eternall Spirit ? Or from whence is the Originall of Hell, 
 wherein the Devils fhall remaine for ever, when this world, with the 
 Scarres, and Elements, Earth, and Stones, fhall perifh in the endi. 
 
 55. Beloved Reader, Open the eyes of y6iirminde herej and 
 know, that no other f anguifh j fource will fpring up in him f and 
 torment him ^ than his own Equality : for that is his Hell out of 
 which he is created and made : and the light of God is his eterndl 
 fhame, and therefore he is Gods enemy, becaufe he is no more in the 
 light of God. 
 
 57. Now you can here produce nothing more, that God fhould 
 ever ufe any matter out of which to create the Devill, for then the 
 Devill might juftifie himfelfe, that he made him evill, or of evill mat- 
 ter : for God created him out of nothing, but meerly out of his owne 
 Effence or Subftance, as well as the other Angels t As it is written j 
 Through himy and in hm, are all things : and his onely is the IQjfgdome^ 
 the Pewert andthe Glory •, and all in him, as the holy Scripture wit- 
 * Or ^accounted neffeth : and if it were not thus, no f.nne would be * imputed to the 
 fime. Devill, nor men, if they were not eternal!, and both in God, and out 
 
 of God himfelfe. 
 
 §8. For to a Beaft, (which is created out of matter ) no (inne may 
 
 be imputed', for its Spirit reacheth not the firft Principle*, biit it 
 
 hath its originall in the third Principle in the Elementary and fyde- 
 
 ■ ■ reall 
 
 * Or, worl^wg 
 proper tie. 
 
Chap.4» OftbetraeEtemallNAture. ' a 5 
 
 reallkingdome^nthecorrupribilicy.and it reach^thnoc the Deify, 
 as the Devil and the foul of man doth. 
 
 g9 And if yoo cannot beleeve this, take the ho!y Scripture before 
 you, which tclleth you, that when man was fallen into finne, God 
 fent him his own heart, life or light, out of himfelf into the fle(h,and 
 opened the gate of the birth of his life, wherein he was united with 
 God, and being broken off in the light CpartJ (yet continued in the 
 originall of the firft Principle) he hath kindled that light, and fo uni- 
 ted himfelf to man again. 
 
 40. If the foul of man were not [fprunglout of God the Father 
 out of his firft Principle, but out of another matter , he could not 
 have befl:owed that higheft earneft or pledge of his own heart and 
 light upon him, as himfelf witneffeth » faying, 1 am the light of the 
 vp»rld,aHd the life ef Mm : but he could very well have redeemed or 
 helped him fome other way. 
 
 41. But what do you think that he brought to man into the flefh 
 when he came ? Nothing elfe but what Adam and our mother Evt 
 had loft in Paradife : the fame did the treader upon the Serpent 
 bring again to the monftrous birth, and delivered man out of that 
 Elementary ancJSydereallhoufe of flefb, and fet him again in Para- 
 dife : of which I will write at large hereafter. 
 
 42 If therefore you will fpeak or think of God, you muft confider 
 that he is all: and you muft look further into the three Principles, 
 wherein you will finde what God is, you will finde what the Wrath, 
 the Deviil, Hell and Sinne are •, alfo, what the Angels, Man and Beafts 
 are, dnd4iow the fepa ration or variation followed, from whence all 
 things have thus proceeded, you will finde the creation of the 
 world. 
 
 43. Oncly (Reader) I admonifh you fincerely, if you be not in thei 
 way of the prodigal!, or loft fonne, returning to his father again, that - 
 
 you leave my book,and read it nor,it wil do you harm : for the *> great b SiAtm, 
 Prince will not forbear to deceive you j becaufe hefl:andeth naked in ;* 
 this book before the children of God, and is exceedingly afhamed, as | 
 a man that is put to open fhame before all people for his mifdeeds ; ! 
 therefore be warned. And if you love and favour the tender delicate ' 
 flefh ftill, do not read my book : but if you will not take warning, j 
 and a mifchief befall you, I will be guiltlelfc, blame no body but 1 
 your felf : for I write dewn what I know at prefent, for a memoriall ■ 
 to my felfe ■■> yet God knoweth well what he will do j^with it] which ' 
 in fome meafure is hid from me. 
 
 44. Seeing now that we can finde nothing in all Nature, of which 
 we may fay. This is God, or here is God, from whence we might con- 
 clude, that God might be fome ftrange thing ^ and feeing himfelf 
 witnefleth, that his is the kingdome and the power from eternity to 
 
 E eternity, 
 
2$ Of the true Eternall Nature, Chap.4^ 
 
 eternity j and that he calleth himfelf Father (and the Sonne is begoc- 
 ten out of the loyns of his Father,) therefore we rauft fcek for him 
 In priacipio: in the origirall, * in the Principle out of which the world was gene- 
 rated and created in the beginning : and we can fay no otherwife but 
 that the fir ft Principle is God the Father himTelf. 
 45. Yet there is found in the original 1 the moft horrible and [[fierce 
 or] ftrong birth, viz. the Harlhneite, Bitterneffe, and Fire •, of which 
 we cannot fay, that it is God ; and yet ic is the moft inward firft 
 
 * ^yd-lprmg or d fourcc of all, that is in God the Father -, according to which, he cal- 
 pufitam. ]eth himfelf, an Angry, Zealous> [or Jealous] God : and this fource 
 
 (as yon finde before in the firft three chapters concerning the origi- 
 nall of the eternall Birth) is the firft Principle, and that is God the 
 Father in his originality, out of which this world hath its begin- 
 ning. 
 
 4^. But the Angels and the Devils, as alfo the foul of man, are 
 
 * As before^ meerly and purely, « out of the fame Spirit. The Devils and the An- 
 ■^ey/e37. gels, in the time of ^ their bodifying, continued therein: and the 
 
 * Their king (oulofman,in the time of the creating of the body, Qis] breathed in 
 made corpore- from the Spirit of God, in the ^ root of the third Principle , and 
 aU^contiRued now continueth therein, in eternity, unfeparably and unmoveably 
 in thejpiritii- in the eternall originall Subftance or Effence of God, and 
 allfubjiance. as little as the pure eternall Birth , and the indiffoluble band 
 
 * Or, ons E Ic- of the Father endeth or vanifheth •, fo little alfo will fuch a fpirit have 
 ment* an end. 
 
 47. Yet in this Principle there is nothing elfe but the moft hor- 
 rible begetting, the greateft anguifh and hoftile quickning, like a 
 Brimftone-fpirit , and is ever the gate of Hell, and the Abyffe 
 wherein Prince Lucifer (at theextinguifhing of his light) continued', 
 and wherein (viz. in the fame abylTe of Hell) the foul continueth , 
 which is feparaced from the fecond Principle,and whofe light(£which 
 fhioeth] from the heart of God) is extiriguifhed, and for which caufe 
 — alfo,at theendofthis c^me, there will be a feparationor parting a- 
 
 » Or, worl^ing funder of the Saints of light from the damned, whofe s fource will be 
 fountain of without the light of God, 
 
 their cenditi- 48. Now we have here fhewed you the firft Principle, out of which 
 on as a boylis^ all things take their beginning : and mnft fpeak fo of it, as if 
 Jprmgingtor: there were a place, or a feparable efience , where there is fuch a 
 meat. kinde of fourcc j to ihe end that the firft Principle mi^ht be under- 
 
 ftood, fo that the ecerVity, as alfo the anger of God, finne, eternall 
 death, the darkridie, (hich is fo called in refpeft of the extinguilh- 
 *» That is, the mcnt of the light) alio hell-rire,and the Dcvill might be known and 
 poTvcr,glor}'tOr undtrftoodLwhat they are.] 
 
 Infireof ihe 49. So 1 will now write of the fecond Principle, of the deare 
 
 f.itbir. pure Deity, of the ''heart of God. In the firft Principle (as 1 have 
 
 men- 
 
Chapi4* ^/ ^^^ ^^^^ Stern all Naturel 
 
 mentioned above) is ' Harfhneffe, Birternefle, and Fire *, and yet they 
 are not three things, but one onely chiog, and chey one generate a- 
 nother : Harfhnefle is the firft Father, which is ftrong, j^fierce or 
 tartj veryfharpandattra^ing toit felfj and that attrafting is the 
 lifting J or priclile> or bittcrnelle,, which the harfhnefl'e caanot en- 
 diM e, and it will not be captivated in death, but riferh and flieth up 
 like a ftroAg fierce fubftance,Jnd yet cannot remove from off its place: 
 And then there is a horrrible anguifh, which findeth no reft : and the 
 birth is like a turning wheel, twitching fo very hard, and breaking or 
 bruifing as it were furioufly, which the harfhneffe cannot endure,but 
 attraftcih continually more and more, harder and harder j as when 
 fteel and a flint are ftruck one againft anorher,from which the twink- 
 ling flafh of fire proceedech ; and when the harfhneffe perceiveth ^ it, 
 t it ftarteth and finketh back,as it were dead and overcome : and fo 
 when the fiafh of fire cometh into its mother,the harfhneffe, and find- 
 eth her thus foft and overcome, then it is much more terrified Qhan 
 the harfhneffe] and becometh in the twinkling of an eye white and 
 clear : And now when the harlh tartneffe attaineth the white clear 
 light in it felf, it is fo very much terrified, that it \_ falleth or 3 fink- 
 eth back as if it were dead and overcome, and expandeth it felf, 
 and becometh very thin and [^pliable or] vanquiftied: For its own 
 fource was dark and hard , and now is become i light and foft j 
 therefore now it is firft rightly become as it were dead,and now is the 
 water-fpirit, 
 
 50. Thus the birth getteth an effence that hath fharpneffe from 
 die harfhneffe, and fweetneffe, thinneffe, and expanfion from the 
 light : and now when the flafti of fire cometh into its mother, and 
 findeth her fo fweet, thin and light, "" then it lofeth its own proprie- 
 ty in the qualification,and flieth aloft no more, but continueth in its 
 niother,and lofeth its fiery right \ox propriety] and trembleth and 
 rcjpyccth in its.mother. 
 
 1.51. And in this joy, in the water- fpring,£or fource] the pleafant 
 " fource of the ° bottomleffe love rifeth up, and all that rifcth up 
 there, is the fecond Principle : for the whole begetting or generating, 
 falltfh into a glorious love ', for the harfhneffe now loveth the light 
 dearly, becaufe it is fo refrcfhing, chearly and beautifuU : fcr from 
 this pleafant refrefliing it becometh thus fweet, f courteous and hum- 
 ble tor lowly] and tlie bitterneffe now loveth the harftineffe,becaufe 
 it is no more dirk,nor fo ftrongly [eagerly or fiercely ]attradive to ic 
 felfe,but is fweet,milde,pure, and light. 
 
 $2. And here beginneth the tafte, whereby one continually [tri- 
 eth, tafteth and] proveth the other,and with great defire mingle one 
 within another, fo that there is nothing but a nneer courteous em- 
 bracing i thus the bitterneffe now rejoyceth in its mother, and 
 
 E 2 ftrengtheneth 
 
 a/ 
 
 ^ The attrad' 
 ifigy afiringenty 
 fou restart f 
 fmirtnejfc. 
 
 k Theflafiof 
 
 fire. 
 
 t The barjh- 
 
 nejfe. 
 
 ' As when the 
 the rayes of the 
 fun tvhich tur- 
 neth the hard 
 cold ice into 
 thin fluid 
 water. 
 
 '^OtyCanviforti 
 no more. 
 
 "Oi; fir earn* 
 
 ° unfearchable, 
 
 urtfathomabUy 
 
 or ixconceive- 
 
 able. 
 
 p GcntkyW 
 
 frkndlj' 
 
sS 
 
 Of the true EtemAlt Nature, Chap.4 
 
 r Or, m. 
 
 ^ Or, inaJl 
 
 tVaigs. 
 
 ftrengtheneth it felf therein, and for great joyriferhup through al! 
 the ciienccs, and declarcth to the fecond Principle, that the loving 
 1 3cg3ttcn. childc is ^ born •, to whith then all the eflcnces give heed and rc- 
 joyce at that dear childe : from whence the hearing arifeth, which is 
 the fixth form where the wheel of the birth ftandeth in triumph. And 
 in this great joy the birth cannot contain it felf Qwithin its bounds,^ 
 butexpandethitfelf, flowing forth very joyfully, and every effencc 
 [or fubrtance] generateth now again a centre in the fecond Prin- 
 ciple. 
 
 5;^. And there beginneth the unfathomable ^or unfearchablc] 
 
 multiplication j for the flowing and fpringing fpirit, that proceed- 
 
 ; eth from the firft and fecond Principle, confirmeth, fixeth and efta- 
 
 , blifheth ail i and in the whole birth it is as a growing or multiplying 
 
 ' in one will : and the birth attaineth here the feventh form, viz. the 
 
 multiplication ^ into an efience of love : and in this form confifteth 
 
 Paradife, or theKingdonacofGod,orthe numberlelfe divine birth, 
 
 out of one onely eflence, '^inco all eflencc. 
 
 54 Although here the tongue of man cannot utter, declare, ex- 
 prelle nor fathomethis great depth, where there is neither number 
 nor end j yet we have power to fpcak thereof as children talk of their 
 father : but to dive into the whole depth,that troubleth us, and di- 
 I fturbech our fouls: for God himfelfknoweth neither beginning nor 
 1 end in himtelf. 
 
 55. And now being to fpcak of the holy Trinity, we muft, 
 , firfl; fay, that there is one God, and he is called the Father and 
 ■ creator of all thingS) who is Almighty, and All in AH, whofe are all 
 things, and in whom and from whom all things proceed, and in whom 
 they remain eternally. And then we fay, that he is three in perfons, 
 and hath from eternity generated his Sonne out of himfelfe, who is 
 his Heart, Light, and Love : and yet they are not two, but one eter- 
 nall efience. And further we fay, as the holy Scripture tclleth us, 
 that there is a holy Ghoft, which proceedcth from the Father and the 
 Sonne,and that there h but one elfence in the Father, Sonne, and ho- 
 ly Ghoft,which is rightly fpo if en. 
 
 $6. For behold, the Father is the originall efience of all eflfences : 
 and if now the fecond Principle did not break forth and fpring up i« 
 ^Facuum^ot the birth of the Sonne, then thePither would be a dark * valley .And 
 vatiey of „ thus you fee, that the Sonne (who is the Heart, the Love, the bright- 
 dariitieffe. neflfe and the milde " rejoycing of the Father) [\n whom he is well 
 
 " 0)tSutiathig. pleafed] openeth another Principle in his birth, and makcrh the an- 
 gry and wrathful) Father (as I may fay, as to the originality of the 
 firft Principle) reconciled, pleafed, loving, and as I may fay, merci- 
 * Ox y ground, full : and he is another [manner of] perfoh than the Father : for 
 in his ^ centre there is nothing clfe but meer joy, love* and 
 
 plcafure : 
 
Chap.4 . ^/ ^^^^ ^^^^ ^ termll Nature^ 
 
 pleafure : And yet you may fee that the Holy Ghoft proceedeth from 
 the Father and the Sonne,for when the heart or light of God is gene- 
 rated in the Father j then there fpringeth up ( in the kindling of the 
 light in the fift forme ) out of the T Water- fource in the light, a very 
 pleafant fweet fnnelling and fwect tafted Spirit : and this is that Spirit 
 which in the Originall was the bitter fting or prickle in the harfhndfe 
 £ or tartneflc ~\ •, and that maketh now in this Water- fource, many 
 thoufand * Centres without number or end j and all this in the foun- 
 taine of the Water. 
 
 $7. Now you may well perceive that the birth of the Sunnc ta- 
 kcth its Originall in the fire •, and attaineth his perfonality and name 
 in the kindling of the foft, w^ite, and cleere light, which is himfelfe, 
 and himfelfe maketh the pleafant fmell, tafte, and fatisfaftion [ov re- 
 conciliation and well- pleafing] in the Father : and is rightly the Fa- 
 daers heart, and another pcrfon : for he openeth and produceth the 
 fccond Principle in the Father •, and his own Eflence is the power or 
 vertue and the light : and therefore his is rightly called the power or 
 vertueof the Father. 
 
 $8. But the Holy Ghoft is not*kn9wne in the Originall of the 
 Father before the light j^breake forth^ ; but when the foft fountaine 
 fpringeth up in the light, then he goeth forth as a ftrong allmighty 
 Spirit in great joy, from the pleafant fource of watetjand £from J the 
 highf , and he is the power and vertue of the fource of water, and of 
 the light -, and he maketh now the forming \_ fhaping figuring '] and 
 Images [or fpecies,] and he is the centre in all Elfences •, in which 
 [Centre] the light of life, in the hight of the Sunne, or heart of the 
 Fatker taketh its original!. And the Holy Ghoft is a feverall Perfon, 
 becaufe he proceedeth ( as a living power and vertue ) from the Fa- 
 ther and the Sonne, andconfirmeth the ^ Birth of theTriniry. 
 
 59. Now wee pray thus : Onr r.iiher [ which art'} in Heaven^ hal- 
 lorved, (oifandified) be thy T^jme ■■, andiiithcfirft of Gcncjis it is 
 written', God created the Heavet} oi^t of the midjt of the Water : by which 
 is [meant orl onderftood the Heaven of the third Principle : and yet 
 indeed he hath created it out of his own Heaven wherein he dwel- 
 leth. Thus you may eafily finde, that the Birth of the Holy Deity 
 ftandeth in the fource of Water,and the powerfull Spirit is moreover 
 the former, framer, and fafliioner [ or moulder] therein. 
 
 60. Thus now rhe Heaven in this forming or framing, and the 
 framing and generating out of it in infinitum, or endlefly, is the Para- 
 dife of God : as the highly worthy Mof(<, writeth : The Spirit of God 
 moved upon the Water, in rhe framing [ forming or falhioning 3 of 
 the world. This is and continueth fo in its Eternity, that the Spirit 
 of God ( in the birth of the Sonne of God) moveth upon the Water •, 
 ior he i? the vertue, or power, and out flowing in the Father, oat of 
 
 the- 
 
 ^9 
 
 y OtyWelfprini 
 ofivateri w*h 
 ii the ground 
 ofHumilitjf. 
 * Ccfttra. 
 
 Jsr^^:" 
 
 * Ac^norpledg- 
 ed or maniftfli 
 M the aire is 
 not ^noTvne or 
 breathed foyth 
 in the orlgmaU 
 of the fire be- 
 fore the light 
 be l^indled. 
 
 ^ Beget tingy 
 generating^ 
 »r wording, . 
 
30 
 
 « Light w At cr. 
 
 Of the true Sternall Nature* 
 
 Chap.4; 
 
 «>0r, centhu- 
 aUoperaiicn. 
 
 ^ Or, mvwg 
 worl(iHg. 
 
 the kindled ' light, [^a] water, out of the water and light of God. 
 
 6\. Thus God is one onely undiivided Effence, and yet threefold 
 in perfonall diftinftion, one God, one wiU, one heart, one defire, one 
 pleafure* one beauty, one aimightineflc, one fullncffe of all things, 
 neither beginning nor ending, foriflfhould goe about tofeeketor 
 the beginning or ending of a [ fmall dot point /)*«^««jj or of a per- 
 feft Circle, I fhould niiffe and be confounded. 
 
 61. And although I have written here, as ifictooke a beginning 
 ( writing as it were of the beginning \_ and firft fpringing 3 of the fe- 
 cond Principle, and the <• birth of the divine Eflence ) yet youmuft 
 not underftand it as having any beginning : for the eternall birch is 
 thus, Q without beginning or end, j and that in the Originalneffe : 
 but I write to the end that man might learne to know himfelfe, what 
 he is, and what God, Heaven, Angels, Devils, and Hell are » as alfo 
 what the wrath of God and Hell- fire is. For I am permitted to write 
 as far as of the Originalnefle. 
 
 6^. Therefore Ochildcof Man, confider what thou art in this 
 time, cfteeme not fo fleightly or poorly of thy felfe,but confider that 
 you remaine in Paradife, and put not out the divine light in you *, 
 orelfeyou muft hereafter remaine in the Originallofthefourceof 
 anger or wrath in the valley of darknelTe 5 and your noble Image out 
 of God, will be turned into a Serpent and Dragon. 
 
 64. For you muft know, that as foone as the divine light went out 
 in the Devits,they loft their beauteous forme and Image, and became 
 like Serpents, Dragons, Wormes, and evill Beafts •, as may be feene 
 by Adams Serpent •, and thus it is alfo with the damned foules. For 
 this wee know in the Originall of the firft Principle very well. If you 
 aske how fo j reade this following. 
 
 A defcrtption of a VeviU^ hon> he if in hU own proper forme^ 
 and alfo how he was in the Angelicall forme, 
 
 6<,. Behold OchildeofMan. All the Angels were created in the 
 firft Principle ; and by the « flowing Spirit were formed, and bodified 
 in a true Angelicall and rpintuall manner, and enlightened from the 
 light of God, that they might encreafe the Paradificall joy, and abide 
 t therein "] eternally : but being they were to abide eternally^ they 
 muft be figured f or formed ~\ out of the indiffoluble Band *, out of 
 the firft Principle, which is an indiffoluble Band : and they ought to 
 looke upon the heart of God, and feed apon the Word of God , and 
 this food would be their holy prefervation, and would make theit I- 
 mage cleere and light j as the heart of God in the beginning of the 
 fecond Principle, enlighteneth the Father,(that is the firft Principlej) 
 and there the Divine Power, Paradife, and kingdome of Heaven, 
 fpringeth up. 66i Thus 
 
Ghap.4- Of the true Sternalll^ature, 31 
 
 66. Thus it is with thofe Angels that continued in the kingdome 
 of heaven in the true Paradife, they ftand in the firft Principle in the 
 indiflbluble Band, and their food is the divine Power, and their Ima- 
 gination ( or Imagining ) L in their thoughts and minde ] is the will 
 of the holy Trinity in the Deity : the confirmation {pt eftabliftiing ] 
 oftheir life, will, and doings, is the power of the Holy Ghoft, what- 
 foever that doth in the generating of Paradife, the Angels rejoyce at, 
 
 and they fing the ' joyfull fongs of Paradife , concerning the pleafant f Qr HdltlH- 
 faving fruit, and eternall birth: all they doe is an increafing of the ^^/^ 
 heavenly Joy , and a delight and pleafure to the heart of God, a holy ■' 
 fport in Paradife, a Q fatisfying of the defire or ] will of the eternall 
 Father : to this end their God created them, that he might be mani- 
 fcfted, andrejoyce in his Creatures, and the Creatures in him, fo that 
 there might be an eternall fport of love , in the centre of the multi- 
 plying ( or eternall Nature ) in the indilToluble eternall Band. 
 
 67. This rfport of love 3 was fpoiled by Lucifer himfeife, (who is 
 fo called, becaufe of theextinguifbmentof his light, and of being caft 
 out of h'S Throne) who was a Prince and King over many Legions, 
 but is become a Devill, and hath lofk his beautifull, \_ faire, bright, j 
 and glorious Image. For he as well as other Angels, was created out 
 of the Eternall Nature, out of the eternall indiflbluble Band, and 
 [hathalfo] ftoodin Paradife, aiio felt and feenethe 8 Birthof the 
 holy Deity, the birth of the fecond Principle, of the heart of God, 
 and xht confirmation of the Holy Ghofi: : his food ftiould have been 
 of the Word of '.he Lord, and therein he fliould have continued an 
 Angel. 
 
 68. But he faw that he was a Prince, ftr.nding in the firft Principle, 
 and fo defpifed the birth of the heart of God, and rhe foft and very 
 lovely ^ qu-ilihcation thereof, and meant to be a very potent and ter- 
 rible Lord in the firft Principle, and would qualifie ! or work ") in t\v: 
 ftrengch of the Fire : he delpiftd the meeknelTe of the heart of God : 
 he would not fet his imaginacion therein [_ or his thoughts upon it 3 
 and therefore he could not be fed from the Word of rhe Lord, and 
 fo his light went out ■, whereupon prefently he became a loath^ome- 
 nelTe in Paradife, and was fpewed out of his princely Thronejwith all 
 his Legions chat Itnck to him j_ or depended on himT 
 
 «?9. And row when the heart of God departed from him, the fe- 
 cund Principle was fhut up to hirii,and fo he loft God, the kingdome 
 of heaven, and all Patidificall knowledge, pleafure, and joy ^ he alfo 
 prefently loft the Image of God, and the confirmation of the holy 
 Ghoft; becaufe he defpifed the fecond Principle , wherein he was an 
 Angel aiid laiage of God : thus all things departed from him, and he 
 rem iiticd in the 'dirk valley : and could no more raife his imioina- 
 tion up into. God, but he continued in the foure Anguifhesof the 0» 
 tiglsialne.ie. 70. And 
 
 ^ Or, worifjng. 
 
 ^ U'orl{l/}g or 
 hflucnce. 
 
 •'Or, l^a'kyof 
 
:^2 OfthetrueEterndllNAture. Chap.4. 
 
 7o« Andwhenheraifeduphis Imag'macion, then he kindled to 
 himfelfe the fource or roote of the fire, and then when the roote of 
 the fire did fecke for the water ( vi\. the true Mother of the eternall 
 Nature ) it found the fterne [ or tart aftringent ~] hiifhneffe, and the 
 mother in the aking death : and the bitrer fting |_or prickle 3 formed 
 the birth to be a fierce raging Serpent, very terrible in it felfc, rifing 
 up in the indilToluble Band, an eternall Enmity, a will ftriving againft 
 ■ ic fclfe, an eternall defpaire of all good.'Lthe bitter fting alfo formed] 
 the minde to be C as ] a breaking ftriking whccle, having its wiU 
 continually afpiring to the ftrength of the fire, and to dcftroy the 
 heart of God, and yet could never at all be able to reach it. 
 
 71. For he is alwayes (hut up in the firft Principle ( as in the eter- 
 nall Death ) and yet he raifcth himfelfe up continually, thinking to 
 reach the heart of God, and to domineerc over it : for his bitter fting 
 
 k or Rftte. '" ^^^ birth, climeth up thus eternally in the ^ fource of the fire, and 
 * * affordeth him a proud will to have all Qat his pleafure] but he attain- 
 * Fountalne of ^'■^ nothing, his food is the ' fource of water, vi-^. the Briniftone-fpi- 
 Povfon ''*'•» ^'^'^^ 's ^^^ "™°^ aking mother •, from which the indilToluble 
 
 w Viz* the ^^^^ '^ ^^'^ ^"^ nourifhed : his refreftiing is the eternall "^ fire, an c- 
 ,j r ternall freefing in the barfh nrother J an eternall hunger in the bitcer- 
 
 •^ * neffe, an eternall thlrft in the fource of the fire : his climeing up is his 
 
 fall, the more he climeth up in his will) the greater is his fall : like one 
 that ftanding upon a high clift, would caft himfelfe downe into a bot- 
 tomleffe pit, he looketh ftill further,and he falleth in further and fur- 
 ther, and yet can finde no ground. „ ' . 
 
 72. Thus he is an eternall enemy to the heart of God, and ali the 
 holy Angels : and he cannot frame any other will in himfelfe. His 
 Angels and Devils are of very many feverall forts, all according to the 
 Eternall Birth : For at the time of his Creation he ftood(inthe 
 kingdome of Heaven) in the point, LocuSy or place (where the holy 
 Ghoft in the birth of the heart of God, in Paradife, did open infinite 
 and innumerable Centres)in the eternall Birth -, in this feate or place, 
 
 " Or C^uud. h^ W3S " bodified, and hath his beginning in the opening of the 
 o jfl the open- f Centres in the Eternall Nature- 
 
 ing of the 73* Therefore (as is mentioned before in the third Chapter) 
 
 eround as a. when the Birth of life fprungup, every Efl'ence had againe a Centre 
 
 buUdmsL from ^^ '"^ ^^^^'^» according to its owne property or quality, and fij^ureth a 
 
 iheEarib. life according to its Effences, vi\. Harfhneffe, bitterneflc, fire, and 
 
 found : and all further according to the ability of the eternall birth, 
 
 f Or cdablifh- which is p confirmed in the kingdome of Heaven. 
 
 ^^ ' •' 3 ^^. Seeing then that they ftood in Heaven in the time of their 
 
 Creation, therefore their quality was alfo manifold •, and all Ihould 
 
 have been and continued Angels , if the great fonntaine Lucifer 
 
 ( from whence they proceeded ) had not dcftroyed them : and fo 
 
 now 
 
Cbap, 5 1 Of the third PyhcifU, 
 
 now alfo every one in hif fall conrinuerh in his own Efl'ences, onely 
 the fecond Principle is extinguifhed in them : and fo it is alfo with 
 the fonle of man,when the light of God goeth out in it : but fo long 
 as that fhineth therein, it is in Parjiife, and eateth of the word of the 
 -Lord, whereof fiiall be clearly fpoken in jts due place. 
 
 33 
 
 C H A p. V. 
 Of the third Trinciple^or creation of the mat mail world ^ nrith 
 the St arres and Elements \ rphereitt thi firfi and fecond 
 'Principle is more ckarlj under jloed. 
 
 j.'Ty Ecaufe I may happen not to be underftood clearly enough by 
 If the defirous Reader j and fliall be as one that is altogether 
 dumb to the unenlightnei,(for the eternall and indifloluble 
 bandjwhcrein the Effence of all Eflences ftandeth, is not eafily nor in 
 hafte to be underftood •, ) therefore it is neceiiary that the defirous 
 Reader do the more earneftlyconfiderhimfelf what he is, and from 
 whence his Reafon and * Senfes do proceed,wherein he findeth the fi- 
 militude of God,efpecially if he confider and meditate what his Soul 
 is, which is an eternall uncorruptible Spirit. 
 
 2. But if the Reader be '' born of God, there is no ncerer way for 
 him to come to the knowledge of the third Principle i then bycon- 
 fidering the new Birth, how the foul is new born by the love of God, 
 in the light j and how it is tranflated out of the prifon or dungeon 
 ofdarkneflc into the light by a fecond birth. And now if you confi- 
 der that darkneffe wherein it muft be without the new birth-,and con- 
 fider what the Scripture faith,and what every one findeth by experi- 
 ence, that falleth into the wrath of God , and whereof there are ter- 
 rible examples •> that the foul muft endure irkfome torment in it felf, 
 in the birth of the life of its own felf, fo long as it is in thewrathof 
 God : and then thitifit be born again, exulting great joy arifeth in 
 it : and thus you finde very clearly and plainly two Principles, as alfo, 
 God, Paradife, and the kingdom^ of Heaven. 
 
 9. For you finde in the root of the originall of the fpirit of the 
 foule, in it felf, in the fuhft^nce of the eternall birth and uncorrupti- 
 ble eternal] band of the foul, the moft exceeding horrible inimiciti- 
 ous irkfome "^fQurce, wherein the fonl (without the light of God) is 
 like all Devils, wherein their eternal! fource confifteth, being an en- 
 ^lity in it felf, a will ftriving againft God []and goodnefie,^ itdefireth 
 nothing th^t is pleafant or good, it is a climbing up of pride in the 
 ftrengchofthefire, a bitter, [fierce, odious malice^ or 3 ^rath- 
 
 F fulnelfe 
 
 ' Inward 
 fenfsyor 
 thoughts. 
 ^Otybein true 
 rcfgnatiofi. 
 
 « O V, tor Kent y 
 er wor^i>'g 
 
 property. 
 
34 
 
 d In wrath^or 
 anger doib> 
 
 Of the third Principle, 
 
 Chap. J. 
 
 ^'Generations 
 begetting, or 
 worl(ing. 
 
 ' Ovythe man- 
 ner. 
 
 % Limbus, fg- 
 
 nifieth a feed, 
 
 or co/icretion 
 
 ofmatter. 
 
 *» Infenfiblty 
 
 d'lfnbijpcecb- 
 
 iefe. 
 
 » D«/?, darty 
 
 •r mud. 
 
 fulnelle againft Paradife, againft God, agalnft the kingdome of 
 heaven , alfo, againft all creatures in the fecond and third Principle, 
 lifting up themreIvcsalone,[[againftail thisjas the bitternelle <* in the 
 fire doth. 
 
 4. Now the Scripture witneffeth throughout, and the new-born 
 man findeth it fo, that when the foul Is new born in the light of God, 
 then on the contrary it findeth, how very humble, meek, courteous, 
 and cheerly it is, it readily beareth all manner of crolfcs and perfe- 
 cution, it turneth the body from out of the way of the wicked, it re- 
 gardeth no reproach, difgrace, or fcorn put upon it from the Deviji, 
 or Man, it placech its confidence, refuge, and love in the heart of 
 God j it is very cheerfull, it is fed by the word of God, in which there 
 is a Paradificall exulting and triumph, it cannot be [hurt, or fo much 
 asj touched by the DeviJl : for it is in its own fubftance (wherein it 
 ftands in the firft Principle of the indiffoluble band ) enlight- 
 ned with the light of God •, and the ho!y Ghoft, who goeth forth 
 out of the eternall * birth of the Father in the heart, and in the light 
 of the heart of God,he goeth forth in it, and eftablifherh it the childe 
 of God. 
 
 5. Therefore all that it doth (feeing it liveth in the light of God) ij 
 done in the love of God : the Devill cannot fee that foul, for the fe- 
 cond Principle wherein it liveth,and in which God and the kingdom 
 of heaven ftandeth, as alfo the Angels, and'Paradife, is fhut up from 
 him,and he cannot get to it. 
 
 6. In this confiderarion you may finde what I underftand by a 
 Principle: For a Principle is nothing elfe but a new birth, a new 
 life} befides, there is no more than one Principle wherein there 
 is an eternall life, that is, the eternall Deity : and that would not 
 have been manifefted, if God had created no creatures in him- 
 felf , (viz. Angels and Men ) who underftand the eternall and 
 indiffoluble band > and ^ how the birth of the eternall light is in 
 God. 
 
 7. Thus now herein is underftood, how the divine Effence in the 
 divine Principle, hath wrought in the root of the firft Principlcj 
 which is the begertrcffe, matrix, or genetrix in the eternall birth in 
 the 8 iL/w^w, or in the originall water- fpirit : by which operation 
 at laft, the earth and ftonesconne forth. For in the fecond Principle, 
 (viz.in the holy birth) there is onelyfpirit,light, and life-, and the 
 creroall wifdome hath wrought in the eternall*' inanimate, genetrix 
 which is void of underftanding (viz. in her own property) before the 
 originall of the light •, out of which came the* dark Chaos, which 
 in the elevation of Lord Lucifer (when the li^t of God departed, 
 from him, and the fierceneffe of the fource of the fire was kindled) 
 became hard matter (viz. ftones and earth,) whereupon followed the 
 
 gathering 
 
chap. 5 • Of the third Principle* .jy 
 
 gathering together of the earth, as alfo the fpewing out of Lucifer 
 from his Throne, and the creating of the third Principle : and there- 
 upon it followed, that he was fhut up in the third Principle as a pri- 
 foner, expefting henceforth the Q judgement or] fentence of 
 God. Now whether it be not a fhame, difgrace, and irkfomnefle 
 to him to be fo imprifoned between Paradife and this world, and not 
 to be able to comprehend either of theai, I propound ic to be 
 confidered. 
 
 8. Thus nowifwewiJlfpeakof the third Principle, viz. of the 
 beginning and birth of this world j thenwemuft confider the root 
 of the genetriXjOr begettrelfejfeeing every Principle is another birth, 
 butoutofnoother elfence; andfo we may finde, that in the firft 
 Principle in the indiffoluble band (which in ic felf is inanimate, and 
 hath no true life, but the ^ fource of the true life is born by the mo- k Of rvorkm 
 vingfpifitofGod, which from eternity hath its orlginall in the firft property. 
 Principle,andgoeth forth fiom eternity in the feco«d Principle, as 
 in the birth of the heart or Sonne of God) the matrix ofthege- 
 netrix is fet open,which is originally the ' harfhncfl"e-,yer in the light i ^ffriftaeficv 
 it is the foft mother of the water fpiric.Thus it is feen & found clearly py tartmlTe * 
 and plainly before our eyes, that the Spirit of God hath wroHghc ' 
 
 there in the matrix, fo that out of the incoraprehenfible Ma- 
 trix, (which is but a Spirit) the comprehenfible and vifiblc water is 
 proceeded. 
 
 9 Secondly, you Qmay^ thus fee the feparation clearly by the 
 ftarres and fiery Heaven, that the etemall feparation [or diftinftion] 
 is in the etemall matrix : for you may fee that the ftarres and the fie- 
 ry heaven^ and the watery, the aiery, and earthly, are generated out 
 of one mother, that they qualihe with, [or have i nfluence upon]one 
 another, and that the birth of their fubftance is in one another, alfo 
 that one is the cafe or veflell to hold the other in, and yet they have 
 not one and the fame [property] qualification [or condition.] 
 Thus here in the feparation you [may] know, that the etemall ma- 
 trix hath a feparation in it felfe , as is mentioned before in the 
 third chapter concerning the etemall birth of the four anguifhes, • 
 
 where the fire is generated between Harfhncffe and Bictemelie, and 
 the light in the tlafh of fire, andfo every fource retaineth its,own 
 due. 
 
 10. lluderftand ic thus, as the Spirit moved this Matrix, fo the 
 matrix wrought, and in the kindling from rhe Spirit of God in the 
 fife form of the matrix, the fiery heaven of the Conftellations did 
 exift, which is a meere ^ktatjfen'ny or ^umtejjlncCy born in the 
 fifthformofthematrix, in which place the light hath its originall .* 
 out of which at laft the Sunne is born [or brought forth,] wherewith 
 the third Principle bccomcth opened and manifelled, which [Sun] 
 
 F 2 now 
 
3^ 
 
 » OXidci/oit- 
 rerytbe moft 
 pureekrmntH' 
 ry aire. 
 "Or, iirupiing 
 of Its time. 
 
 POr, dumb. 
 
 ^-Or/fght that 
 cannot be en- 
 dufed^as is in 
 the matrix of 
 the firfi TriTf 
 dple.. 
 
 Of the third Pri/7ciple, Chap. 5 . 
 
 now h the life in the rh'rd Princip'e, an J the opener of the life of e- 
 very life in the nTiacrix, in this place, or Locus ; as the heart of God in 
 Paradife in the inimiireriall heaven and birch, opcneth the eccrnail 
 power of God, wherein rhe ecernall life continually fpringeth up, 
 and wherein the eternal! v^ifdome continually fhineth. Thusalfo the 
 liyhc of the Sonne (which is fprung up in the inanimate matrix ) by 
 the 'l flowing, hovering5or3 moving fpirlt in the matrix, openeth the 
 third principle of this materiall world, which is the third and begin- 
 ning Priviciple i which as to this forme taketh an end, and returneth 
 intoics"'Echer in the end of this " enumeration, as rhe Scripture 
 witneffeth. 
 
 11. And then all in this third Principle remainech again in the firft 
 matrix', onely that which hath been fown in this Principle, and that 
 hath its originall out of Paradife, out of heaven, and out of the fe- 
 cond Principle (viz. Man) that continueth eternally in the matrix. 
 And if he have in this flifes^ time attained the fecond Principle, 
 fo that he is born therein j it is well with him : but if he have not,then 
 he fhall remain flill eternally in the matrix, yet not ° reach the lighs 
 of God. 
 
 12. Nowlknowverywell, that I fhallnotonely in part be as it 
 were dumb or obfcure to the defirous Reader, but alfo tedious,and he 
 will be fomewhat troubled at me ; in that I have written of the eter- 
 nall mother (wherein the divine elTence ftandeth •, ) and that I now 
 write, that this matrix is p inanimate and void of underftanding, out 
 of which alfo a Principle void of underftanding is generated j asi^ 
 plain before our eyes , that in this world there is no troe un- 
 derftanding either in the Starrcs or. in the Elements y and alfo 
 in all its creatures there is but an underltanding to quallfie [or 
 to operate^ to nourilh it felf, and to incrcafe, as the matrix in it 
 felf is. 
 
 15. Hereupon you are to know, that the matrix in the fecond 
 Principle (which yet hath itsoriginalland eternall root in the firft 
 Trincrple.) febut meerly an eternall, beeinningJeffe, foft {^or meek^ 
 fptrit, whi(?h hath no fuch fiery a intolerable light, but all there is 
 pleafant and cheerfull, and the eternall originall matrix is not known 
 •there, but the foft light of the heart of God, maketh all courteous 
 and cheerfull. 
 
 14 Therefore alfo the fpirit which goeth forth in the foft matrix, 
 is the Holy Ghoft j-and God dwelleth in himfelf, andhecalleth him- 
 felf an AogryjZealous for Jealous" God, onely according to the moft 
 originall matrix, which is not manifefted in Paradife : and in the be- 
 ginning; alfo it was rorhiddenJo man, to eat of the fruit Qof3 good ' 
 and evil), from the moft originall matrix : neither fhould man have 
 known this moft originall matrix, if he had not imagined ^thought 
 
 or 
 
chip. 5* of the third ^Principle, 
 
 or longed 3 afcer it, and eaten of the fruit thereof, whereby the Ma- 
 trix prefeacly took hold of him, captiv<ued him, j^ aftech or j quali- 
 fieth in him, nourifliech and alio drivech him, as is plaine before our 
 
 eyes. 
 
 15. Aad thus you are to know, that thefecond Principle hath ic 
 fin its power,] and there onely is wifdome and underftanding ■■, alfo 
 therein now is the oivinipotence f almighcinelTe j : and this third 
 Principle is the Teconds pi oj-er own, not feperate, but one eiience in 
 it C and with it 3 all over, and yet there is a birth between them, 
 as may be feen , by the Hich Maa and L.i^^jiri^, Luk. 16. the one 
 being in Paradife, and the other in the moft Original! Matrix, or 
 Hel'. 
 
 16. And therefore God [ created or 3 generated the third Princi- 
 ple, that heniighc be' manifefted by the mareriall world : he having 
 created the Angels and Spirits in the fecond Principle in the Paradi- 
 ficallworld.i they could thereby underftand, theerernall 'Birth in 
 the third Principle, alfo the svifdome- and omnipotence of God, 
 wherein chcy could behold rhemfelves, and fet their imagination 
 meerly'upon the heart of God, in which ^ forme they could re- 
 maine in Paradife, and continue to be Angels : which the Devjls^have 
 not done, but they meant to rife up in the Matrix, and domineere in 
 great power over Paradife, and all Angelical! " Regions, upon which 
 they fell our of Paradife : and hefides were driven out of their place 
 ( or Locus ) into * reftraint,fo that the Matrix of this world alfo hold- 
 eth them captive. 
 
 17. For the t Locus or fpace of this world was their Angelical! 
 ^Dominion or 3 Kingdome where they were, in the place of this 
 world. 
 
 18. But though wee fpeake of the Paradificall EiTence, and alfo 
 of the principle of thii world, cf its power and wonderfuil birth, and 
 what the Divir.e and Ecernall Wifdome i?, yet ic is impcffible for us 
 to utter and cxpreife it f all ] : for the ^ Lake of the Deepe can be 
 comprehended in no Spiric (whether it be Angel or Man ) : tlicre- 
 fore the innumerable Eternall * Birth and Wifdome maketh a won- 
 derful! erernall joy in Paradife- This innumerable power and wif- 
 dome, n ay now alfo be knowne by us men , in the third Principle ; 
 if we will take it into oar confideration •, if we looke upon the Starry 
 Heaven, the Elements and living Creatures, alfo upon trees, hearbs, 
 and grafie, wee may behold in the materiall world, the fimilitude of 
 the Paradifcall incomprehenlible world : for this world is proceeded 
 out of the firft roote, wherein ftand both the materiall, and alfo the 
 Paradificall fpirituall world, which is without beginning or tranfifto- 
 rmelVe. 
 
 i5>. And now if wee meditate and confidcr of the Originall of the 
 
 foure. 
 
 37 
 
 ■^ Made ^^o'tv/t 
 to Angels and 
 m:-<i. 
 
 ■tV3rl(ing^ or 
 begetting. 
 ^ Or, Into. 
 ■*' or, Conditi- 
 on. 
 
 u i'rkcipalitics 
 Thrones and 
 Dom'mions. 
 " NarroTVfieJfef 
 or a Corner. 
 y The imivcr- 
 fx 'I place of 
 thti TV or Id at 
 furyc as the 
 creating word 
 Fiatfpreads 
 it felfe. 
 * Fountdne or 
 Well-fpring. 
 » Or, vpor\mi, 
 
38 
 
 *> MothcTy the 
 Eternall Na- 
 ture, or Koote. 
 
 ' Glidcth away 
 in bis tbeiig^hts 
 imperctpttbly. 
 
 ^ Or, tvornh. 
 The temporary 
 Matrix is the 
 temporary Na- 
 turey and the 
 Eternall Ma- 
 trix U the E~ 
 ternall Na- 
 ture. 
 
 *0r, aivj{ea- 
 ed. 
 
 ^Aflriwgent 
 attraction. 
 
 Of the third Principle, Chap. 5; I 
 
 foure Eletneats, wee fhall cleerly fiade, fee, and feele the Originall 
 in our felves, if wc be men and not beafts, full of malice and gainfay- 
 ings againft God and the ''Matrix of this world : for the Originall is 
 as well knowne in man, as in the Deepe of this world : although ic 
 fcemeth wonderful! to the unenlightened Man, that any (hould [ be 
 able 3 to fpeake of the originall of the Aire, Fire, Water, and Earth, 
 as alfo of the Scarry Heaven : he fuppofeth this impofTible to be 
 knowne: thushe'^fwimmethin his own Mother, and defireth not to 
 know it : neither was it good for man to know it : but fince the Fall 
 of^^^-whathcaft us headlong into ir, it is highly neceffary for us to 
 know it, that wee may file from the beaftiall Man,and leamc to know 
 the true Man. 
 
 20. And if you open the eyes of your minde, you will fee that fire 
 is in water, as may be feene in a ftorme of Lightening, and yet it is no 
 durable fire, though it be true fire, which fetcech houfes on fire, and 
 burneth them : fo alfo you may fee that there goeth forth from ic a 
 mighty forcible aire, and that they are in one another , and befides 
 you fee that water is generated in the ftorme. 
 
 21. But you will not finde this rootehere, you muft looke into 
 the ^ Matrix, and there it is wholly manifeft, and you may know it in 
 all things, for the Matrix of this world ftandeth in the eternall Ma- 
 trix, from which, Paradife and the kingdome of Heaven hath its Ori- 
 ginall. Now a? the Eternall Matrix is a Birth that goeth forth,where, 
 in the Originall there is harfhneffe, darknefle, hardneffe,and anguifh : 
 fo you may fee, that when the Spirit of God hath « kindled the in- 
 ward Matrix, then it becometh ftirring, working, and aftive. 
 
 22. For there is in the Originall, firft,^harftinelTe, which attraft- 
 eth, fhutceth up, maketh darknefle, and fharpe cold : but the rart- 
 nefle cannot endure the attrafting : for the atcraftlng in the cold, 
 maketh in the bitterneflle a fting [_ or prickle 3 which rageth and re- 
 fifteth againft the hard death, but not being able to come away out 
 of the tartnefle, ( being its Mother wherein it ftandeth ) therefore it 
 ragcrh very horribly, as if it would breake the harftinelVefin pieces] : 
 it flieth out upwards and fidewayes, and yet findethnoreft, till that 
 the Birth of the harfhneflc fall into an aking horrible eflence, likea 
 BrimftoneSpirit, very rough, hard, ftinginginit felfe [or kindling 
 in it felfe 3 like a whirling wheele, and that the birterneffc fiie up ve- 
 ry fwiftly, from whence proceedeth a twinckling flafh •, at which the 
 darke harftinefle is terrified, and finketh backe as vanquifhed And fo 
 when the bitternefie findeth the mother overcome, and as it were 
 halfe dead, or foft, [ or meeke, ] it is terrified more than the mo- 
 ther : But the skreek or terrour being pafi: in the harfti mother,which 
 is now halfe dead or foft, [ pliable or meeke ] then the bitternefie 
 ioofech its terrible right [or property 3 and becometh white, light, 
 
 and 
 
Chap. 5. Of the third 'Princiffe, 
 
 and cleere : and thus Is the kindling and birth of the Fire, as is men- 
 tioned before. 
 
 2^. Deare Reader, account not this ridiculous ', that this birth 
 ( which alfo is juft fo in the S beginning of your life ) may not trouble 
 or confound you t and obferve it further. 
 
 24. when God in the firft Matrix moved himfelfe to create, and 
 created the Angels, he created them in Paradife, in the light holy 
 Matrix, (which is this and no other) but the Matrix with its fiery, 
 dark, and harlh bitter property, remained altogether hidden : for the 
 light of God from eternity preferved it , and kept it pleafanr, cleare, 
 and bright : But when God moved himfelfe to create, then it became 
 manifefted : for the Angels were created out of the indilloluble Band, 
 cut of the Marrix,and were bodified from the moving Spirit of God. 
 
 25. Now when God had created great potent princely Angels, 
 and that in the place of the fourth forme in the Matrix , where the 
 fource of Fire hath its originall j they ftcod not, neither did they caft 
 their •'imaginations forward into the fift forme,wherein the fprouting 
 forth of Paradife confifteth ■, but they caft their Imaginations back in- 
 to themfclves, and formed \_ or created '] a will [ or purpofe J in the 
 Matrix, to domineere in the fire over the light of God and Paradife. 
 For the fiery Matrix ( f/\. the abyffe of Hell ) moved it felfe in the 
 creation fo h.ird, that Lucifer (that great Prince) hath formed his 
 will out of it, and is continued therein, fuppofing that fo he fhould be 
 a Great and terrible Lord in his whole place \_ of Dominion. 3 
 
 26. Thus the Devill moved the Matrix, and the fiery forme mo- 
 ved the Devill -, for ' that alfo would be creaturely,as Jewell as3 all the 
 othtr formes in the Marrix,vvh'ch yet was oppofire to the fife forme in 
 the Matrix, where in the meeke and cleere light, the plcafant fource 
 of love fpringeth up , wherein the fecond principle ftandeth eter- 
 nally- 
 
 27. When this (\orme was In the Creation ( in the firf\ Principle ) 
 the Matrix became very big \_ or much impregnated ~\ and kindled : 
 and every forme in the Matrix wrought [^ ftirred or afted 3 . But be- 
 caufe the anger and the wrath had there elevated ir felfe, and that 
 t.'^is place could not thus fubfift in Paradife,therefor€ God moved this 
 place yet more in the Matrix > which was yet the more kindled, 
 where then is to be the Devils Bath, [repofitory or dwelling place ~\ , 
 and the fourth forme ftood in the flafh of the fire, which reflefted 
 back into the mother, and '*■ found the Spirit of God in the forming 
 |_ or creation ] , where in a moment [ that fourth forme ~\ lo(\ its 
 wrathfull [ fmart, fierce property, authority, or ] right, and became 
 in great joy, white, cleere, and' light •, and in this place [ or thing 
 confifteth or ] ftandeth the Fiat, by which God created Heaven and 
 Earrh : for before the fi.at, the third Principle was not manifeftcd, 
 
 but. 
 
 19 
 
 s In the Mo- 
 ther i tvomb. 
 
 ''Or, Their 
 mind! into re- 
 [t gnat ion. 
 
 ^Tbe fiery 
 forme tvoufd 
 h.ivc a Crcx' 
 tureofus 
 oxvrt. 
 
 ^FeU'orpir- 
 ceived. 
 
 ' Or, Bright, . 
 
40 ^/ 1^^^ i^i^^ Princij^le, Cbap.5, 
 
 but there was meerly Paradife in the place of this world. 
 
 28. But Gcd feeing that the great Prince Lucifer would domineere 
 in the Matrix, in the ftrengch of the fire in his place,therefore he fhut 
 up the fift forme in the Matrix of Paradife from him, for it is fhut up 
 both in its inward corporeall forme, and ontAardJy alfo. 
 "' mth 9r rd' 29. For when the Matrix became thin again, dead and vanquifh- 
 riHecU ^^> ff°"^ ^^^ '""^'^" ^'ghr, then the n>ateriall \_ Matrix ] turned to wa- 
 
 ter, as wee may perceive ', and in thib kindling before the light of the 
 Sunne ( vi-hen the Matrix was ftill in the harfh tierceneffe) the Matrix 
 attraftcd, that which was wrought,together into a water-fpirit, out of 
 which came the rocky clifts, ftones, and the dark earth, vvhich before 
 " Dufli cloudy the time of the Creation was but a " Chaos : and in ch:it time fprung 
 durtyOrpud- forth the third Principle, the fiery Heaven, in the fife forme in the 
 die. Matrix •, by the fiat, which the Father fpake through h's heart or Son, 
 
 o The Spirit by and in the going forth of his Spirit : who there, => upon the Ma- 
 moved upon trix in the fift forme, framed the fiery Heaven > as the highly worthy 
 the Water. Mofes hath cleerly written of it : for the Matrix, is the water fpirit in 
 theoriginall, in the fiiit forme : and now when it became miteriall 
 in the place of this world, then the Spirit moved upon the Water in 
 the heavenly Ma-rix, which is immateriall, ( from whence the mate- 
 rial! water is generated ) and h formed the Creatures. 
 
 30. Thus in this fpringing up [_ or going forth ] the materiall 
 Matrix was excinguifbed, and the wrarhfulnelTe [_ tartneiVe or fierce- 
 nefle 3 is come in the ftead thereof ; And the Devil! remained in the 
 originall of the Matrix ( which cannot be altered in Eternity) be- 
 tween Paradife and this world, in the dark Matrix ■-, and with the crea- 
 tion of the Earth, he was thruft downe from his high Throne \_ or 
 feate,3 where now the fiery ftarry Heaven is. 
 
 CHAP. VI. 
 Of the Separation in the Creation^ 
 
 in the third Trine idle, 
 
 » DlfliKciien ' 
 
 Jpcapca , ^ TFyeconfider of the 'Separation and the fpringing forth in the 
 
 difference, or J ^j^-j.^ p,.inc-,p]e of thi^ wot Id, how the ftnry Heaven Ihoiild 
 
 jormty or fpring up : and how every Scarre hjth a peculiar fo! n;e and property 
 
 ^1 !!!,/''''* hi it lelfe, in every of which a feverall Centre is obferved, fo that eve- 
 
 "^^'^'/u^T^^^ ry one of them is fixed [orfteady j and mafter [ or guider ] of it 
 
 imvg .Qt ) as {f.\{^_^ anci that every one of them ruleth in the Matdx of this world, 
 
 erwn peculiar g^d^ vn rkethand generateth in the Matrix afrer their kinde. And 
 
 ud^^'^^' I r , then afterwards if wee confidtr the Sunne, which is their King, heart, 
 ^Or.quabfiith. ^\ ^^J 
 
chap. 6* Of the SefHrAtion in the Crcatic/i, 41 
 
 and life : without whofe light and vertue, ^ they could nelclier aft c^ClftjiitriC!. 
 
 nbrcffcft any thing, but remain in the hard dark dcJthj and this 
 
 world svould be nothing (but a tierce rough hardnefle) And further, 
 
 if we confider the elementi of fire and water,f_and obferve J how they 
 
 continually generate one in another, and then how the conftcllations 
 
 doe rule in them, as iii their own propriety : and alio confiJer what 
 
 the mother iSj from whence all thefe things mufc proceed, chcij we 
 
 lliall come to fee the feparation, and the eternall mother, the ''gene- ^iOxybrirgcr 
 
 trix of all things. forth. 
 
 2. Nay, we iiave it clearly and plainly to be feen in our felves, and 
 in all things, if we would not be I'o nud, blinde, and felf- conceited, 
 and would not be fo drawn and led by a « School- boy ; but did ftick ^ OutwA-'d 
 clofe CO the Schoolmafter himfe'.fe, who is the maftcr of all maimers i Reafojt. 
 forwefeeindeedthdt all things ipring out of the ecernall mothe; : 
 and as fhe is in her own birth, fo (he hath generated th:s world, and 
 fo is every creature alfo generated. And as that [[mother^ is in her 
 fpringing forch in multiplication, where every fountain j^or fource] 
 haih another centre in it from the genecrix, and a feparation []or 
 diftinftion J but undivided and not afunder : fo alfo this world isgc 
 rerated out of the eternall mother, which now is fuch another gene- 
 trix, and yet is not feparated j^or fundred^from the eternall* mother, . Orj^^ature, 
 but is come to be in a materiall manner, and it hath through the Sun 
 attained another light and life, which Qlight and life^ is not the wife 
 mafter himfelfe,but the wife mafter (who is God) he keepeth that 
 light and life/o that it ftandeth and continueth in the eternall ma- 
 trix,and yet ic is no: the eternall wifdome it felfe. 
 
 3. Now bccaui'e this birth Qof the Sun] hath a beginning through 
 
 the will of God, and entreth again into its 5 Ether, therefore it hath 6 Or, re^oftte- 
 
 not the vercue or power of the wifdome •, but it continually ^ work- ry. 
 
 cth according to its kinde, it vivifieth and killeth : what it doth it '' Or, bulldctb. 
 
 doth, {^nor regard-ng whether it be] evill, crooked, lame, or good, 
 
 beautiful! or potent, it caufeth to live and to dye, it atfordeth power 
 
 and ftrengch, and deftroyeth the fame again i and all this without any 
 
 premeditated wifdome : whereby it miy be perceived, that it is not 
 
 the divine providence and wifdome it felf , as the heathens did fup- 
 
 pofe, and did fooli'lily relye upon the vertue thereof. 
 
 4. But if we would fet* the ground thereof, we muft onely look up- 
 on the firft mother in her birth, and fo we fhall fee and findc it all : 
 For as the firft mother (confider ing her in the originall without th.; 
 light) isfoure, [or harlhj dark,hard, and cold, and yet there is the 
 
 ' water- fpirit in the bringing forth : Thus you may finde (when the ' Or ,j^i' it of 
 materiall world fprung up) that God then on the firft day cieated the the n'Ater. 
 heaven and the earth. 
 
 $. Now the heaven Cometh out of the foure matrix, which in the 
 
 G rarsdifical! 
 
M^ of the Separation in the Creation, Chapi7„ 
 
 Paradificall {^heavea] is the waterfpirit : and out of thit Paradificall 
 [_water-fpiriCj or matrix^ the maceiiair {_heaveri or matrix] is crea- 
 ted •, as Mofcs writeth, that the heaven was created out of the midlt 
 of tlie waters ; and it is very right. And alfo in that very houre the 
 earth and the ftones, and all metals (the matrix of this world-being 
 yet dark) were generated out of the matnx. 
 
 6. For when the matrix was ftirred, and that Lord Lucifer would 
 domineere in the fire, then the dark matrix attrafted all that was 
 wrought in the ^ birth, together •, from whence earthy ftones, metals, 
 brimftone and fait did proceed ; hereby the kingdome of Prince Lu- 
 cifer was iTiut upjand he remained in the inward centre captivated in 
 theout.vard. 
 
 7. But the vertue which was in the matrix, was that which could 
 effeft fuch things in the matrix : for a ftone is nothing elfe but a wa • 
 ter, 1 mercury) fait, and brimftone, whereinanoyle ishidden. Now 
 the birth of the matrix hath fuch a form in its eternall Eflencc, and 
 "' birth of its life. For firft, there is the harftineffe [or fourneffe ] 
 fierceoefl'e [pt eager ftrongnefle^ and hardneffe, from whence the 
 cold proceedeth. Now the fourneffe Qor harfhneffe] attrafteth and 
 fharpneth the cold •, and in its attrading it maketh the bitter fting 
 [or prickle^ which pricketh and rageth, and cannot endure the hard 
 attrafting, but vexethlikea furious madnefle, it rifcth up and^ra- 
 geth,and becometh like a brimftone- fpirit. 
 
 8. And in this form in the wrath [or fierce ftrongneflfe] in the 
 watry foure mother, the foure bitter earth, brimftone and fait, is ge- 
 nerated, before the kindling of the Sunne in the matrix that is void. 
 
 ^ of underftanding. But the (eparation that is in it, is caufed from the 
 
 births ftanding in great anguifh, and from its defiring the reparation 
 
 in the birth : for the bitcerncffe agreeth not with the harfhneffe [or 
 
 fourneffe,] and yet they are as mother and fonne, and as members 
 
 1 la one " of another : and it muft be fo,or elfe nothing.could be j for it is 
 
 the eternall band, and the originall of life. 
 
 *\A{ctb, 9- Moreover, when the bitterneffe rageth, rifeth up, and <» vexeth 
 
 in the [foure] harfh mothtr, then it falleth into a glimmering flafh 
 
 nioft terribly ; in this form the Mercurius, or venome, or poyfon, is 
 
 ^ generated. For when the matrix perceiveth this flafh of fire in its 
 
 dark foure form, then it is terrified, and becometh dead in her hard 
 
 9-FaUlHg away foure property. And in this place death, poyfon, p withering and 
 
 er decaying corruption are generated in the matrix, and alfo the noble life in the 
 
 & diflruSiion. Mercuriuj,and in the fpringing up of the third Principle. 
 
 io. And further, when the horror [or crack or fkreek] of the fire 
 is come into its harfh mother, and hath thus overcome its mother, 
 then it felfe is much more terrified, for there it lofeth its fierce or. 
 ^.Of ,m/. ftrong property^becaufc the mother [hatb]attained another ^ fourcej 
 
 and 
 
 ■Out bktb. 
 
 ' The oy'iginall 
 Text Menu- 
 rius. 
 
 "' Or, cont'utu- 
 all genera- 
 tion andfubji- 
 ftence. 
 
-Chap . 7^ Of the separation in the Creation I 
 
 '*nd out of the horror of the fire a ' brightnefle is come fto be *, in 
 which in the inanimate matrix, the Materhy [or matter] in the midft 
 of the horror [or crack^is come to be a foft and bright ' mixt matter, 
 fi^. from the crack of the light [is prococeeded] Gold,.SiIver, Cop- 
 per,Tin Lead„&c. according as everyplace in the matrix ftood in 
 the wraltling centre. 
 
 11. For the birth in the whole fpace'of this world (as farre as Lu- 
 cifers kingdome did reach) was thus •, and therefore there is much 
 different kindeofearrh, metals, and other things in one place than 
 in another. And it is plain before our eyes, that all metals are mixt, 
 which proceedeth from the ' bringing forth hi infinitum \ which we 
 well underftand and fee,but cannot utter,nor dare we fpeakit, for it 
 troubleth us,and it reacheth into the Deity.which is without begin- 
 ning, and eternall : therefore rhe creature muft let it alone upon 
 pain of the lofle both of its reafon and fcnfe. 
 
 12. But to declare this further j when the matrix ftood thus in 
 the birrh, where the matter of the earth was generated, then the 
 matrix with the kindling, became water : you muft underftand it a- 
 fight, not wholly in fubftance , but it hath generated the earth, 
 ftones,and merals,and yet the matrix continueth ftill , fo alfo the-wa- 
 rer fiill continueth in thekilling and overcoming ;whereby the mate- 
 riall world took beginning, where the globe of the earth was drawn 
 together in this moving , and ftandeth in the middle of the Circle 
 from above and from beenath as a point [or pun6ium.~\ 
 
 15. And there in the centre in the Paradificall matrix^and in rfie 
 ifaradificallheaven,the Spirit of God ftood in his own eternall feat, 
 neither did it depart from thence^ and moved upon the maceriall 
 water with the Fwf, and there formed the heaven, which was created 
 out of the midft of the watry matrrx , and he feparared the root of 
 the darkneffe from the light in the matrix*, in which darknefle the 
 Devils remained, and they have not comprehended the matter in the 
 matrix , nor the new light , which fprung up in the matrix , and 
 -fo with thiscreacion and feparation, the length of one day was fiuifh- 
 cd,and out of beginning and end, and morning and evening was the 
 firft day, as Mofes writerh. 
 
 14. But that we may fo fpeak of the heaven, that the reader might 
 ■come to underftand what that [heaven^ is which God then created i 
 [confider] what Ji/o/fj wrireth of if. God made a Firmament be- 
 tween the waters, and feparated the water beneath the Firmament 
 from the waters.above the Firmament, and the Firmament he called 
 Heaven, which ii very right : but hitherto it hath been very ill nn- 
 derftood. 
 
 15. Now obferve,the Heaven is the whole Deep, fo farre as rhe 
 Ether a^ or Skies have "; given up themfelvcs to the birch of this 
 
 G 2 world, 
 
 4^ 
 
 ^ Glance, or 
 luftre. 
 
 Note. 
 
 * Or yOUt-^ii-lb. 
 
 N(fte. 
 
 ^ Expandcdy 
 erfpred. 
 
^i^ HbwthefouYe Elements are gtnerAted. Chap.7,' 
 
 world, and that heiven is the matrix, out of v^hich earth, ftones, and 
 
 the mareriall water is generated. And there God fcparaced the mate- 
 
 nall water from the matrix : and here it is very plainly di Teemed ,thac 
 
 the materialU^arer is asit.weredeaded, or hath death in it: for it 
 
 "^ viz the Aire' could not abide in ihe ^ moving mother, but was created £to be J 
 
 upon the globe of the earth, and God called it Sea : QjV/eeV : 3 ia 
 
 which l^word] is underftood in the language of Nature, as it were a 
 
 y The corrup' fprioging [or growing]] in death,or a life in y corruption : ^ although 
 
 tibHity. herein I fhall be as one that is dumb to the Reader, yet I f know it 
 
 * That is, (be very well, and I am very well fatiified therewith : but i becanfe the 
 
 re.idc/' ivUno! beftiall man is not worthy to know it,therefore I will not here caft the 
 
 und^rfiandtt' Pearle before the Swine : but for the children of God, which will 
 
 f . Or,« vdcr- b,e benefited by it ; the Spirit of God will certainly teach and inftruft 
 
 fiand. them in it. ., 
 
 1 5. Now when the heaven became cleare [or pure^ and clean- 
 fed from the earth and the dark mift [or duft] in the concretion [ or 
 driving together,^ then in the matrix of the heaven there was the 
 threeElements, Fire, Aire, and Water, which are three in one ano- 
 ther, in one mother •, and that mother is here called the Heaven, 
 therefore henecforward in my writing, I fhall^ufe the word Heaven in 
 ftead of the word /W^w.r. 
 
 17. For the Heaven is the Matrix, and is called Heaven, becaufe of 
 the feparation j becaufe the fifth elTence of Heaven is fevered, and fee 
 in the higher Heaven, where the Matrix is more firery, as it is pro- 
 perly, underftood in the language of Nature, and is plain before 
 our eyes. But here the quality, birth and property of the heaven 
 ought to be defcribed, becaufe the foure Elements fprung out of it, 
 as out of their mother *, and beeaufe the vettue of every life confift- 
 eth therein^ therefore the originall of the foure Elements muft be 
 defcribed, wherein it will firft truly be underftood what the 
 Heaven is. 
 
 CHAP. Vll. 
 Of the Heaven and its etemaU Birth and Ejfence, and how the 
 foure Elements are generated: wherein the eternal! band m(Pf 
 he the more and the better underwood J)) meditating andean' 
 fidering the material] vporld. 
 
 The great Depth, 
 
 l.P Very' Spirit feeth no further then into its mother, out of 
 •■--^which it hath its originall, and wherein it ftandeth : for it is im- 
 
 poflible 
 
chap./. Hoif thsfoure Elements are generated, 45 
 
 poflible for any spirit in its Qv/n nacurall power, to look iflto aizovcher 
 principle, and behold it, except it be regenerated therein : BtK the . \ . a v ■ ■: 
 Nirurallman,\vhoin his fall was captivated by the, matrix of this vi:\':-'.rv>'> 
 world, whofenaturall fpirit' moveth between two principles, W:^. *'i'avcrctb. ' 
 between the Divine and the HslliHi , and he ftandeth in both the 
 gates , into which principle he failerh, there he cometh to be rege- 
 nerated, whether it be as to the Kiogdomeof Heaven, or the King- 
 dome of Hell :and yet he is notable in this [Ufe^ cipifetofee cither 
 ofthemboth. :.' '; ; .• iivci ;i, » 
 
 2. He is in his own eflence and fubftance a twofold jnan-: Iror his 
 foulc (in its own fubftance) is our of the firft Principle, which from e- 
 ternityharh no ground nor beginning-, and in the time of the crea- 
 tion cf man in Paradife, or the kingdome of heaven^ the foule was 
 
 truly " bodihed by the Fizt'in a fpirituall manner •, but with the firft '' Bod'dy crea- 
 vertue £or powerl which is from eternity, in its own hrft virtue or ted,OY corpori- 
 power it harh remained infeparably In its firft root, aad was illuftra- y:cf. 
 red Qor made fhining bright J by the fecond principle, V^^. by the 
 heart of God : and therewith Itanding in Paradife, was there by 
 the moving Spiritof God, breathed into the matrix of the third Prin- 
 ciple , into the ftarry and Elementary man •, and now therefore he 
 may underftand the ground of heaven, asalfoof the elements and 
 of hell, as farre as the light of Godfhinethinhira vfor tf thatJjghc 
 be in him, he is born in all the three Principles : but yet he is onely a 
 fpark rifen from thence, and not the great fourccor fountain, which 
 isGodhimfelfe. 
 
 3. And therefore it is that Chrifi faych : if you kid faith af a grain 
 efMunard-^cid, you might fay to the muntmiyCeji thy feife into the 
 
 fc<!^ and it jhall be done. And' in this power men have raifed the ^ Note the 
 dead, and healed the fick, by the word, and rhe vertue and power of power by 
 the Spirit , or elfe they could not have been able to have done which the holy 
 fuch things,- if they had not ftood in tlic power of all the three Prin- men raifed the 
 ciples. ^ dead. 
 
 4 For the created Spirit of.nr.an, which Is out of the matrix of this 
 world, that rukth (by the verroe of the fecond principle in the ver- 
 tue of the light) ovsr and in the vertue of the fpirit of the flarrcs and 
 clemients very mighrily,as in that which is its proper own. But in the 
 fall of/^^JW we loft this great power , when we left Paradife, and 
 went into the third Principle, into the ma:rix of this world, which 
 prefently held us captive in reftraint : But yet we have the know- 
 ledge £of that power^ by a glance [^or glimmering^ and we fee as 
 
 through a dim or dark gla&, the eternall <^ birth. ^ Ot.operative 
 
 5 And although we move thus weakly or impotently in ^11 the propagation. 
 three births, and that the gate of Paradife is fo often darkned to us, 
 
 and that the Devill doth fo often draw us into die hellifh gate, and 
 
 G 3' thac 
 
4^ Hor»thefoureBkmentsaregenerAted.1 Chap./r 
 
 * Ot,the domi* that alfo the elements do cover the * fydereall gate, and wholly cloud 
 won or influ- them, fo that we oftentimes move in the whole matrix, as if we were 
 encesoftht deafe, dumb, or half dead, yet if the Paradificall light fhineth to us, 
 jtars. we may very well fee into the mother of all the three principles : for 
 
 nothing can hinder us, the threefold fpirit of man feeth every form 
 
 and quality in its mother. 
 
 6 Therefore though wefpeak of the creation of the world,, as if 
 we had been by at prefent, and had feen it, none ought to marvell af 
 
 » it,norholditforlmpo{rible. For the Spirit that is in us, v^'hich one 
 man inherits from the other, that was breached out of tlie eternity in- 
 to Adam, that fame fpirit hath feen it all, and in the light of God 
 it feeth it ftill : and there is nothing that is farrc off, or unfearchable : 
 for the eternall birth,which (tandeth hidden in the centre of man, 
 that doth nothing Qhat is3 new, it knoweth, worketh and doth even 
 the fame tliat ever it did from eternity : it laboureth for the light and 
 for the darknefle : and wotketh in great anguifh : but when the 
 light fhineth therein , then there is meere joy and knowledge in its 
 working. 
 
 7 So that when the heaven, and the birth of the elements are fpo- 
 ken of, it is not a thing afarre of, or that is diftant from us, chat is 
 fpokenof-, but wefpeak of tilings that are done in our body and 
 foule; and there is nothing nearer us than this birth: for we live 
 and move therein, as in the houfe of our mother, and when we 
 fpeak of heaven, we fpeak of our native countrey, which the en- 
 lightned foule can well fee, though indeed fuch things be hiddea 
 from the body. 
 
 8 For as the foirie of man moveth and fwimmeth between the 
 vertue of the Scarres and Elements,fb the created heaven alfo moveth 
 between Paradife and the kingdome of Hell, and it fwimmeth in the 
 eternall matrix : its limit reacheth as farre as the Ethera [fkies or re- 
 <eptacle] hath yeelded it felfe up to the creation, fo farre as the 
 kingdome of Lucifer did reach, where yet no end is to be found : 
 for the vertue or power of God is without end •■, but our fenfe reach- 
 eth onely to the fiery heaven of the Starres, which area '^propagati- 
 on in the fifth form of the eternall Mother (or a ^uinta efflntia) 
 wherein the reparation in the time of the third Principle ( or in the 
 
 OryOUibirtbj beginningof this world) the vertue or power of the matrix wasSfe- 
 W'^^i^^ ^ff- parated, where now the feparation is thus niovind : and then every 
 Jpring. eflenccin the propagation in the manifold centres of the Scarres, 
 
 8 G^^divldcd have a ^ longing delire one after the other,and a ccntinuall will to in- 
 into parts, or feft [impregnate or mix influences:] and the one cflcnce,or vertue, 
 ijaxyed. is the ' meat and drink, as alfo, the chcft [cafe or] receptacle of the 
 
 *" Attra£l'utg. other- 
 
 i Food. $ . Fox as in the Paradificall principle the holy Ghoft in the Trinity 
 
 of 
 
Chap.7. ^^^ thefeare elements are generated,, 47 
 
 of the Deity, continiially goeth forth, & flowerh very fofcly, i;rn>c.ve- 
 ably, and imperceprably, as to the Creaturejand yec fornieth and fa- 
 fhionech all in the Paradifical matri^/fo alfo doth the third Principl':. 
 After that the Matrix became vif.ble and material!, every vercue in 
 the matrix hath had a great atcraftive longing towards one another, 
 a conrinuall fpringing, blolToming, and fading again like a biid , or 
 fomcboylingfeethingmatter, wherein the fourr.elTe, coldneiVe, and 
 j^eager fierce] ftrongneffearcraft without cealVng •, and this at:r^.ft- 
 ing, prickle [or fting j ftirrerh alwayes without ceafing , ana fuiveth 
 j^or refifteth] fo, that the foure matrix , (becaufe of &<: inward, 
 hellifh, or rr.oftoriginall matrix) ftardeth continually inanguil'h, 
 with a great defire of the lighf,which i: efpyeth in the root of the tite, 
 and is continually aftrighted at it , and becometh milde, foft, 
 andmareriall: whereby the Elementary water is continually ge- 
 nerated. 
 
 10 In this manner you muft underftand the fonre elements, which 
 yet are not foure divided things, or efiences, but one onely cffence : 
 and yet there are foure differer,ces,or dillinftions, in this birth \ and 
 each element lieth in the other as in a cheft, and it is its receptacle, 
 alfoit is a member therein. Underftand and confider the ground a- 
 right, which followeth. The '^ fournefi'e is the matrix, and a caufeof 
 all things, which in its own fubftance is very dark, cold, and as no- 
 thing : but the eternall Deity being there) and fpeculating or behold- 
 ing it felfe in the fournefle', therefore the dark fournelTe is deiirous af- 
 ter the Divine verrue,and attradeth •, although there is no life or un- 
 derftanding in the fournefl'e, yet it is the gtound of the hrft elfence, 
 and the originall whence fomwhat cometh to be : Here we can fearch 
 no further into the ground of the Deity, for it troubleth l^difturbeth- 
 or confounderh J us. 
 
 1 1 Now the fourneffe (in its luft or great longing l_or panting] af- 
 ter the light) attraftech continually, and in its own fubltance it is- 
 nothing elfe but a vehement hunger very dry, and as \jl vacuum or] 
 nothing at all, a defring will, as the darknetl'e after the light : and its 
 hunger, or attraftmg, maketh the bitterneflej the woe Qor lamenta- 
 tion that it cannot be fatiated or mollified, from whence the anguifh a» 
 rifeth fo that the will, or prickle [o'c fting] is rub'd [or ^ ftruck]in it 
 felfe,from the luft of the defiring, and it will not yeeld it fcife to the 
 dark nothing or Head w ill j but fetteth its defire and anguifh, and al- 
 fo its [eager or] ftrong will fo very hard towards the hidden light of 
 God , that thereby the will becometh a twinkling tiafh, like a fpark' 
 ling or "^ crackling fire, whereby the fournefle, that is fo very aking, 
 
 ' is continually filled, and as it were deadned, whereby the foure fpiric 
 cometh to be foftjfweetjand materiall,even water. 
 
 12 But the bitccrneae-beiBgfo very much aflnghted at the flafh 
 
 of 
 
 goicy IS the 
 root of tks 
 mothir. 
 
 ^Asft(eland4 
 fimjiriiic fire 
 
 ™ As tvhen ye 
 tbrorp water 
 into the fire ^ . 
 
^8 H ovp th e f our e EUments are generated 4 Cl]3p.7. 
 
 of fire in the foiirnefie, it carchtth irs mother (the fourndlc) which '^ 
 become maceriall from the crack, and tliech ojt, and is clouded or 
 a Impre^n^ited. "dwelled from rhematcriall fourndlc, a* if it alfo were materiall, 
 * and moveth , and flrenghrhenech it felfe continually in the mother : 
 
 and that is the element called Aire in this world > wliich luth its ori- 
 ginal! in the watry mother •, and the water hath its originall frOm 
 the aire, and the fire hirh its original! from die longing an- 
 gaiftt •, and the earth and ftones took their beginning in the itrong at- 
 tra^ionat the fall of Lucifer,when the fournelk was fo fierce, ftrong, 
 fifing and attradive,which attr<iSion is flopped again by the light in 
 the third principle. 
 
 15 Thus it may very plainly be underftood, that the light of God 
 is a caufe of all things, and yon may hereby underfland all the three 
 Principles: Forifthepower, vertue,and light of God were not,then 
 there wonld be alfo no attraftive longing in the dark eternity, and 
 alfo the foure defire<(which is the mother of the Eternity) would be 
 nothing at all 7 and ic may be underftood, :hat the Divine verrue fhi- 
 neih in every thing, and yet it is not the thing it felfe, but the Spiric 
 af God in the fecond principle j and yet the thing is his Ray [glance 
 or luftre]] which thus proceedeth from the longing , or attrauing 
 will. But now the Heart of, God is in rhe Father \jn'] tlie firft will, 
 and the Father is the firft defiring or longing after the Soone, and the 
 .*" Lftft^fi or Sonne is the \ ertue and ° lighr of the Father, from svhence the eter- 
 brigbtmJpC' nail nature becometh alwayes longing-, and fo; from the heart of God, 
 in the eternall dark matrix [_'itl gtneratcch'the third principle. For 
 P O^ thereby, p fo God is manifeft , but otherwife the Deity would, jea)iiin hidden 
 eternally. 
 
 14 Now therefore we fay (as the Scripture informeth us) that God 
 dwelleth in heaven •• and it is the trnth. Now mark, Mo/cf writech, 
 that God created the heaven out of the midfl: of the waters, and the 
 Scripture fayth, God dwelleth in heaven , therefore we n^ay now ob- 
 fcrve, that the water hach its originall from the longing of the -eter- 
 nall Nature after the eternall light of God •, but the eternall Nature 
 is made manifeft by the longing after the light of God , as is mentio- 
 ned before -and the light of God is prefent every where, and yet rc- 
 maineth hidden to Nature ; for Nature receiveth onely the vertue of 
 th^ light., and the vertue is the Heaven wherein the light of God 
 dvrelleth^nd is hidden, and fo ftiineth in the darkiiefie : The water 
 is the Mitcnn-, or ma:ter that is generated from the heaven, and 
 therein ftapdeth the third , which again generarech a Ufe and ccm- 
 prehenfb'e efl'ence,or fubftance, out of it felfe, vi\. theeiements and 
 other creatures. 
 
 15 Therefore, O noble Man, let rot Antichrift and the Devill be 
 foole you, who tell you that the Deity is afarrc offfrom you , and 
 
 dirtft 
 
'Chap. 7. ftoji^ thefoure Elements are generated, 
 
 direft you to a heaven that is fituated farre above you ', whereas there 
 is nothing nearer to you tlun the heaven is : you onely ftand before 
 the doore of heaven,and you are gone forth with Ad:im out of the Pa- 
 radificall heaven into the third Principle : yet you ftand in the gate , 
 doe but as the eternall mother doth , which by great defiring and 
 ^ longing after the Kingdome of God, attaineth the Kingdoaie of 
 heaven, wherein God dwelleth, wherein Paradife fpringeth up j doe 
 you but fo, fet all your defire ^ upon the heart of God, and fo you will 
 pafle in by force, as the eternall mother doth: and then it (hall be 
 with thee as Chrift fayd : The liingdomc of heaven fuffenth violence ^and 
 the Violent taticit by force : fo you fhail make to your felfe friends in 
 heaven with your unrighteous Mammon, and fo you come to be the 
 true fimilitude and Image of God and his proper own : for, all the 
 three principles with the Eternity are in you, and the holy Paradife is 
 again geiierated in you, wherein God dwelleth : then where will you 
 feek for God ? feek him in your foule onely, that is proceeded out of 
 the eternall Nature, wherein the ^Divine Birth ftandeth. 
 
 1(5 O that 1 had but the pen of man, and were able therewith to 
 writedown the Spirit of knowledge : 1 can but ftammerofthe great 
 myfteries like a childe that is beginning to fpeak ; fo very little can 
 the earthly tongue expreile what the Spirit comprchendeth and un-- 
 derftandeth^yetl will venture to try whether I may procure fome 
 to goe about to feek the pearle, whereby alfo I might * labour in the 
 works of God in my Paradificall garden of Rofes : for the longing of 
 the eternall " matrix driveth me on to write and exercife my felfe 
 in this my knowledge. 
 
 17 Now if we willliftup our mjndes, and feek after the heaven 
 wherein God dwelleth i we cannot fay that God dwelleth onely a- 
 bove the fl:arres,and hath inclofed himfelfe with the firmament which 
 ismadeoutof the watersjinto which none can enter €;xcepc it be o- 
 pened (like a window) for him j with which thoughts men are alto- 
 gether befooled [and wilderd : 3 neither can we fay (as fome fup- 
 pofe ) that God the Father and the Sonne are onely with the An- 
 gels in the uppermoft inclofed heaven, and rule ©nely here in this 
 world by the holy Ghoft, who proceedeth from the Father and the 
 Sonne.. All thefe thoughts are voyd of the very knowledge of God: 
 for then God fhould be divided and circumfcriptive, like the Sunne 
 that moveth aloft above us, and fendeth its light and vertue to us, 
 whereby the whole deep becometh light and aftive all over. 
 
 18 Reafon is much befooled with thefe thoughts •, and the king- 
 dome of Antichrift is begotten in " thefe thoughts, and Antichrift 
 
 ' hath by thefe opinions fet himfelfe in the place of God, and meaneth 
 to be God upon earth, and afcribcth y Divine power to himfelfe, and 
 ftopperh the mouth of the Spirit of God , and will not heare him 
 
 H fpeak : 
 
 ^Ovtfeclfing. 
 ^ Into, 
 
 ^ (Jr, dk/'me 
 wording. 
 
 * Or, ivorl(. 
 
 ^ Mother of 
 
 Nature. 
 
 X which poffffi 
 the minds of 
 jlraying Cbri- 
 
 y Divine au- 
 thor'ity. 
 Jus divinum. 
 
50 Howthefouye ElementidregeneraUd. Chap.y, 
 
 fpeak : and fo ftron^ delufions come upon them that they beleeve the 
 Spirit of Iyes> which in hypocrifiefpeaketh ftrong delufions, andfe- 
 duceth the children of Hope, as S' PauL witnefiech. 
 
 19. The true Heaven> wherein God dwelleth, is all over,in all pla- 
 ces \_ or corners ] even in the middcft Q or Centre] of the Earth : He . 
 comprehendcth the Hell where the Devils dwell, and there is nothing 
 without God. For wherefoever he was before the Creation of the 
 world, there he is ftill , V:-^ in himfelfe i and is himfelfe the ElTence 
 of all Eflences : All is generated from him,and is originally from him : 
 and he is therefore called God , becaufe he alone is the Good, the 
 Heart, or [that which is] Beft : underftand,he is the light and vertue 
 [or power] from whence Nature harh its Originall. 
 ^Thhl^yOrap' 20. If you will ^ medicate on God , take before you theeternall 
 plaud'mg any Darkneffe, which is without God', for God dwelleth in himfelfe, and 
 thing ofGed. the Darkneffe cannot in its own pow er comprehend him: which Dark- 
 neffe hath a great [delire of] longing after the Light, caufed by the 
 * SpeculatC'-fis Lights * beholding it felfe in the Darkneffe, and fhining in it : and in 
 in a glafe. this longing or deiiring, you finde the b fource, and the fource taketh 
 •» Or, adlive hold of the power or vertue of the Light, and the longing maketh the ' 
 property. vertue material!, and the materiall vertue is the enclofure to God or 
 
 fhe Heaven •, for in the vertue,(tandeth the Paradife,wherein the Spi- 
 rit which proceedeth from the Father and the Sonne, workech. All 
 c C^eAture or this is incomprehenfible to the <• Creation : but not impoffible to be 
 mt (trail man. found in the minde ', for Paradife ftandeth open in the mlnde of a ho- 
 ly foule. 
 , 21. Thus you \_ may ] fee how God created all things out of no- 
 ^ That which thing, but onely out of himfelfe : and yet the ^ Outbirth is not from 
 is procreated^ his Elfence [ or fubftance ] , but it hath its originall from the Dark- 
 viz. t he feme neffe. The « fource of the Darkneffe is the firfl Principle, and the ver- 
 Eiements. tue f or power ] of the Light is the fecond Principle, and the Out- 
 
 * Or, (pringmg birth [ generated ] out of the Darkneffe by the vertue of the Light, 
 properties. is the third Principle ; and that is not called God : God is onely the 
 Light, and the vertue of the Light, and that which goeth forth out of 
 the Light is the Holy Ghoft. 
 
 22. You have a fimilitude [of this] in your felfe : your foule which 
 
 is in you, giveth reafon to you, whereby you think [confider and per- 
 
 ^•^ ceive ] : that reprefenteth God the Father : The light which (hinech 
 
 in yoiv foule, whereby you know the vertue [ or power in you ] and 
 
 leade [ and direft or order ] your felfe with, that reprefenteth God 
 
 the Sonne,or the Heart,the eternall power and vertue:and the minde 
 
 in which the vertue of the light is, and that which proceedeth from 
 
 ^Otyblindmije the light wherewith yourgoverne your body, that reprefenteth the 
 
 of underftand- Holy Ghoft. 
 
 ipg' 2?« The f darkneffe that is in you, which longeth after the light i 
 
 that 
 
5 Or, in the 
 Divine jey^ 
 wherein God 
 and the ^H' 
 pels dwell. 
 
 Chap.7. TJorvthe fours Eietmnts are generated, 51 
 
 that is the firft Principle : the vertoe of power of the light which is in 
 you, whereby you can fee in your minde without [ bodily ] eyes, that 
 is the fecond Principle : and the longing [power or j vertue,that pro- 
 ceedeth from the minde, and attraftech and filleth [ oi inipregnatethj 
 itfelfe, from whence the niateriall bodygroweth, that is the third 
 Principle. And you [ may ] underftand very exaftly, how there is an ^'* 
 inclofure [ftop or knot ] between each Principle > and how God is the 
 beginning and the firft vertue [_ or power j in all things : and you un- 
 derltand, that inthisgroffe [fluggifh or dull j body, you are not in 
 § Paradife : for that [outward body] is buta niifty [ excrementitious 
 dusky opake procreation or ] Out-birth in the third Principlejwhere- 
 in the foule lyeth captive, as in a dark dungeon ; of which yoli fhall 
 finde a very large defcription, when wee come to write about the Fall 
 oiAdam. 
 
 24. Now mark, when God would manifeft himfelfe by the mate- 
 riall world, and the Matrix ftood in the anguifhing birth, wherein the 
 Creator moved the fii ft Principle to the creating of Angels •, then the 
 
 Matrix ftood undivided in the inward ^ Eflence : for there was then ^ Or/ubjianct* 
 no comprehtnlibflity, but fpiritonely, and the vertue of the fpirit: 
 The Spirit was Godjand the vertue was Heaven, and the fpirit wrought 
 in the vertue, fo that thereby the vertue became attrafting and long- 
 ing • for the Spirit beheld it felfe in the vertue:and therein the Spirit 
 created the vertue from whence the Angels came to be : and thus the 
 vertue became the dwelling of the Angels, and the Paradife wherein 
 the Spirit wrought: and the Spirit longed after the light, and the light 
 fhone; in the vertue : fo there is a Paradificall joy, and pleafant fporc 
 therein : and thus God is raanifefted. 
 
 25. Now thus the erernall light, and the vertue of the light, or the 
 heavenly Paradife moveth in the eternall Darkrefle '■, and the Dark- 
 nefle cannot comprehend the light •, for they are two feverall Princi- 
 ples ■■, and the darkneiie longeth after the light, becaufe that the Spi- 
 rit beholdeth it felfe therein , and becaufe the divine vertue is mani- 
 fefted in it : but though it hath not comprehended the Divine vertue 
 and light, yet it hath continually with great luft lifted up it felfe to- 
 wards it, till it have kindled the roote of the tire in it felfe, from the - 
 beames of the light of God : and there arofe the third Principle : and' 
 
 it hath its originall out of the firft Principle,out of the dark Matrix, 
 by the'fpeculatingofthevertuei or power] of God : But when the 
 kindled vertue in this fpringingup [of the third Principle] in the 
 darkneffe became fiery j then God put the Fiat thefeiri, and by the 
 moving Spirit , which goeth forth in the vertue of the light, created 
 • the fiery fource in a bodily manner, and fevered it from the Matrix : 
 and the Spirit called the fiery created properties, ftarres, for their 
 qualitie. 
 
 H 2 25. Thus 
 
 ' Beholdifigy 
 imagivng^ or 
 refleilioti. 
 
J 2 Howthefoure Eiemints AUgenerMed. Cbap,7^ 
 
 ad. Thus it is plaine to our fight, how the ftarry heaven (orasf 
 may hotter render it to tlse enlightened Reader ) the Quinteflence 
 ( or the fifr forme in the Bti rh ) ii fevered from the watery Matrix i 
 or else tliti e woiiid hjve been no ceafing from ihc generaring of ftones 
 fc ?ro'>trtie or ^"^ eaith, if rhe fery '' narure had noc been fevered : hue bccaufe the 
 kinde. 'A crci'^a^l Elimcc ( vi\. God ) would n^anifeft b-.Tifelfe in the dark Ma- 
 trix i aijd [ hath defired ] to make the nothing forneching •, therefore 
 he hath fevered the kindled vei rue, and made the Matrix cleere or 
 pure. 
 
 27. And thtis now the Matrix ftandeth incomprehenfibly , and 
 longeth after the fiery nature [or condition] and the fiery nature 
 longtth after rhe Matrix : For the Spirit of God ( which is a Spirit of 
 J ^.^^ i^^^.jj mecknefie,) ' beholaeth it felfe in the watery Matrix ■■> and the Matrix 
 oi 'th receiveth vertue from thence : thus there is a conftant will to gene- 
 * * rare and work ; and the whole nature ftandeth in a great longing and 
 anguifh , willing continually togeneratc the Divine vertue j God and 
 Paradife being hidden therein : but it generateth after its kinde, ac- 
 cording to its ability. 
 
 38> Now when God had fevered the Matrix with [or from] its 
 fiery forme, and would manifeft himfelfe with this world •, then he put 
 the Fiat into rhe Matrix,and fpake out of himfelfe : [faying,] Let there 
 b£ HeArbsy Grajfe^ Trees^ and Beafts^ every one according to their l(:ttde : 
 This fpeaking, was the heart, or the vertue [ or power ] of the Eter- 
 nall Father : But the Spirit which had the Fiat, went from the Eter- 
 nal! Father (in the vertue of the heart of God j forthwith the will 
 
 " Crtaitd. ( ^"^ ^'^ ''''^' ^^^ ^^^ ^''^^ ^ ^"^ *" "^^^^ "^^ Out-Birrh in the third 
 Principle, materialljvifible, and comprehenfible, each according to 
 its Effence : as the^ertue was, fo was alfo its body. For there the fie- 
 ry Matrix, or the Conftellation, gave its vertue to the Fiat j and the 
 watery Mitrix with the Elements received the vertue,and fo were im- 
 pregnated, and each Element generated its own creatures out of ic 
 felfe ; as alfo each forme in the fiery and watery Nature out of them- 
 felves : and yet it became no feperable Effence, but onely every crea- 
 ture was feperated according to its kinde , according to the Eternall 
 vertue, which arole in the longing by the lu(\ , and became the third- 
 Principle, which was not before Time [ began ] . 
 
 29. Thus the fkarry Heaven ruleth in all creatures, as in its proper 
 
 own : it is the [husband or] Man,and the Matrix, or the watery forme 
 
 is its [ wife or ] Woman, which it continually impregnateth, and the 
 
 Matrix is the genetrix , which bringeth forth the childe which the 
 
 *^M I th or ^*^^^^" " begetteth : and that is the created Heaven in the third Prin- 
 
 f. ^i * ciple, from whence the Elements are proceeded •, t//\.the watery Ma- 
 
 prmetv, ^^-^^^ ^^^ of which the vilible water generated ic felfe, and (till alwayes 
 
 dorh generate it felfe in the anguifh. 
 
 30. There: 
 
Chap.7« ^°^ thefeure Blsments are generated, 5 ^ 
 
 30. Therefore Mofcs writeth •, Thar, God created th.' Heaven out ef 
 the mtaft of the ipaters ; (This you mufij i^nderftard [ to be J out of the 
 eternal! watery Matrix, which is bur a Spirit, " licreiii the Paradife is, 
 ?nd the hoiy Heaven, •Z'i^. the Divine verrue, v.hich the darx Mnrix 
 Jufted after in its hunger , out of which the vifibic Matrix of the ^oure^^ 
 Elements is proceeded, out of which, the Elicnceof all t;rienc«55^B 
 that now are, were created by the Fiat through the eternall Spirit oHJIf 
 God. 
 
 31. For every forme in the Matrix hath itsvifibJe creatures, and 
 fuch as are invifible to humane eyes : which creatnires in part as to us 
 
 are as it were but meere ° figured Spirits : as the fire hath fpirits and ° Shapes and 
 creatures th.n are invifibJe to our material] eyes, and wee cannot fee formes efap- 
 them : there are aifo in the Aire invillble fpirits, which wee fee not ■■, pcarancc, 
 for the Aire being immaterial), foare alio the fpirits thereof : The 
 water hath mareriall creatures, which arc not vifible to us : and be- 
 caufe they are not out of the fire nor aire, they are of another p qua- 
 lity, and are hidden [ as ] to the fiery and airey [ fpirits ] except 
 they will manifeft themfelves. 
 
 32. AsFire, Aire, Water, and Earth, lie in one cafe [ or cheft 3 
 and they foure are but one thing,and yet of foure diftinft differences, 
 and none of them can comprehend, nor retaine the other : and fome- 
 whacof one of the foure, being i fix, in every creature : that crea- 
 ture cannot binde it felfcas to that : but is manifcfted therein, and 
 according to that fpirit is comprehenfible and perceptible, and yet is 
 incomprehenfible to the fpirits of the other Elements. 
 
 33. For all things are come to be fomething out of nothing : and 
 every creature hath the Centre, or the circle of the birth of life in 
 jt felfe : and as the Elements lie hidden in one another in one onely 
 mother : and none of them comprehendech the other 3 though they 
 are members one of another : fo the created Creatures are hidden 
 and invifible to one another : for every Creature looketh but into its 
 mother that is fix [ or predominant 3 in it -.The material! creature 
 feeth a material! fubftance, but an immaterial! fubftance, ( as the fpi- 
 rits in the fire and in the aire ) it feeth not ; as the body feeth not the 
 foule, which yet dwellethin itj or as the third Principle doth not 
 comprehend, nor apprehend the fecond Principle wherein God is ; 
 though indeed it felfe is in God, yet there is a ' birth between ; As it 
 is with the fpirit of the foule of man, and the elementary fpirit in 
 man, the one being the cafe [ cheft ] or receptacle of the other i 
 As yoa fhall finde, about the CreatioH of Man. 
 
 P Froperty. 
 
 9 Ovy predomi- 
 nant. 
 
 ^OiyVr'mciple. 
 
 CHAP, 
 
54 
 
 Of the CrcMtonof the Creatures, Chap.g, 
 
 CHAP. VIII. 
 
 Of the Creation of the Creatures ^ andof the f^rwging up of 
 , >>^ every a growing thing: as alfo of the Statfes and Ek^ 
 fruu. ^^^mentr, and of the Onginall of the ^ Subfiance of this 
 
 'yegetablejOr 
 
 fruii. 
 
 *> Or, (fenc; 
 
 I. TN the beginning of the laft fore going Chapter, it is mentioned, 
 A that it is not ftrange for a man to write, fpeak, and teach of the 
 Creationof the world, though he was not prefent when it was doing, 
 if he have but the knowledge in the Spirit : For there he feeth in the 
 Mother,asinaglalTe,thegenetrixofevery thing-, for one thing al- 
 wayes lyethin another,and the more is fought, the more is found, and 
 there is no need to caft the minde beyond this world *, for all is to be 
 found in this world, yea in every thing that liveth and moveth. What- 
 foever any looketh upon,and fearcheth into, he fhall finde the Spitic 
 with the Flit therein ■, and the divine vertue \^ox power difcovereth 
 ^ Appearetb- ^i^l •= beholderh it felfe in all things, as it is written, The ward it neare 
 thse, ivtn in thy heart and lips. For when the light of God dawnerh, 
 or breaketh forth in the centre of the fpirit of the foule \ then the 
 C)r>C^^*J^i»g. fpirit of the foule Teeth very well the •* creation of this world, as in a 
 cleare glafl"e,and nothing s afarre off. 
 
 2 Therefore now 1 dircft the Reader to the creatures, that he may 
 fearch into them, and fo he fhili finde all thing?, and that more won- 
 derfully than any man caa write or ipeak j if we be born of God. We 
 
 ^ Oryfu/ida- muft not " think with our underftand:rig and ;ki!l, of Gods making or 
 mentdly con- creating, as of a man that makechlome-A hat , as a Potter maketh a 
 ceive. - velVellofalumpofclay, or a Stone f'urter, or Carver maketh an I- 
 
 mage after his pleafure ■, and if it doih notpleafe him, then he break- 
 eth it again : No, the works of God in the creation of the world, were 
 altogether fixt and ftedfaft ,' good andpeifeft, as M'fes wri* 
 teth : And GOD fatv all that he had mndcy and behold, it rvtu 
 veiygoed. 
 
 3 For he took not one lump after another, or many lumps toge- 
 ther, and made beafts of them , that is not liktly j and it is much 
 moreabeftiall than a humane rhooght But as is mentioned before, af' 
 
 'In loco. ^^ that the Devil was fallen with his [ci^Jons,(-*ho had his throne ^ in 
 
 thd place of this world, [landing bodily after the manner of i Spirit, 
 g i^f^lth lufire '" '^he firfi: Principle, and s through' y eniightned all ovicr with the fe- 
 «r br!2htneire> cond Principle, truly dwelling in Paradife, and in the divine vertue 
 (^or power,] «nd yet with pride fell from the lit^ht of God, and 
 catched at his own mother the root of the fire, thinking to domineere 
 over the meeknefle of the heart of God) then his dwelling continued 
 
 to 
 
Ghap. 8 . Of tBe Creation of the Creatures, ^ e 
 
 , to be the fii ft Principle in the fiery dark Matrix j and God created 
 the O'Jt birth out of the matrix, for a Principle : and in the eternal! 
 matrix, in the longing will opened the centre or birth of life j and 
 there (after the manner of the Deity, as the eternall Deity from eter- 
 nity hath alwayes generated) arofe [and Sprang up] the third Princi- 
 ple, in which the Deity ftandech as it were hidden ^ yet forming^* 
 imagining, or imprinting it felfe powerfully in all things : which i^ in- ' 
 comprehenfible and Unprofitable for the DeviU. 
 
 4 Yet the third Principle is a fimilitude of the Paradificall world, 
 which is fpiritualijand ftandeth hidden therein. And tiius God mani- 
 fefted himfelfe, and feeing the fpirituall world of the Angels in the 
 place of this world continued not, therefore he gave another Princi- 
 ple to this place, wherein a light fpringeth up fti.'l, and where there is 
 a pleafant refrefhment : for the purpofe of God muft ftand, and the- 
 firft creatures mult continue in darknelTe rather j^than that the pur- 
 pofe of God fliould faile.] 
 
 $ Sothematcerof thisworjd, as alfo the Srarres and Elements 
 muft not be looked upon, as if God were not therein : his eternall 
 - wifdome and vertue (^or power^ hath formed it fclfc with the Fiai: in 
 all things, and he himfelfe is the Mafter-workmaiv ■■, and all things 
 went forth in the F;at^eveiy thing in its own eflence, vertue and pro- 
 perty. For as every ftarre in the Firmament hath a property diffe- 
 rent from the otiier •, thus is it with the mother alfo, out of which the 
 fifth ^ dVence of the ftars went forth. For when the fiery form of the h SuLfiaftce $-^ 
 ftarres was leparated from her , fhe was not prcfendy fevered from forme. ' 
 the firflu-eternall Birth- right •, but flie kept her firft eternall ver- 
 tue. Onely the rifing power of the fire is fevered from her-, fo that 
 fhe is become a pleafant refrefhment, and a kinde mother to her 
 children. 
 
 6 Now when God on the firft day had gathered together the lump 
 of the earth in the great deep of this world, then the deep became 
 purified, yet {^the deep between the firaument and the earth though 
 it wascleanfed from dregges, was] dark, and had no light in the ma- 
 irixjbut the fifth eflence,that is, the fifth form in the matrix , fhined 
 as a f!re,wherein the Spirit of God with the Fiat, moved upon the wa- 
 try matrix : and the earth was naked, bare, and void, neither had ic 
 fo much as one fpile of gralTe. 
 
 7 Now,fayth M^/ts , And GOD fay4, Ut there be light , and 
 .there rvas light. This light now was the fiith form in the ma- 
 trix : For the fifth eflence was not yet created in the matrix, nor fe- 
 parated till the fourth day , when God created the Sunne and 
 Srarres out of it, and feparated the light from the darknelTe j where 
 tiien the light got the vertue of the glance, or fplendor into it felfe 
 for its own,and the root of the fire in the centre remained hidden in 
 the darkneHc. S en 
 
5 6 Of the credtion of the Cy^atuveu Chap. 8* 
 
 8 On the fecond day God created the Firmament of the heaven, 
 vi"^. the ftrong eaclofure [^ fence or flop] to the darkiiefle of the o- 
 riginall matrix, that it might no more kindle it felfe, and generate 
 earth and ftones. And therefore he made the enclofare or firmament 
 out of the midft of the waters, which ftayech the might [force or 
 
 .'/^ower] of the fire, and became the vifible heaven, whence the crea» 
 tares are proceeded, whereout now the Elements, Fire, Aire, and 
 Water proceed. 
 
 9 Thethirdday God, by the Pnt^ divided the waters upon the 
 earth,and created them for feveral places,that there might be a dwel- 
 ling upon the earth, and fo the earth, became dry. Now when this 
 was done, then God did feek the creature, and the eternall Father 
 fayd, (that is, he wrought through che Sonne, who is his heart and 
 glance)[^or Iuftre]in the Fiat in the earth : and there budded the Jife 
 through death, and gralle, tiearbs, and all manner of trees and plants 
 
 ' Fountain. fprung up, every one according to the eternall ' fource, as it had been 
 before. Thus every effence became vifib'e, and God manifefted his 
 manifold vertue with the manifold hearbs, plants and trees, fo that e- 
 very one chat doth but look upon them,m3y fee the eternall power, 
 vertue, and wifdome of God therein •, if he be born of God he n ay 
 know in every fpile of grafle, his Creator in whom he liveth. Thus 
 in this time fprung up all that grew [or wa^^ 'H the earth. 
 
 « 
 
 ^ If men would ^ot he hlinde^ the) Might here fee the 
 my fiery of the Man Ch>^ffts remaining ifi. {feath 
 ttil the third day^ and his bringing of life out 
 of the earth, 
 
 10 And the Matrix of the Earth flood ftill till the third day, as ic 
 were in death,in refpeft of the great ftorm : But in the Fiat the life 
 fprung up through the death •, and the eternall vertue [ur power] 
 and wifdome of God (which hath formed it felf together in the Fiat) 
 difcovered it felfe on the bloffoming earth , where the fimilitude of 
 the Paradificall world may be clearly fcen. 
 
 I r For although many thoufand feverall hearbs fland one by ano- 
 ther in one and the fame Meadow , and one of thtm fairer and more 
 vertuall than another,- yet one of them doth not grudge at the form 
 ^ The earth, cf another, but there is a* pleafantrefrefhment in one ^ Mother; fo 
 alfo there is a diftinft variety in Paradife, w here every Creature hath 
 its greateft joy in the vertue and beauty of another •, and the eternall 
 vertue and wifdome of God, is without number and end ^ as you 
 found before in the third Chapter concerning the opening of the 
 
 Centres 
 
 This wu 
 found written in 
 the manufcripc 
 copie apart by 
 itlelfc, fothac 
 it is not (cnown 
 whether it be 
 the Authours 
 or no. 
 
Chap. 8 . Of the Creation of the Creatures'^ 5 ^ 
 
 Centres of the eternall life. You fhall finde no book wherein the Di- 
 vine wifdome may be more fearched into,ancl found, than when you 
 wali< in a flowry frefh fpringing Medow , there you fhall fee, fmell, ' 
 and tafte, the wonder full power and vertue of God, though this be 
 bat afimilitude, and the divine vertue in the third Principle is be- 
 come materiall •, and God hath manifefted himfelfc in a fimilitude. 
 But [this fimilitude^ is a loving Schoolmafter to him that feeketh, he 
 fhall there finde many of them. j 
 
 12 On the fourth day God took the place of this world rightly at Or,/^e "tvife- 
 the heart : for therein he created the * wife mafl:er out of his eternall ^^^^ mafiers, 
 wifdome in the third Principle, vi\. the Sunne and Starres \ herein or teacher's. 
 men may firft rightly fee the Deity, and the eternall wifdome of 
 
 God, as in a cleare glaffe, though indeed the effence or fubftancc that 
 is vifible to the eyes, is not God himfelfe,^but it is the Goddeffe in the 
 third Principle, which in the end goeth into her Ether again, and ta- 
 keth her end. 
 
 13 Though men muft not caft the Pearle in the way that the hearts 
 may tread it under foot, much Icfle muft men throw it among the 
 grains [or husks^ to be devoured by the fwine : (for that would not 
 be beneficiall to the wanton world , becaufe that feeketh nothing 
 thereby but to mifufe it felfe therewith •, for the Devill whom the 
 world fervethjdoth teach it, that when it learneth the ground of the 
 Heaven,and of theScdrs,to will prefently to be a God, as Lucifer did : ) 
 yet 1 will write fomewhat of the beginning and vertue or power oif 
 the Starres (becaufe man and all creatures live in the vertue, work- 
 ing, and elfencesofthem, and that every creature receiveth its pro- 
 perty from them) for the fake of him that feeketh , who would wil- 
 lingly flye from the beltiall man, and would fain live in the true man, 
 who is the image and fimilitude of God : For to fuch it is very 
 highly neceflarjito be known. Alfo for 'the Lillyes fake which 
 
 growech inthetrecof the foure wrath towards the "^ North in the ^Aiidftight, 
 Matrix. ' ^ 
 
 14 Mofcs fiTitdhyGod fay d^Let there be lights in the Firmament of 
 HeaveaiWhkh may feparateand difiingy'^ day and, nighty and be for 
 fignesy for times andfeafonSyfor dayes andyeuys.^^d to be for light i w 
 the Firmament ofheiven,tofl}'mc upon the earthy and it xvaifo. And God 
 made tivo great lights J the greater light to rule the day , andtheUffer 
 i'ght to rule tb-: night : Alfo, he made the Starres. .And God fet them in 
 the Firmament of heaven, that thij might jhlnc upon the earth, oHd rule 
 the day and^e night, and feparate the light from the darl(neffe. :" 
 
 ► 15 And though ^/o/c J hath written^ very rightly, that they fhould 
 govern the day and the nighc, and fhould feparate the light from the 
 darkneuc, and make times and feafons, yeares and dayes, yet is it not 
 pUinenough tobeunderftoodby thedefirousReadcr. For there is 
 
 I found 
 
-jg Of iheCreatiofi of the Creatures, Chap. 8, 
 
 foqada very high thing in the vertue and power of the ftars •, [which 
 is] that every life, growth,colour and vertue,thickneffe and thinneffc, 
 fmalnefie and greacnefl'e, good and evil], is moved and ftirrcd by their 
 power. For this caufc the wife Heathens did relye upon them, and 
 honoured them as Gods : therefore I will write fomewhat of their o- 
 riginall, as farre as i$ permitted to me at this time, for their fakes thac 
 leek aaddefire the Pearle. But I have wricren nothing for the fwine, 
 and other beftiall men, who trample the Pearle into the dirt,and fcorn 
 and contemn the fpirit of knowledge •, fuch as they,may, with the firft 
 world, expeft a deluge, or flood, of fire : and feeing they will beare 
 no Angelical! image, therefore they muft beare rhe images of Lions, 
 Dragons, and other evillbe<ifts, and worms Tor creeping things : ] 
 and if they will npt.admic of good counrell that. God may help them, 
 then they muft look to finde by experience whether the Scrrptures of 
 Prophefie dee lie to them, or no. ; ^ 
 
 16 The EvangeliftS'/o/?« wrirerh of the originality of theeffcnct 
 and creatures of this world,fo very highly and exaftlyjas may be read 
 in no other place of Scripture in the Bible ; In the beginning was tht 
 Ward^ and (he word rv(uwuh God^emaibat ivord tvas God : This was 
 m the beginning nvkhGo-dyall things were made by It^and without it was 
 nothing made that wta made. In it was thelifey aHd the life wot the light 
 ofrntn^md ths light jhone m the darlfncffeyfOid i he dicrlfntjfe hath not com' 
 (Wtprehended the light. 
 
 17. Mark what /flia faith: In the begfmtkgtif the Creation, and he* 
 fore the times ofjhe wor/di was the irordi and the word. wasGod^ and 
 i»,the word was the light^and itjhouemthe Dar^effe^ andtheOar\ntffe 
 could not comprebciid the light. Wherein may be clearly underftood, 
 that the Et-ernali Light is God j and that it hath its eternall Originall 
 in the eternall vcrtueor power j and that it' is the eternall vyord, 
 which fh.one in the Darkncflc. Seeing then that Word created all 
 '•' ;iv.V." i:!i. ' thing^iin all pl:;ces ,, thetefore it alfo was' intala places,, for without it 
 was nothing made. ^ 
 
 ' i8. hJow that Word had ho rnktcer oijt crwHklti it made afiy thing, 
 but it created all things out of the D^rkneffe, and brought them to 
 light, that it might fWne forth,. appeate, and prefeidt itfelfe. For in it 
 was the life, and it gave the life to the creature , and the creature is 
 opt of its vertije,^nd the vertue became material), and the light fhin- 
 eth;therehii ajjd the ruateriatl vertiueeannot comprehend if, for that 
 is in Darknefic : brti; feeing tUe matcAiall vertue cannot comprehend 
 the light, which from eternity ftiincth \u the darkneiVcitherefore God 
 hath given that \_ mat.<riall vertue], anodier light, which proceedeth 
 out of the vertue, ( t//':^. the Sunne ) which ihineth in the creature, 
 that fo the creature is manifefted in: theiight., i , 
 
 fS^v Fei^as dje Qgfjy is thc'vortue [ pjr p.ov*^eri2 and light of Para* 
 ;:j:/i 1 dife 
 
Cbap.8. Of the CreAtkn of the Creatures, 5^ 
 
 dife in the fecond Principle : fo the Saane is die vertue f or power J 
 and light of this material! world in the third Principle : and as.the 
 I)eity (hineth in the darknefle in the firft Principle/o rhe Sunne fhtn- 
 ech in the darknefle in the third Principle. And as rhe Deity is the 
 erernall vertue and the fpirit of the eternall life i fo the Sunne is the 
 Spirit and the vertue in the " corruptible life. " Or, Tranfi, 
 
 20. So now a Spirit is nothing eife but a fpringing will, aud in the tory life. 
 will there is the anguifh to the birth, and in tlie anguifh the fire gene- 
 
 rateth ij felfe, and in the fire the light, and froui the light the will 
 becomcth friendly, pleafanr, niilde,and fweet, and in the fweet will 
 the kingdome and the glory generateth it felfe. Thus the light keep- 
 eth the might [ or power J -, *nd if that be pur oat, then the vertae 
 [ or power 3 and glory ceafech, and the kingdome alfo. 
 
 21. God, who ib the eternall light, he is the erernall will, he fhin- 
 eth in the Darknelfejand the Darkneffe hath comprehended the will : 
 and in that jwill ( vvhich hath ccmprehended the Darknelie ) the an- 
 guifli rifeth up, and in the foure [_ harfh ] anguifh the 6re, and in the 
 tife the light, and out of the light {_ cometh ] the vertue i_or power ] 
 and out of the vertue the kingdome.So no<v out of the fire [came] the 
 Conftellations, and moreover the Sunne , and out of the vertue came 
 the Heaven j and the kingdome is Gods. All this was in the firft wijj 
 in the Creation,one with another : wherein God fevered the fiery will, 
 from the milde will of the light, and called the fiery [ will ] Starrcs, 
 and the milde [ will J Heaven, in refpeft of the vertue of each of 
 them. 
 
 22. 'i;|ie San is the ° Goddefle in the third Principle -, in the . crea- o p^ffy q^j^ 
 ted world ( underftand, in the materiall vertue) it went forth out qf " 
 
 the dar,!<neire in the anguifh of the will, in the way and manner qf the 
 eternall Birth. For when God fet the Fiat in the Darknefle, then the 
 darknefle received the will of God , and was impregnated P for the p y^. 
 Birth. The will, caufeth the [ foure ] harfhnefie, the harftinefle cau- 
 feth the attraAing, and the ftirring of the attrafting to mobility cau- 
 feth the bitternelle, which is the woe : and the woe caufeth the an- 
 guifh : and the anguifh caufeth tlie moving, breaking, and rifing up. 
 Now the foure harfhneflTe cannot endure the jirking, and therefore 
 attradeth the harder to it felfe : and the bitternefle or theatrra^ing 
 will not endure to be ftayed, but breakcth and ftingeth f® very hard 
 in the attraiftingjthat it ftirreth up the heare, wherein the flafh fpring- 
 cth up, and the darke [ fourenelTe or ] harfhnefle is atfrightcd by the 
 fiafh, and in ttje skreeke the fire kindlech. and in the fire the light. 
 Now there would be no light if the fkreek in the harfhnefle had not 
 been,but there would have remained nothing but fire i yet the Ikreek 
 in the harfhnefle of the fire killeth the hard harfhnefle, fo that it fink- 
 erhdowu as,it were to the ground, and becometh as it were dead and 
 
 I 2 fofti 
 
go of the CreMUn of the Creatures] Ghap.?, 
 
 fofc •, and when the flafh perceiveth it felfe in the harfhnefie, then it 
 is affrighted much more, becaufe it findeth the mother fo very milde, 
 and halfedead in weakneffe : and fo in this fkreel< its fiery property 
 becometh white, foft, and milde, and it is the kindling of the light, 
 wherein the fire is changed into a white clarity [glance, luftre, or 
 brighrneffe.] 
 
 ' 23 In fuch a maner as thi s the Sunne rofe up in the Fwr, and out 
 of the Sunne (in its firft kindlingj [^arofej the other Planets, z/i^. up- 
 wards, out of the raging bitternefl'e Mars Qarofe] which the fplen- 
 fiiari. dor of the Sunne ftayed [or upheld] when it difcovered ^ it: and 
 
 out of the vertue of the Sunne, which raifed it felfe higher [arofe^ 
 Jupiter imprifoned in the centre of the Fiat ; and out of the cham- 
 ber of anguifh [arofe] Saturnu^ : and downwards ^(?;7^ [arofe]from 
 the foft mildnelfe, when the harfhnefie was overcome, and that it 
 was foft, fweet, and finking down like water. And when the light 
 kindled, then out of the foure harfh wrath came Love and Humility 
 to be , running downwards : and out of the overcome vertue in 
 the foure harfhnefie [ arofe Mercurius ) wherein f^andeth the know- 
 ledge of what was in the Originall before the light : But when the 
 light made the vertue in the place of the Sun materiall j as it were m 
 an earthly manner [ arofe 3 the Moone. 
 
 24 This the world comprehendeth not, but fcorncth it, therefore 
 I will here no further caft the Pearle before the fwine : for there be- 
 longeth another light to this knowledge , therefore I will pafle that 
 by, and goe on. 
 
 25. Out of the anguifh of DarkneflTe ( when God fpake the[word] 
 Fiat therein ) came forth all things : The anguifh hath its Originall in 
 the Fiat, and the Fiat [hath its Originall] in the will, and the will 
 is eternall without Originall : for it is ;( in God ) the Matrix of the 
 Genetrix. 
 
 2(5. God is invifible, and the will is alfo invifible, and the Matrix 
 alfo is invifible, and yet they arc in fubftance, and are from eternity, 
 and continue in eternity : and the Word is the vertue of the will; 
 and the vertue [ or power ] maketh the Fiat,and the Fiat maketh the 
 kingdome, and it is all alike eternall in one onely fubftance : The will 
 hath generated the Word from eternity ', and the Word the vertue, 
 and the vertue the fpirit, and in the fpirit is the light, and in the light 
 is the power, underftanding, and knowledge 5 otherwife it were alto- 
 gether nothing. 
 
 27. That light hath wrought in the knowledge, and in the under- 
 ftanding, and generated afimilitudeof its fubftance: and the fub- 
 ftance which wrought was the Fiat, and the Fiat formed the fimilitudc 
 which was generated out of the will, and made it vifible : and the fi- 
 nwlitode- was generated out of the darknefle, out of the eternall no- 
 thing; 
 
Chap. 8, Of the CriAtion of the Creatures. Ci 
 
 thing i and yet fontiewhit was there, t^/^. the origtnalneffe of the an- 
 
 guifh, out of which the cternallwill'generateth it felfe fromecer- ^ Orytaieth'its 
 
 nitie. ctermH Qrigf^ 
 
 2%. Now the fimilitude alfohath received fuch a will out of the ndl. 
 Fiat, as the eternall will is ; and it hath generated the vertue^or 
 power,] and the vertuc is the Heavens and the Jighc which is become 
 Ihining in the vertue, is the Sun : and that workech in the vercae j (5 
 that there is underftanding and knowledge 5 or elfe all in this world 
 would be an immoveable fubftance, and all would lie ftiU, and fo nei- 
 ther hearb nor grafie would grow. 
 
 29. Therefore in the Fiat is arifenoutofthe anguifh, the fimili- 
 tude of the knowledge and underftanding ; and that is the Conftella- 
 tion •, and it is the fft forme of the Birth in the Fiat,and the Fiat hath 
 fevered the formes in the birth) fo that every effence is feverall 3 as 
 hard, fofc, thick, thin, hot, cold, bitter, tart, fourejfweet, and fo forth 
 as we fee : and the fpirit continued in the matrix of Heaven , which 
 goeth out from thence, ( vl\. the aire ) and the Spirit receiveth the 
 underftanding from the Conftellation j for it is a member of the other 
 in one onely Mother. 
 
 30. Now the Matrix ( v\\. the created Heaven ) in the Fiat, toge- 
 ther with the ftarres, is the fimilitude of all that was from eternity: 
 though not vifible : and the Fiat is in thefimilirude ; and the Paradife 
 wherein the Augels dwell, is hidden in the Matrix : and God is fhin- 
 ing in the Paradife , and yet incomprehenfible ; as the glanfe [pi lu- 
 ftre] of the Sunne cannot be comprehended. 
 
 51. And God is immenfe \_ immeafurable ~\ , and the fimilitude rs 
 alfo immeafurable : he is in the fimilitude and the fimilitude compre- 
 hendeth him not : the fimilitude is his worke, and he is the Mafter 
 workman thereof -, the Conftellation is his inftrument, and the "^Ma'' f y^^ created - 
 trix with the Elements, arc thtwM^tcria^ [ matter or materialist out Hcai'cn. 
 of which the t Mafter cutteth and fafhioneth his work. t xhe Fiat» 
 
 §2. Now the Mafter alwayes worketh on and on, withourconfide- 
 ration, what he lighteth upon that he makech : for the confideratlon 
 is in the worke. And therefore it is that the whole-tiature ftandeth in 
 anguifh and longing, to be freed from the vanity •, as alfo the Scrip- 
 ture witnefleth. Becaufe it tafteth the Paradife^in it felfe, and In the 
 Paradife the perfedion, and therefore it groanech and lifceth it felfe 
 up towards the light of God and Paradife \ and fo bringeth fonh in its 
 anguifh alwayes foniewhat that is fairer,higher and ne%v j as may fuffi- 
 ciently be found and underftood in the mindeof man ■, and is very vi- 
 fible to a fmall underftanding : that in wofkes alwayes feme fpecial 
 thing is brought to light, and if you be not blinde,you may fee this iii 
 Men, Beafts, yea even in hearbs and graflfe. 
 
 33> Thus on the fourth day, by the Fiat, out of the vertuCj prepa- 
 red 
 
62 
 
 ^ CornerdcaPf 
 er the Crorone 
 cfhis il(gre€. 
 
 * The Divine 
 RegiM or Co- 
 
 " Cap or Hood 
 of felf concei- 
 ted tvifdomc. 
 
 * And Mar gi- 
 vail notes. 
 
 y The univcr- 
 fities. 
 
 Of the Creation of the Creatures, Cbap.8, 
 
 red the fimllitude of his fjMance [and fitted it] to be a Matrix, 
 which fhould generate all viiatfoever was a fimilicudeof his fubflance, 
 out of the wirdomc which was in him from eternity : that (o all formes 
 might be brought forth and become vifible, which were from eterni- 
 ty in the Matrix j and the fimilicude of the unfearchable manifold va- 
 rieties and vertues, are the ftarres, which altogether give [ or fend ] 
 <hcir vertue into the matrix of the Heavcn,and the Heaven givech that 
 fame fpirit to the Creatures. This is the coutfe of all Creatures after 
 the fame elTence [ or fubftance J and they are formed after the fame 
 fpirit, which is their vertue, fpirit, and life. 
 
 54. When God had finillied this on the fourth day ', he faw it, and 
 corjfidered it, asdic was good, as Mafis writeth. Then God defired in 
 his extcrnall will, that this Kingdome or Principle [] of this world ] 
 fhould alfo be creaturely , like the perfcft Paradificall Kingdome , 
 that there (hould be living creatures therein : and the will fet the ver- 
 tue ( that is, the Word ) in the Fiat ', and then the Matrix generated 
 all manner of [_ living 3 creatures on the Fift Day, every one after its 
 kinde. You muft undeiftand by the word, IQadey as many various 
 [ formes 2 as the Matrix is ^ of J i as you may obferve it in the Con- 
 It ellat ion. * 
 
 3 5. Now I fhall fall into the fchoole of the Mafter in his "" To'titi- 
 ficu.!Ji'jus {_ hood and grace of his degree] : who will aske out of what 
 the Beafts, fowles, fifhes,and wormes were made i for he will have it, 
 that a il of them were made out of the eartli, and will prove i t out of 
 Mojts, and he underftandeth as much of Mofcs as of Paradife, which 
 he will have to be altogether corporeall. Therefore there is a groife 
 deadneffe in the underftanding : and though I write plaine enough j 
 yet I (hall be ftill dumb to that deadned foule wh.ich is voyd of under- 
 ftanding : and yet 1 cannot help it : for it is faid ■, Ton muft be borne a- 
 ncWy if you wdl fe thc^limgdom-. of God : would you fainc know 
 [whereout the Bcafts are made] then lay alide your " bonnet of pride 
 that is in your minde, and walke along into the Paradificall Garden 
 ofRofes, and there you fhall finde an hearb, if youeateof it, your 
 eyes will be opened, fo that you fhall fee and know, what Mofes hath 
 written. 
 
 56 The " Gloffes that are put upon Afo^^f from Reafon, will not 
 fhew you Paradife,much leffe the Creator- The Prophets and Apoftles 
 learned more in the Paradificall Schoole in one houre, than the Do- 
 lors in their ^ Schcoles in thirty years : Ones own wifdome availeth 
 nothitjg : God giveth it to him whom he loveth for nothing. It can- 
 not be bought for money nor favour , as King Sohmoa. wiJI tell 
 you. 
 
 37 If we will be ftill fo very earthly minded, as to th"'nk that God 
 made all the beafts of a lump of earth -, of what then is their Spirit 
 
 made? 
 
Cliap. 8 , Of the Creation of the CrSiUurss, 
 
 made? Seing tliateirrh is not very flefh, and the blood is not n-:cere 
 water : Befides, the earth and the water is not life \ and though the 
 * aire r nme in it, yet it ftill remainerh fuch an efience as fpringeth on- 
 ' ly in the F;i^,and the tinfture which rifeth i;p in the fire, and from 
 vrhence the noble life h ftirred, is hidden. 
 
 58 2lf v'^y write- h. Let there come forth all manner of* beads e- 
 very one according to its kinde. Now rhen the queltion is,Out of what 
 fhould thty come forth ? Anfwer, Oat of the Mitrix. Whit is the 
 Matrix out o^^^hich they fhould come forth? It is the foure Ele- 
 ments, wh ch are together in the earth. The Fut brought forth the 
 beafts \_ox living creatures] very '' indigeftedly as they are in the ef- 
 fence : not from heaven •, but out of the Matrix of the earth : and the 
 Matrixof the earth is one £arid the fame] thing with the Matrix in 
 the deep above the earth , and [hath j one fand the fame^ ' domi- 
 nion. The confieilacion ruleth in all Qthings,^ and it is the Limbui^ 
 or the ^ Mafculine wherein the riafture confifts, and in the Matrix of 
 the earth, is the Aquaftrifh Tor watery] Spirit : they come forth 
 onely out of the Matrix of the earth, chat they might be of the elTence 
 of the earth, that fo they might eat of the fruits that grow out of 
 the earth. For every Spirit liiftech after its mother from whence it 
 ciam6 
 
 -■^-9 Now then if the Beafts [or Animals nature^ were meerly out 
 of a lump of earth, then they would eat earth ^ but feeing ^ it is pro- 
 ceeded outof the Matrix of the earth by the f/^r, therefore it de- 
 firoth alfofuch food as the matrix affordeth oat of its own efience : 
 and that is not earth> but flefh : yet this flelli now is a ^ MalVe whence 
 the s body cometh , and the fpirit of the confrellation maketh the 
 h tinfture therein •, which [Spirit] ruleth over all, as in one mother, 
 and in every life it maketh the underftanding ; for the fpirit of the 
 eonftellation ruleth in all ihingSjin the earth,ftones, metals, elements 
 and creatures- 
 
 40 For in the beginning of the creatiofi* at the time when the 
 earth became maicriall, all was generated out of one onely fubftance, 
 and there was no more dene but a reparation made of one ' from a- 
 rother : therefore in every reparation there muft needs be alwayes a 
 vehement hunger of one "^ after another : An example whereof you 
 have in propagation •, for the fake whereof the reparation was fo 
 made : For you fee tliat there is a male and a female ', and that the 
 One continually defireth copulation with the other, that they may 
 ' generate- This is a great hidden fecret. Obferve, when the Creator 
 by the Fiat feparated the Matrix from the Aqiiafter [or watery Mo- 
 ther i?] for the fiift form'is heavenly and incorrupfibleias long as the 
 kingdome of this world ftandeth, and the root of the firft form '" hol- 
 deth Paradife. 
 
 1 
 
 Si 
 
 2 Or, brtitb. 
 
 * ^n'malty or 
 
 living crtor 
 tiirc:. 
 
 h ^ fit bout or- 
 Her. 
 
 ^RiileorgO' 
 vsrning. 
 ^ Mars. 
 
 "TbetejiiaU 
 naiure. 
 
 ^OT^Co^cretl- 
 
 on. 
 
 s Corpus. 
 
 ^Otypcnetra- 
 
 ting the life 
 
 a'/idthe blood. 
 
 \ Part. 
 ^ Vart. 
 
 ' Engender. 
 
 m tcticheib^or 
 reachcth. 
 
^4 Of the creation of the Creataref. Chap.Si 
 
 I will fet it down more intelligibly [or plainly"^ 
 for thefmpleft %jaclersfake, 
 
 41 Obferve, as hath been often mentioned, that as In the Fiat in 
 the akirig matrix, (z'J^. the dark harflineffe [pr fourneffej) the fire 
 rofe up in the breaking wheele in the kindling , and that in the fiery, 
 the hght of the Sunne and of all the Starres [fprung up (which is 
 Cdone] in the harfh matrix, which from the light is become thin, 
 lowly, and materiall water) and the pleafant fource of love [fprung 
 up '] fo that one form vehemently loverh the other, in refpeft of the 
 kinde, meek light, which was come into all formes. So now the fofc 
 meekneffe was become a new childe, which was not the dark original- 
 neffe in the anguifhingnefie'But this childe was the Paradire,yet being 
 ittftood not in the tJi/aitf/'M [formatter] therefore the matrix of the 
 
 '^TbeWAtrix, harfhnefle could not comprehend it j but^ityeeldedit felfe forth 
 
 very dcfiroufly, and longing with great earneftnelfc (according to 
 
 the fire and bitrerneffe) to comprehend the pleafant fource of love* 
 
 f The fource of and yet could not comprehend it, for ° it was Patadificalljand thus ic 
 
 ^0V€, ftill ftood in great longing and generated water. 
 
 42 But now God feparated the fire (z/i^. the fifth effence or form) 
 from the water, and out of that made the ftarres : and the Paradife is 
 hid in the matrix. Therefore now the mother of the water defireth 
 with great earneftnefle the mother of the fire, and feekeih the childe 
 of love y and the mother of the fire fceketh it in the mother of the 
 vs'ater, where it was generated,and there is between them a continuall 
 vehement hunger one after another to copulate. 
 
 • 43 Now God fayd, Let all manner ofbeajls come forth^ every one of' 
 ter its l(inde : and fo there came forth out of the effence of every ones 
 kinde, a male and a female. And thus the Spirit of the Starres,or the 
 Spirit in the form of Fire, had now by its longing copulated with the 
 watry [^Spirit,3 and two Sexes fprung out of one effence •, the one 
 according to the Limbiu in the forme of fire, and the other according 
 to the Aquafter [or fpirlt of the water] in the watry form : yet fo 
 [blended or"] mixed, that they were alik as to the body j and fo the 
 Male was qualified according to the Limbui^ot form of fire, and the 
 female according to the Aquafter in the watry forme. 
 
 44 And fo now there is a vehement defire in the creatures. The 
 Spirit of the male feeketh the loving childe in the female, and the 
 female in the male, for the irrationality of the body in the unreafo- 
 nable creatures, knoweth not what it doth •, the body would not if it 
 had reafon, move fo eagerly towards propagation 3 neither doth it 
 know any thing of the impregnation [or conception,]onely its fpirit 
 doth fo burne in defire after the childe of love, that it feeketh love, 
 
 (which 
 
Chap, p ^ Of the Creation of the Credtureu 6^ - 
 
 (whidi yet is Paradificall) and k cannot comprehend it •, but k ma- 
 
 ketha p femination onely, wherein there is again a centre to the P0r,fo7»h;g»/ 
 
 birth. And thus istheoriginallofboth Sexes, and their propagari- feed, 
 
 on : yet it dothnot attain the Pdradificallchilde of love i but it is a 
 
 vehement hun;^r, and (o the propagation is afted with great ear- 
 
 neftneffe. 
 
 45 But tliat I now write, that the ftarres doe rule in all Beafts, and 
 other creatures', and that every creature received the Spirit of the 
 ftarres in the creation, and thatall things ftill ftand in the fime Regi- 
 ment i this the fimple will hardly beleevejthough the Doftor knoweth 
 it well, and therefore we direft them to E^iperience. Behold, a Male 
 and Female beget young ones, and that often : now they come forth 
 out o-f one onely body, & yet are not of one kinde, ^nor of the fame] 
 colour and vertue, nor [fhape or^ form of body. All this is caufed 
 by the alteration of the ftarres. For when the feed is fown,the ^ Car- t Tbefojhtoncr, 
 ver maketh an Image according to his 'pleafure j *" yet according to or the Fiat. 
 the firft cflfence, he cannot alter that i but he giveth the fpirit in the » Or, dejire. 
 eflcnce,to it according to his power {ox ability or dominion^ as alfo f as of a Lm^ 
 nianners,and fenfes, colour and gefture, like himfelfe to be as he is, a Lion , of a 
 and as the Conftellatioj] isinitseflence at that time (when the Bjeep^ajhttp, 
 [[creature^ draweth breath) (^firftin its mothers body] whetherQhe 
 eflence] beinevillorin good [^inclined] .to biting, worrying and 
 ftriking-, or to meekneflfe {ox loving kindneffe and gentlenefle i ] aH 
 as the * heaven is at that time,fo will alfo the fpirit and the beaft be. t Oxytht Ma." 
 
 trtx. 
 
 CHAP. IX- 
 
 Ofihe Paradife^ and then of the tranfitorinejfe ofaU creatures : 
 how aUtal^e their beginning and end: and to vfhatend tbey 
 here appeared. 
 
 The Noble and n. ofi fret tow ^ate [or expoftion^ ■ 
 concerning the reafonable Soule, 
 
 I "^^O Money, nor Goods) nor Art, nor Power, can bring you to 
 •L^ theeternallreftofthe eternall foft meekneffe of Paradife; 
 but onely the noble Knowledge : into that you may wrap up your 
 foule : that is the Pearle which no Moath can eat, nor Thiefe can 
 ••ftcale awayi therefore feek after it, and then you will findc the noble 
 Treafure. 
 
 2 Our wi t [fkill and underftanding] is fo very hard » knit up, that * ^oW,/ro^f», 
 
 K we orjhutup. 
 
06 
 
 ^ Adant' 
 
 e -Hec^fJl. 
 
 ^ Extra locum. 
 
 Operation. 
 
 ^ QtiQttain if. 
 
 5 7hat little 
 which wee cm 
 exprefe of it. 
 
 ^ Oiyhabitaih 
 
 o'/iyor refrejh- 
 
 mmt. 
 
 ' Therefore the 
 
 garden of Eden 
 
 is not Paradife. 
 
 Of Taudife^ and how Chap. p. 
 
 we hive no more any knowledge of Paradife at all j and except we be 
 again born anew by water and the holy Ghoftjthe veile of Alofes lyeth 
 continually before cur eyes when we read his wrirings •, and we fup- 
 pofe that was Paradife whereof Mofcs fayd : G O D placed ^ him 
 in the Garden of Eden which hee had planted, that he mighc 
 till it. 
 
 3 O beloved Man, that is not Paradife , neither doth ^iofes fay 
 fo : but that was the Garden in Eden, where they were tempted •, the 
 cxpoficion whereof you may finde,a^cut the fall oi sAdam. The Pa- 
 radife is the Divine joy i and that was in their niinde, when they 
 were [ftanding^ in the love of God : But when difobedicnce en- 
 tred, they were driven out, and faw that they were naked : for at that 
 inftant the fpirit of the world caught them , in which there was 
 meere anguilh, neccfficy,turmoyleandmifery, and in the end cor- 
 ruptibility and death. Therefore it was of ' neceflity that the eternal! 
 Worlddidbecomeflefh.andbring them into the Paradificali reft a- 
 gain : whereof you fliall finde I^the expofition] in its due place, abouc 
 the fall oiAdam. 
 
 4 Paradife hath another Principle ; for it is the Divine and Ange- 
 licall joy, yet not without the ^ place of this world.Indeed it is with- 
 out the vertue and fource j^or aftive property'J of it ', neither can the 
 fpirit of this world comprehend it.much leffe a creature : for it ftand- 
 eth not in the anguifhing ^ birth j and although it thus raketh its ori- 
 ginal!, yet it confifteth in exaft perfeftion,meere love, joy and mirth j 
 wherein there is no fcare, neither mifery nor death : no Devill can 
 touch it, nor no beaft can ^ reach it. 
 
 $ But when we will fpeak of the fource l^orfountain^ and joy of 
 Paradife,and of its higheft fubftancejwhat it is : we have no limilitude 
 of it in this world, we ftand in need of Angelicall tongues and know- 
 ledge to exprefie it ', and though we had them, yet we could noc 
 expreffe it with this tongue: it is well underftood in the minde, 
 when the foule rideth in the Chariot of the Bride, but we cannot ex- 
 preffe it with the tongue •, yet we will not caft away the s A. B. C. but 
 tattle j^or fiiammer^ wich the children, till another mouth be given 
 us to fpeak withall. 
 
 6 When God had created the Beafts, he brought thera to Adatn^ 
 that he fhould give them their names, every one according to their 
 effence and kinde, as they [the beafts") were quali^ed. Tor according 
 to the quality and condiciou they were of. J Now Adam was in the 
 Garden of Eden in HebroKyznA alfo in Paradife at once, yet no beaft 
 can come into Paradife : for it is the Divine ^ jor, wherein there is no 
 unclean thing, alfo no death or corruptible [or tranfitory^ life : 
 'much lelfes is there the knowledge of Good and Evill ^ yet Mofes 
 writeth of it, that in the Garden of Eden there was the tree of temp- 
 tation. 
 
Ghap,9« all take theii^ Beginning and end, 
 
 tation, which bare theknowIedgeofGood and evil! •, which indeed 
 ws? no other Tree, than like the Trees we now eare of> in the •« cor- 
 rupcibiiity : neither was it any ocher Garden, than fuch as wee no jv 
 have, wherein earthly fruit ( Good and Evill ) grcrr- j as is before our 
 eyes. 
 
 7. But the Paradife is fomewhat elfe •, and yet no other place, but 
 another Principle, where God and the Angels dwell, and wl-.ere there 
 is perfection, where there is meere love, joy, and knowledge 3 where 
 DO mifery is : which j^ Paradife j neither death noi the Devils doe 
 touch, neither doe they know it ; and yet it hath no wall of earth or 
 ftones about it, but there is a great Gulfe l or ditie J bet^seen Para- 
 dife and this world, fo that they who will pafi'e from hence thither, 
 cannot \ and they who would come from thence to us,cannot neither : 
 and the Hell andthe kingdomeof darknelle is betveen them: and 
 none can come thereig but by a new Birth : which Chrift fpake of to 
 Hmdcmm. The foules of the Sjints \_ holy 3 and regenerate, mufl: en- 
 ter into it (by thedeathofDarkneffe,) whom the Arch- Shepherd, 
 with the Angels,bringeth thereinto upon his ' Bride-chariot:of which 
 you fhall finde [ an cKpofition '\ in its proper place in order. 
 
 8. But feeing fomewhat is lent nr.ee, froaithe grace of the power 
 C or Divine vertue ] of God, that I might know the way to Paradife : 
 and feeing it behoovech every one, to work the works of God, in which 
 heftandeth ■-, of which God will require an account from everyone, 
 what he hath done in the kbourofhis-dayes work in this world •, and 
 will require the work (uhichhegave every one to doe) with en- 
 crejfe •, and will not have them esiipty •, or elfe he will have that un- 
 profitable fervant to be bound hand and foot , and caft into Dark- 
 nelfe •, where he muft be faine to worke^ yet in the angu'f^, and in the 
 forgetting of the Day-labour which was given him to doe here (^ or 
 of the Talent which he had received here ] wherein he was found an 
 unprofitable fervant. 
 
 ^. Therefore I wilJtiotnegleft my Day labour ^ bur will labour 
 as much as I can on the v. ay ; and although I fhall fcarce be able to 
 "' tell the Letters, in this fo high a way -, yet it * fhall be fo high, that 
 many will have enough to learne in it all their life long : he that fup- 
 pofeth that he kno«eth it very well j he harh net yet learnt the fi.rlt 
 letter of Paradife •, for no Doftors are to be found on this way in this 
 Schoole i but onely f> fchollers f or learners.] 
 
 lo. Therefore let nor my Mailer of Arr(in his ° Hood and Tippet) 
 thinke hirafelfe fo cunning in this matter •, nor powre out hism ck- 
 ings fo prefumptuoufly [^ againll: the chil -Iren of God "\ : for fo lo-ig 
 as he is a fcorner [or mocker ~\ he knoweth nothing of this •, he ought 
 not to thinke, bis cap doth become him fo finely •, nor ought he ro 
 boaft: of hi6 humane calling *, as if he did fie in his calling by p the Or- 
 
 K 2 dinance 
 
 67 
 
 ^ Ox, In the 
 
 tranjhory 
 body. 
 
 ' l<(pte, the 
 Brlds Cf^ariot 
 i' the irue Ke- 
 pgnaiion inttt 
 the bo fame of 
 the Fatbtr. 
 
 '^^Aiuchleffcto 
 fpell or rcudc. 
 "^ My labour. 
 " Children go- 
 ing tofchoole. 
 ° Or, Cro-ivned 
 Hat. 
 
 P£v ho/y Or- 
 ders, D-vke 
 i^fihuiio'i^or 
 Pivine flight. 
 
68 
 
 s Or, mftirw.i- 
 on. 
 
 Or, Mkifter, 
 
 ^Ot^ come and 
 rcfort to mc. 
 
 xA6lcth or 
 worlicth. 
 
 " ''he advcrfe 
 ftirty. 
 
 Of Paradife^ and birv Cliap.- 9, 
 
 dlnance of God, whereas he is not fee or confirmed rherein from God, 
 hue by tlie favour of man. He ought noc fomuch to prohibit Qand 
 forbid J the way to Paradife, which himfelfe dochnot koow ; He muft 
 one day give a heavy account of his^Ordi nation by the favour of man: 
 becaufe he boafteth of a Divine calling, and yet the Spirit of God is 
 far from him, therefore he is a lyar, and belyeth the Deiry. 
 
 1 1. Therefore let every one take care what he doth : I fay againe ', 
 that whofoever he be that intruderh himfelfe to be a Paftour \_ or 
 ' Shepherd ] v/ithour the Divine Calling , without the knowledge of 
 God, heisatheefe and amurtherer, he encreth not through the 
 doore into Paradife, but he creepech in with the doeges and the 
 wolves, into the den of theeves, and he doth it but for his bellies fake, 
 and his own honourf^and efteeme*] he is no Paftour for Shepheard] 
 but he dependeth on the great Whore, upon Antichrift :' and yet he 
 fuppofeth that he is a Paftour Q or Shepherd 3] but he is not knowne 
 in Paradife. 
 
 12. Chrift teacheth us and warnetli us faithfully of the Times that 
 were to come, wherein they fhall fay ; Loe here is chrift^ or, Loe there 
 he is : beii m the wilder ntffe : bcis in the chamber : goe not forth, bcleeve 
 it not : for as the iightcning brca/^cthftrtb in the Eafi^ andfiiMtk to the 
 Wiftifo tviU the coming of the Son of man be. 
 
 ig. Therefore O childe of Man, fee whether it be not fo 3 where 
 the falfe Paftours j^cr Shepherds] without the Divine calling, alwayes 
 wrangle, [ ftrive, contend, and difpute] •, and every one of them faithj 
 ^Follow me, here is Chrift, there is Chrift, and they one judge [and 
 condemne] another ■■, and give one another over to the Devill: they 
 abandon unity, and forfake the love wherein the Spirit of God is 
 •generated : and caufebitternefle, and lead aftray the fimple plaine 
 people, to think that Chrift is fuch a wrangling Shepherd [Paftour, 
 Prieft, or Minifter ] and doth fo grapple with his " Opponents, in rai- 
 fing warre and murther, as they doe ■■, and that the Spirit of God muft: 
 needs be in fuch doings [ which are accounted zeale for God J -, and 
 that this muft be the way to Paradife. 
 
 14. Chrift faid i " Love one another, thereby fhall men know 
 *' that yee are my Difciples : if any fmite thee on one cheeke , turne 
 " to him the other cheeke alfo ;, if you be perfecuted for my Names 
 *' fake then re)oyce,for your reward is great in the Kingdome of Hea- 
 " ven : But now there is nothing taught but meere ignominy [ re- 
 proach, and revilings] : they that are dead for many hundred yeares 
 agoe, and are in the Judgement of God, and fome alfo may be in Pa- 
 radife ; thefe muft be judged, and condemned, and curfed by the 
 wrangling Shepherds [or contentious Prieftsl : Doth the Holy Ghoft 
 fpeake by them, as they cry out. and fay he doth •, whereas they are 
 ftijl full of gall and birteriiefle,and nothing but covecoufnelTe and ven- 
 geance 
 
Ghap.p. ^li i^^^ ^^^^^ beginning andehd^ 69 
 
 geance is kindled. in them, and they are far ftom the way of Para- 
 
 dife ? 
 
 1 5 . Therefore thou childe of Man, take heed, let not your eares be 
 tickled : When pu heare the falfe Shepherds • or PaftoursJ judge and 
 condemne the children of Chrift : that is not the voice of Chrift , but 
 of Antichrift *, the way to Paradife hath cleane another entrance ; 
 your heart niuft with all your power and ftrength be direded to God 
 [or Goodnefle] : and as God defircch that all menlhouid be laved, 
 fo his will is that we fliould help to beare one anothers burthen [ and 
 bcare with one another ] and friendly,fober.ly> and modeftiy meet one 
 another wlih entreaties in the Holy Ghoft, and fcek wicbi earneftnelTe 
 the [ falvation ] and welfare of our neighbour m humiJuy, and wifu 
 heartily that he might be freed from vanity, and enter with us into 
 the * Garden of Rofes. ^ _ ^ into the 
 
 \6. The knowledge that is in the infinite God,is various and niani- a^^j ^ fml/mz 
 fold, but every one ftiould rejoyce in the gifts and knowledge of aiiO- p/c^runt puce- 
 ther, andconfidcr, thatGod will give fuchfuperabundant knowledge fui^cffe, 
 in the Paradificall world, of which wee have here ( in the variety and 
 difterenceof GifEs)butaType. Therefore we niuft not wrangle nor 
 contend, about Gifts and knowledge j for the Spirit giveth to every 
 one according to his ElTence in the wonderfnll God , to exprefl'e that 
 [ Gift he hath 1 after his own focnie [ or manner ] ■, for thac [ forme ] 
 in the perfei^ion of love in Paradire,will be a very inward hearty fport 
 of love •, where every one fhall fpeake from his knowledge, of the 
 great wonders of the v holy Birth. y The holy Pa- 
 
 17.0, what ^ fh irp thornes the Devill hath brought into the fporc radifcaU 
 of love, that we praftife fuch proud contention in the noble know- bringing forth. 
 ledge, info much that men binde up the Holy Ghoft with Lawes ! ^Bitter aivie. 
 What are Lawes in the Kingdome of Chrift , who hath made us free, 
 that we fhould walke in him in the Holy Ghoft ? To what purpofe are 
 they invented, but for the pleafureof Antichrift, who thereby doth 
 ftrut in might and pomp, and is God on Earth ? O flie from him thou 
 childe of Man, the time is come for us to awake from the flcepe of 
 Antichrift. Chrift comtth with the faire lilly out of Paradife in the 
 valley of fthofiphat : it is time for them to trim their Lamps that will 
 goe to the Marriage [ of the Lamb ] . 
 
 The gate 
 \^cr the ExpoJition'J, 
 
 18. Paradife con(ifteth in the power [andvertue] of God t it is 
 not corporeall, nor ^ comprehenlible ■, but its corporeity or compre- 'Palpakte. 
 henfibility is like the Angels, which yet is a bright, cleere, viliblc ftib- 
 ftance, asif it weremareriallj but it is figured meerlyfrom thever- 
 tue r or power '] where all is rranfpsrent and fhiaing, where alfo the 
 
 centre - 
 
^0 of Tiradi[s'^ and how Chap.^; 
 
 cerxre of the Birth is in all things, and therefore thetirrh is wichouc 
 meafure or end. 
 
 19. I give you a fimilitude in the minde of man , from which the 
 thoughts are generatcd,vvhith have neither number nor end ( for eve- 
 ry thought hath a centre to generate againe other thoughts) and thus 
 is the Paradife from ererniry to eternity. But being the light of God 
 iseiernall, and fhineth without wavering or hinderance ^ therefore 
 alfo in the birth there is an unchangeable fubAance, wherein all 
 things fpring up in meere perfeftion, in great love. 
 
 3o. For the fpirit of knowledge intimateth this, that there are 
 fruits and things that grow in Paradife as well as in this world, in fuch 
 a fcrme or figure, but not in fuch a fource [_ or property 3 and palpa- 
 bility. For the matter or body of it is power, and it groweth in the 
 
 ^ Sojle or heavenly ^Limbm, its roote ftar.deth in the Matrix , wherein there is 
 
 earth. neither earth nor ftone ■, for it is in another Principle. The fire in thcc 
 
 \_ Principle ] is Gcd the Father, and the light is God the Sonne : and 
 the Aire is God the Holy Ghoft : and the vertue Qor power ] out of 
 which all fpringeth, is Heaven and Paradife. 
 
 21. As we fee that here out of the earth there fpring plantSjhearbs, 
 and fYuits, which receive their vertue from the Sunne, and from the 
 Conftellation : fo the Heaven or the heavenly Limbui is in ftead of the 
 earth : and the light of God in ftead of the Sunne : and the erernall 
 Father in ftead of the vertue of the Starres •, the depth of thisfuh- 
 
 c Tpathomd. ftance, is without beginning and end,its breadth cannot be c reached, 
 there is nei ther yeares nor time, no cold nor heate : no moving of the 
 Aire : no Sunne nor Starres : no water nor fire : no fight of evill fpi- 
 rits, no knowledge nor apprehenfion of theaffiiftioaof this world : 
 no ftony rock nor earth : and yet a figured fubftancc of all the crea- 
 tures of this world. For all the creatures of this world have appeared 
 to this end, that they might be an eternall figured fimilitude : not 
 that they continue in this fpirit in their fubftance, no not fo : All the 
 
 ^ 'T^ccptaclc. creatures returne into their ** Ether, and the fpirit corrupteth j^or 
 fadeth ] but the figure and the fhadow continue eternally. 
 
 22. As alfo all words ( both the evill and the good) which were 
 here fpoken by a humane tongue, they continue handing in the fha- 
 dow and figured fimilitude > and the Good reach Paradife in the Holy 
 Ghoft : and the falfe [evill J and wicked ones reach the abyffe of Hell : 
 and therefore it is that Chrift faid i Min mnfi give an account of tvcry 
 idle [ or unprofitable ; rvord; and when tlie harvtft comethj then all 
 fhall be feperated : for the Scripture faith alfo ; That every ones works 
 fhall follow them, and all fhall be tried by the fire of Nature : and a.'l 
 falfe [ or evili ] workes, words, and deeds, fhall remaine in the fire c: 
 Nature (which fhall be the Hell ) j at which, when the Devils heareit, 
 rhey tremble and quake. 
 
 23. All 
 
Cbap.p. all t:iks their hginmfig and e.'ad, -j 
 
 23. All fhall remaine in thefhadow; and every thing in its own 
 foLirce [ or property] : therefore icwill be an e:errjall iiiaine to the 
 wicked, that they (hall fee in the eternity all their works and words 
 as a menftruous cloath, which fhali ftick full af the svrath of God, and 
 fhallburne, according to their elTence, and according to their, here 
 kindledjfource [or property] . 
 
 24. For this world is like a field, wherein good feed is fowne, into 
 which the enemy cafteth weeds [or Tares ] and goeth his way •, which 
 grow together untiil the time of the harveft, when all the [fruit] fhall 
 be gathered, and brought into the Barne : of which Chriftalfo faith, 
 Tim the r<y cr [ or weeds ] fkall be tycd up i» buddies, and cafi into the 
 fire, and thewhcate^sll be brought into the barne. 
 
 The Holy gate. 
 
 25r\ Eafon (which is gone forth with Adam out of Paradife) af- 
 rC keth, Where is Paradife to be had [or found] ? Is it farre off, 
 ■*" • or neere ? Or, when the foules goe into Paradife, whither do 
 theygoe? Is it in this world, or without rhep'ace of this world a- 
 hove t'ne ftarres ? Where is it that Go d dwelleth with the Angels? 
 And where is that defirable Native Countrey where there is no 
 death? Being there is no Sunne nor Starres in it, therefore ic 
 cannot be in this world , or elfe it would have been found long 
 agoe. 
 
 26 Beloved Reafon : One cannot lend the Key to another to [un- 
 lock 3 this [ witha'.I J : and if any hive a key, he cjnnot open it to 
 another i As Antichrift boafterh that he hath the keys of Heaven and 
 Hell j It is true, he may have the keys of both in this [life] time i 
 but he cannot open wi:h them for any body elfe : every one muft un- 
 lock it with his own key, or elfe he cannot enter therein i for the Ho- 
 ly Ghoft is the key ', when he hath that key, then he may goe both in 
 and out, 
 
 27 There is nothing that is neerer you, than Heaven,Paradife, and 
 Hell, unto which of rtiem you are inclined, and to which of them you 
 tend r or walke ~\ , to that in this [ life 3 time you are moft neere : 
 you are hetween both : and there is a birth between each of them, 
 you Ibnd in this world between both the Gates , and you have both 
 the births in you-, God beckneth to youin thecneGate, andcalleth 
 you •, and the Devi 11 beckneth you in the other Gare,and calleth you i 
 with whom ygu goe, with him you enter in. The Devil! hath in his 
 hand, power, honour, vltafure, and [ worldly 1 joy, and the roote of 
 thefe is death and i-.eii fire On the contrary, God hach in his hand, 
 'trofles, perfecution, mifery, poverty, ignominy, and forrow : and the 
 roote of thefe isafirealfo, and in the t:re [there is] a light, and in the 
 light the vertue, and in the vertue [ or power ] the Paradife, and in 
 
 the 
 
7* 
 
 « Or J dimKC 
 
 ^ In tbe Prin- 
 ciple ofl/gb:. 
 
 f The nature 
 er the rvor^ 
 ing property. 
 
 ''Of, TVOfi(Sg 
 
 aHivUj. 
 'Sourer:efe, 
 
 tarCfUffcy 
 JJj-irpJtipy 
 a(lrir:gf.?'cy, or 
 
 atiruCiizcrefTe. 
 
 Of Para^^ife^ and how Chap.^, 
 
 the Paradife [ are ] d^e Angels, and anoong the Angels, ioy. The 
 « grofle eyes cannoc behold it, becanfe they are from the third Prin- 
 ciple, and fee onely by the fplendcur of the Sunre ■, bat when the 
 Holy Ghoft con-.e:h into the foule , then iie regenerateth i: anew in 
 Godjandthcnirbecometh a Paradificall childe, and gettech the key 
 ofParadife, and that fcule fecth into the midft thereof. 
 
 28. ButthegrolVe body cannot fee into it, becaufe it bclongeth 
 not to j^ Paradi^ j : it belongeth to the Earth, and muft parrifie, or 
 rot > and rife in a new vertue [ or power j ( which is like Paradife ) 
 in Chrift -, at the end of dayes : and then it alio may dwell in Paradife, 
 and not before : it muft lay cif the third Principle : [x^;^. ] this skin 
 [ tieece cr covering ] which father Adim and mother Eve are gotten 
 into, in which they fuppofed theyftiould be wife when they llioald 
 weare, all the three Principles manifefted on them , if they had ra- 
 ther worne two hidden in then? , and had ftayed in the ''one, it had 
 been good for us, of which further about the Fall. 
 
 20. Thus now in the elTence of all elTenccs, there are three fe ve- 
 rali diftinft properties , which yet are not parted afunder, with one 
 ftjurce L or property ] far from the ether : but they are in one aoo- 
 ther as one onely elVence, and yet the one doth not comprehend the 
 other ; as thefe three Elements, tire, aire, water, are all three in one 
 anodier, and neither of them comprehendech the other : and as one 
 Element generareth another, and yet is not of the eflence nor fource 
 [or property J thereof: fo the three Principles are in one another, 
 and one generateth the other : and yet none of them all compre- 
 hendeth the otfier, and none of them is the eflence [ or fubftance j of 
 the other. 
 
 The iJepth in the Centre \_or (Jround'] , 
 
 50. As ha:h been often mentioned : God is the effence of all ef- 
 fencei : wherein there are two efi'ences in one, without end,and with- 
 out Originall •, vr^. the Eternall Light, that is, God , or the Good : 
 and then the Eternall Darknefle, th^t is, the s Source : and yet there 
 would be no fource in it if the Light were not. The Light caufeth 
 that the Darknefle lon^eth after [oris in anguifh for 3 the Light, 
 and this anguifh is the fource of the wrath of God (or the hellifh fire) 
 wherein the Devils dwell ; From whence God alfo calleth himfelfe an 
 angry ZealoLS T or Jealous ] God -, thefe are the two Principles, the 
 Originall of which we know nothing of, onely we kno^the ^ birth 
 ( therein ) , the indifibluble Band : which is as followeth. 
 
 51. In theOriginalnelieofDaikneiTe, there is ' harftinefle and au- 
 fierencCe, this har.hnefle caufeth that it be light : for harfhnelTe is a 
 defir- ufnefle, an attrafting ; and that is the fj"ft ground of the willing 
 [or longing^ af:er the I'ghc, and yet ir is not pcrfTible to comprehend 
 
 it : 
 
I 
 
 Chap.p . all take their Uginning tna ir. ii, *j ^ 
 
 it : and the atfrafting in the will, h the [fting or " prickJe, -(h ch :h€ 
 defiroafneifc atcrafteA, andrhenrftftirring ^or rr.cvin^ ] , Noj^the 
 pricii!e cannoc endcre the arrraaing in the ■*•];, butrc:";:c:h, r.e-h 
 np, and yet cannot get a«-ay from thence : for i: is generated :n :he 
 artrafting •, but becaafe it cannot remove frooj cheiKe, no: car. en- 
 dure the attrafting, thefefore th^ere is a great anguLn., a dcr-.-'^jrr.er^ 
 r or long'Pg J afrer the light, like a fnriocfneifc, and ]'i:e a breik-ag 
 v^hiriing wfieele : and the aogoifh in the tittcrrdTe rire:h up in :he 
 ''■ wrath after the light, bat cannot get it, being deiirori: in the snsie- * Fierc4ne^e. 
 ty :o life up it felfe aboyc the light, yet do± not overccxre, bat h in- 
 fefted r impregnated or nrJngled j wirh the light, and atra'retha 
 twinc!<Iing dalh : and as foooe ai the harfhne^e, or the hirdnene, 
 ( Vi\. the Darkncfie ) getteth the (jn:e in?-o it, i: b rerrired and in- 
 frantly gceth away into its 'Ether : and ye: the darkneife_ccn:ince:h ■' o yiuyiiclt* 
 in ±e Centre. And in this horrour T cerrour or skreeke _, the hard- 
 nefle or harfhnetie fcecorreth nnilde, fort, [ fapple j and thin ■■> and 
 zhe flafli is made in the bittercef.'e,*hich tlierh up thus in the prickle: 
 thus the prickle difcoverech it fc'fe in the Mothier, wh-ch fo ternned!'- 
 the mother widi :he flafh, that iheeyeclieth her fdie to be over- 
 come ; and when the prickle ftrengrheneth it (elte in the modieti 
 and nade:h her fo miide, then that is much more terrined, and .oo''- 
 eth its r hcrce, firong 1 wra±fall propriety, and in ±e twicck'ing of 
 an e^e becometh whi-e> clecre, and brigh^, and flicth op very ioy- 
 fully, tre.T.biing with great delight, [_ Icii j and dePae •• and the mo- 
 ther of haffhnetfe, from the light Cometh to be fweet, ou^de, thin, 
 and maceriaU, e^'en water. For fhce Icore-Ji not the eiTeoce of the 
 harfh condition, and therefore the elTence attra(Seth con:inaai!y to it 
 out of :hc mildnetfe, lb that oat of the noihiag, foasewharcometh to 
 be • "i^i^. water. 
 
 52. Now as is mentioned before ; when the ioy rifedi np from the 
 mother, as the light comerh into her ( which yet !hee cannot ~ ccra- - OffttJfebcIH 
 prehend)then the ioy, ( Lo the afcending will) hath ac: ': of. 
 
 aga!ne,_and£enera:eth out of i: felfeagaineavery foft ; : 
 
 fource i_ or foun:ai::e ^ an hcmble, arr.'able fcurce, which a i . rr.irc- 
 riill ; for then there can be generated no±ing that is more p.'eifin: 
 aod/uii of ioy f and rerrethruent ] : therefore here is the end of Na- 
 ture : and-thi'S is ±e warm.th cr the £2rm, or as ! may fay the 3.r« • 
 tirt^ilf-it r the mercimlnefle ~} : For here Natare neither fecketh _ , . 
 
 nor ddSreth further any ^ Birth mere, it is the perfe^ion. " ^» '^^'V'l- 
 
 5§. Now ia th"s pleafant fource, the moving Spirit ( which in the 
 Origi'.ali, in the kindlicg, was the bitter ak:Eg Spirit ) fpringeth for± 
 very joyfully without removing : and it is the Holy Ghoi^ : afxl the 
 fweex ^Joarce T or fountaine J which is generated in thecemre from o^^,-/. rarp^, 
 the lt^t> it is Ac Word cr heir: of God : and in this ioy is the Para- 
 
 L diiej 
 
74 
 
 P Sure y or 
 (irofig, fiime. 
 q To -ihi 
 
 ^iVorl(mg. 
 
 if be creation 
 of the crea- 
 tures. 
 
 " Or, Tvorlpng. 
 ^OTyOut of the 
 created fub' 
 fiance. 
 
 7 Or, Tvorl(ing 
 property. 
 
 Of TAudife 5 and how Chap.p . 
 
 dife-, and the birth is the Eternall Trinity : in this you muft dwell, 
 if you will be in Paradifc •, and the fame muft be borne f or genera* 
 ted 3 in you, if you will be the childe of God, and your foule muft be 
 in it, or elle you cannot enjoy nor fee the kingdome of God. 
 
 34. Therefore the Pftedfaft faith and confidence thushringeth us 
 into God againe : For it getteth the divine Centre "3 of Regeneration 
 in the Holy Ghoft> or elfe there is nothing that availeth: Other mat- 
 ters which men doe here, are but ^ ellences, which follow him in the 
 Ihidow wherein he fhallftand : for as there is the birth in the holy 
 Deity, which in the Originall ftandeth in the willing \_ defiring 3 and 
 aking before the light Lbreake forth 3 : fo alfomuft thou O man 
 ( that art gone forth out of Paradife ) in anguifti, longing, and in a de« 
 firouswiil, goe into the birth againe, and fo thou ftialt attaint Para- 
 dife againe, and the light of God. 
 
 3^. Behold thou reafonable foule •, to thee Ifpeake, and not to 
 the body, thou onely apprehendeft it ; When the birth is thus conti- 
 nually generated, then every forme hath a centre to the Regenerati- 
 on ; for the whole divine effence \_ or fubftance j ftandeth in contlnu- 
 all and in eternall '^generating ( but unchangeably ) like the minde of 
 Man, the thoughts being continually generated out of the minde, and 
 the will and defiroufncfle out of the thoughts, out of the will and de- 
 liroufncffe [ is j the work [_ generated 3 which is made a fubftance, 
 in the will, and then the mouth and hands, goe on to performe what 
 was fubftantiall in the will. 
 
 ^6. Thui alfo is the Eternall Birth,wherein the vcrtue \_ or power3 
 is continually generated from eternity ; and out of the vertue, the 
 light •, and the light caufeth and maketh the vcrtue : and the light 
 fhineth in the Eternall Darknefle j and maketh in the Eternall Minde 
 the [defiring ] attrafting will : fo that the will in the darknefle gene- 
 rateththe thoughts, theluftandthedefiroufnefle, and the defirouf- 
 ncfle is the attrafting of the vertue, and in the attrading of the vertue 
 is the mouth that expreffeth the Fiat, and the Fiat maketh the Mate- 
 ria [_ or matter 3 and the Spirit feperateth it, and formethit accord- 
 ing to the thoughts. 
 
 37. Thus is the Birth ( and alfo the firft Originall ) of all the Crea- 
 tures : and ' it ftandeth yet in fuch a " birth »n the Efience ', and after 
 fuch a manner, it is , out of the eternall thoughts ( n^^. the wifdome 
 of God) by the Fiat, brought out of the Matrix', But being come 
 forth out of the Darknefle \ out ofthe" Out- birth, out of the Centre 
 (which yet was generated in the Time, in the will ) therefore it is not 
 eternal!, but corruptible Q or tranfitorie3 like a thought : and though 
 it be indeed material!, yet every ? fource t^eth its own into it felte 
 againe, and maketh it to be nothing againe, as it was before the be- 
 ginning. 
 
 38. But 
 
Cbap.p* alltitke their hgian'mg And end^ 
 
 ^8. But novr,nothing corrupteth [ or is irranl'rory ] biK onely the 
 fpint in the wiii , and * its body in the Fiat \ and the figure remaineth 
 eternally in the fhadow : and this figure could not thus have been 
 brought to light and to vifibility, that it mighr fubfifl: eternally i if it 
 had not been in the * Eflence ', but now it is alfo uncorruptible : for 
 in the figure there is no ^ EiTence : The centre in the " fource is bro- 
 ken afunder, and gone into its Ether T receptacle, or aire ] : and the 
 figure doth neither good nor evil!, but it continueth eternally to the 
 C nianifeftation of the "J deeds of wonder, and the glory of God : and 
 tor the )ny of the Angels. 
 
 39. For the third Principle of the materiall world fhall pafle away, 
 and goe into its Ether, and then the fhadow of all creatures remained 
 alfo of all growing things T vegetables or fruits ] and of all that evier 
 came to light : as alfo the fhadow and figure of all words and works j 
 and rhat incomprehenfibly: alfo without underftanding or knowledge, 
 like 4 nothing or fhadow in refpeft of che light. 
 
 40. This was the unfearchabie purpnfe of God in his will: and 
 therefore he thus *= cxeated all things : and after this time, theie will 
 be nothing, but onely light and darknefle : v^hrre the (oiirce [or pro- 
 perty 1 remaineth in each of them ( as it hath been from e ernity ) 
 where the one lliail not comprehend che other,as it hath alio not been 
 done from cte-nify. 
 
 41. Yet whether G^^d will create any thing more after this[worlds]] 
 time •, that my fpirit -ioth not k':Ow : tor it apprehendeth no further 
 than \_ what is j in its cei.t'e wherein it liveth, in which the Paradife 
 and the kiogdome of Heaven rtandeth : as you may reade[_afterwards]l 
 about the Creation ot Man. 
 
 42. And fo now the Angels and hlefled men f will] remaine in the 
 birth of the light : and the'Tpiistsoi alte.Ji ionoutof I'ght into the 
 fource t or torment ] , togechti with the pirits of the wicked men ) 
 \_ will remaine] in the eternal! Dai k«nel5e. wheie no recalling is to be 
 found : for their fpirits cannot goe into rhe corruptibility [ or tran- 
 fitorinelfe J ar,aine! they are created out of the. ' i»rr^w of God, 
 out of the haifh Matrix, out of v^hich the li^ht of God exiftcrh from 
 Eterni'-y •, and not like the Beafts out of rh<; ^ Gut- birrh, which went 
 fwih out oS the L imbm ot the eonceivefi purpofe of God, vs hich is fi- 
 nite r or taketh an end ] and hath been \_ or appeared ] here, onely 
 that it might be an eternal! Ihadow and figure. 
 
 43. The ecernall will is incorruptible [ or inrranlitory ] and un- 
 changeable, r or unalterable ] : for the heart of God is generated 
 out 01- it, which is rhe end of the nature and of the willing j If the 
 8 fpirits or the fource [ or torment ] had put their imagination , and 
 their defiling v/ill ^ forward into the light of meeknelTe, into the end 
 of Nature, theyfhould have continued Angels j but feeing they out 
 
 L 2 of 
 
 7y 
 
 ^ Or, the body 
 
 that fiibllfletb 
 through the 
 Word. 
 
 * Or yfubji.me. 
 ^ Or, ivarifjtig 
 property. 
 
 ^Brought them 
 to light in a. 
 foure E'emejt- 
 fary (fence or 
 ftbjiance. 
 
 «^ The fpirits 
 that tvae tur- 
 ned out of the 
 light into . 
 dartineffe. 
 * The divine 
 poTver and 
 venue. 
 ^OTyprogene- 
 ration* 
 
 8 Or^the fpirits 
 
 «f the vi>orl(tng 
 
 Nature. 
 
 ^ Into rejignu' 
 
 tion. 
 
7© 
 
 >Qrt ground of 
 the Ivor {it g 
 ^roperiusy 
 
 ^ Mocking that 
 Tph.cbyou un- 
 der jiandnot, 
 ^ Or, fruit, 
 or grotvsb. 
 
 '^^Ybii deep 
 
 and high wif- 
 
 dame. 
 
 " Or , i» more 
 
 public^ Perfeiff 
 
 cr Publicum 
 
 Of Parudife , and how^ &c. Chap. p. 
 
 of pride would fainebe above the meekneffe, and above the end of 
 Nature,and awakened the centre ; they found nothing more,for from 
 Eternity there had been nothing more [ than the end of Nature ~\ i 
 and therefore they awakened the ' Centre of the fource [or torment] 
 in themfelves ; the lame they now have : and they vcre thruft out of 
 the Light into the Darkneile. 
 
 44. If you be borne of God, then you[n>ay] thus underftand, 
 God, Paradife,the kingdome of Heaven and Hell, and the entrance in, 
 and end of rhe Creatures , [ and ] the creation of this world : but if 
 not : then the vaile is as well before your eyes, as it was upon Mofts, 
 Therefore faith Chrift j 5a<, andyou Jhall finde ; l^noclif anditjhill be 
 opened unto you : 7{o fonne ail{e:b his Fath'rfor an egge, that hejhould 
 g.vehimafcor^ion: ,^lfo my Father WiU give the HolyGhoft tatbem 
 thai asf^e it. ' 
 
 45. Therefore, if you doe not undejftand this writing, then doe 
 not as Lucifer did, in taking the fpint of pride prefently , and fall a 
 •^ mocking, and deriding, andafcribe it to theDcvill : butfeekethe 
 humble lowly heart of God •, and that will bring a fmall graine of Mu- 
 ftard feed ( from the ' Tree of Paradife ) into your foule i and if you 
 abide in patience, then a great Tree will grow ouc of that [_ feede J as 
 you may well thinke , that the like hath come to paffe with this Au- 
 thor. For he is to be efteemed as a very filly perfon, in comparifon of 
 the great learned men : B\itCh\ii{mh;Mypetverisftro/ig m the 
 rt>?.\t: Tea. Father, it hathja pteafed thee, to bide tbc/c things from the 
 Tvife and prudent , sndhaft revealed ihtm to babes and fuc/Jings j and 
 thjtthe wifiome of this world is foolifhnefle in thy fight. And al- 
 though now the children of the world are wifer in their generation 
 than the children of light •, yet their wifdome is but a corraptible 
 fubftance {_ cffence or thing ] and this wildome continuech eter- 
 nally. 
 
 46. Therefore feeke for the noble Pearle : it is much more preci- 
 ous chan this [whole 3 world j it will never more depart from you : 
 and where the Pearie is, there will your heart be alio : you need not 
 here aske any further after Paradife, joy, and the heavenly delight- 
 fulneife \ feeke but the Pearle, and when you finde that,then you finde 
 Paradife, and the kingdome of Heaven, and you will be fo taught, as 
 beixig VN I thou t it, you cannot beleeve. 
 
 47. It may be. you will rurmoyle your felfe [ with hard labour ] 
 and feek for it in Art, fuppofing to finde"' it there : O no : you need 
 not : it lieth not therein i the Doftor that is without this way know- 
 eth it not : But if he alfo have found this Pearle, then he is a " perfon 
 greater for the Publick benefit, than I •, as S' L^aul was above the o- 
 ther Apoftles, yet in one [ and the fame ] way of gentle meekneffe, 
 as bcconjeth the children of God. Whatfoeveris wanting here, thac 
 
 you 
 
Chap. 10. Oftfje Creation ofMan^andofhUfoule, 77 
 
 yon long after, feek further and yoa will fiiide the ground, according 
 to the defire Q or longing ~\ of your foule. 
 
 VI tie. 
 
 '° 7he h':gh and 
 deep rvifdome 
 tfGed. 
 
 CHAP. X. 
 
 Of the Creation ofMan^ and of hh foule j alfo of Gods * breath' » Spiraculum 
 
 ing in* 
 
 The Pleafant Gate, 
 
 I. T Have perufed n=iany Mafter- pieces of writing, hoping to findc the 
 X b pearle of the ground of Man ; but I could finde nothing of chat 
 which my foule lufted after. I have alfo found very many contrary 
 opinions : and partly 1 have found fome who forbid me to fearch [_ or 
 feekel but I cannot know with what ground or underftanding, except 
 it be that the blinde doe grutch at the eyes of them that fee. With all 
 this my foule is become very dlfquiet within mee, and hach been as 
 full of (^ pain and '] anguilh as a woman at her travaile, and yet no- 
 thing was found in it, till I followed the words of Chrift •, when he 
 faid: You fnu(i be boineanetv, if you tvu'l fee ibe l^-'igdome ef God: 
 Which at hrft ftopped up my heart , and I fuppofed chjt fuch a thing 
 could not be done in this world, but [ that it Ihould tirft be done '} at 
 my departure out of this world • and then my foule firft was in anguifli 
 to the birth, and would very willingly have tafted the Pearle: and 
 gave it felfe up in this way more vehemently to the Birth, till at laft it 
 obtained a Jewel- According to which \_ received JeweQ 1 will wrirei 
 for a memoriall to my felfe , and for a light to them that feeke. For 
 0:\n^\.^i\A-',NonelightethaCafidic and putt etb it under aBujhdl^ but 
 Jitteihit upon a Tablc^ that all tkat aye m the boufe miyfee by the light 
 thereof: And to this end he giverh the Pearle to them that feeke, that 
 they fhould impart it to the poore, for their health, as he hath very 
 earneftly commanded. 
 
 2. Indeed Afo/cy writerh : Tb.it God made Man of the dufiof the 
 Banb : and that is the opinion of very many: and I fhould alfo not 
 have known how that were to be underftood, and I fhould not have 
 learned it out olCMofcs, nor out of the c Glofies which are made upon 
 it: and the vaile would h?.ve continued ftill before my eyes, yet in 
 great trouble. But when I found the Pearle, then I looked Mofes in 
 the face : and found that Mofes had written very right, and that I had 
 not rightly undeiltood it. 
 
 g. For after the Fall God faid alfo to A dsui ^'n A Eve \ Earth tb.m 
 ar.t^and to Ejrtb thoiipjdt ret urne agmne : and if 1 had not confide- 
 red the ^ Limbui ( out of which the Earth was ) I fhould have been fo 
 
 blinde 
 
 * Expoftmis 
 or interpreter '> 
 tions of it, 
 
 ^ "heporpcr ^ . 
 OY the ctcrnaH 
 fubjiimtidity. 
 
« g of the Creation ofMau^ and of his foule, Cbap, i o • 
 
 blinde AIll : that [t.-wi/A ] fliewed me the GrouaJ of what Adam was 
 before and afctr die rail. 
 
 4. For no fuch earth or flefh as wee carry about us, can fubfiftin 
 
 the light of God : TheieiOfealfoChriftfatdj ^one gonh toH.aye?ty 
 
 but the Sonne of Man rvho u wmc from Hixvcny and tvhs is in ticiven. 
 
 Thus our flefh before the Fall, was heavenly, out of the hcdveii y 'Jm- 
 
 hus : but when dilobedience came, in the luft of this world , to gene- 
 
 tfbat is to rate it feife in * another Centre, then it [ the flelli] became earthly : 
 
 feed u Tel fe and forby the biting of the earthly Apple in the Garden of EdcK; the 
 
 live tbrouvh earthly Donnnion [ or kfngdome j tooke its beginning : ai a -he mo- 
 
 the rvordof ^^^"^ of the gieat world inftjntiy tooke the^little world into its i-r ■ er 
 
 Cod. ^^'^ vertuc J and made it to be of a Beaftiall i kindc, both *• in forme 
 
 f 4/4;;. and in fubftance. 
 
 8 Or property. 5* ^"'^ if the foule had not been 'within it, then Adtm fbow\^ 
 hsh^'pe. ' have continued to be an unreaionabe Beafk : but being the foule out 
 i Qj. ;a t he ^^ """^^ L.mbits had been breathed into Adam by the Holy Ghoit, there- 
 fftidk or centre f*^""^ "°^ ^^^ '' mercifulnelfe (t/j^. the heart of God) mult doe its 
 gc^^* beft againe, and bring againe the Centre our of the hedveolv L'i-:husy 
 
 *= 8 irmhortS' ^"'^ himfelfe become fleifh, and by the Fiat generate the New Man in 
 izkiit * the foule, which is hidden in the Old : for the Old helougeth 01 ely 
 
 ^* * to the corruptibility, and goech into its Ether, and the New re < ain- 
 
 ech for ever. But how this came to paiTe, you have the fijHowi.-jg fun- 
 damental! information of it, wherein if you be regenerated from God, 
 you may fee the old and new man into ire very heart becaule you 
 have thePcarle: butifnot i then you (hail fcarce fee here the old 
 - Adam, and you (hall not fo much as looke i.pon rhe New. 
 
 6. The vaile of Mol'es muft be done away, and you mufi look Mofes 
 in the tace, if you will behold the New Man : and without the Pearle, 
 you Iball not be able to take away the vavJe> nor know [ what ] Adam 
 []was] before his Fall . for ^djm himfefe after the Fall, did no 
 more know the firit iv^an : and therefore he was afhamed of his mon- 
 f^rous forme [ or fhape ] and did hide himfelfe behinde the Trees in 
 the Garden •* for he looked on himfelfe and faw that he had a beaftiall 
 ferme : and thereupon he gat inftantly beaftiall members for propa- 
 gation; which the Fiat in the third Principle created on himj through 
 the Spirit of'the Great world. 
 
 7. Men muft not thinke that Man before his fall, had beaftiall 
 ''Or Gutts. members to propagate with, but heavenly (^ members j nor no ' en- 
 ' ' ' trailes ; for fuch a ftinck and j^ filthy j fource [ or property J as man 
 
 hath in his body, doth not belong to the holy Trinity in Paradife, but 
 to the Earth, it riiuft gee againe into its Ether ; bat Man was created 
 immoitall, and alio Holy, hke the An t els ; and being he was created 
 out of the Lm'ousy therefore he was pure. Now in what manner he is, 
 and out of what he was made it followeth further. 
 
 8. Behold 
 
t 
 
 Cli^p. 1 o . Of the Creation ofMan^mdofhi^foule, jg 
 
 8. BeholdwhenGod had creared the third Principle, after the fall 
 of the Devils, when they fell fronfi their Glory (for they had been An- 
 gels, ftanding in the place of this world ) yet nevechekfle he would 
 that his will and pufpofe fhould ftand ; and therefore he would give 
 
 to the place of this world an Angelicall >" Hoaft aga'ne, which fhould mQr Company 
 continue to ftand for ever. A'ld now he having created the Creature?, * 
 
 whofe fhadows after the changing of -the world fhooM con tin ne for 
 ever i yet there was no creature found that could have any joy there- 
 in C in the fhadowes '] neither was there any creature found that 
 might mannage the Beafts in this world : therefore God faid j Let ut 
 mal(e Ma'ri an image lil(e imto us •, rphich may rule over all i be BcafiSf 
 and creatures upon the Earth •■, and God created Han to be hUlmagey , 
 
 after the Image of God created he him. 
 
 9. Now the Qiicftion is j What is Gods Image ? Behold, and conft- 
 der the Deity.and then you will light upon it : for God is not a Ee^i- 
 all Man \ but Man fhould be the Image and fimilitude of God, where- 
 in God fhould dwell. Now God is a Spirit, and all the Principles are 
 in him : and he would make fuch an Image, as fhould have all the 
 three Principles ia him, and thit is rightly a fimilitude of God j And 
 he created himy Sec. Whereby Mofes may be rightly underftood, that 
 God created him, and not made him of a lump of Earth. 
 
 10. But the himbus out of which he created him, is the Matrix of 
 the Earth: and the Earth was generated out of it : yet the Material 
 [] or matter ] out of which he created him was a Majfa^ a ^anta Ef- 
 fem'ta , out of the Srarres and Elements •, which inftantly became 
 earthly, when Min awakened the earthly centre, and didinf^antly 
 belong to the earth and corruptibility. 
 
 11. But yet this Mcffa was out of the heavenly Matrix, which is 
 the roore of the " Oat-birth, or [ the roote 3 of the Earth The hea- 
 venly Centre ought to renianie ° fixed •, and the ea'-thly ought not to 
 be awakened : and in this vertue [ and power ] he was Lord and ruler 
 over the Starres and Elements : and all creatures fhould have ftood in 
 awe of him, and he fhould have been uncorruptible, he had the ver- 
 tue and properties of all manner of Creatui es in him : for his vertue 
 was out of the vertue \_ or power 3 of the ii oderftanding. Now then 
 he ought to have all the three Principles, if he were to be the iimlli- 
 tude of God , [vi^. 3 the p fource of the DarknelTe, and alfo of the 
 Light", and alfo the P fource of this world : and yet he fhould not live 
 and 1 aft in all three, but in one of them onely, and that in the Para- 
 dificall \_ property j in which his life [ quickned ] arofe [ or did 
 cxift 3 . 
 
 12. Now that this is demonftratively and certainly tljus, [ appear- 
 eth3 in that it I'S written: And God breathed into &:ra the^ livkg 
 breath, rvimeby Man ktunH a hviftgfuaie. All other Q^cacures which 
 
 VI ere 
 
 " Or, progenc' 
 
 ration, 
 
 ° Sieafaf} , 
 
 chJefi,Mjflcr^ 
 
 <"■ predoml. 
 
 nam. 
 
 P werl(ing pre' 
 
 penic. 
 
 ^ Or, qHoIifie-. 
 
 rOrj 
 
 iife. 
 
 bi'catb of 
 
8o 
 
 ^Subjiantiali- 
 iytor ttAture. 
 
 'Oty Breath 
 of life. 
 
 ^}<^mdej)r pro- 
 perties ornii- 
 ture. 
 
 ^ Or fCdmpany. 
 
 y tkfoule. 
 
 Of the Creation of Mart^andofhis foule* Chap. lo. 
 
 were produced out of the corrupcibIe^Li«5/;«5 by the Fiac,in all thofe, 
 the will in the Fiat had awakened the fpirit in their Centre, and every 
 creatures fpirit, went forth out of the effence Ind property of its own 
 felfe •, and mixed afterwards with the fpirit of the great world, of the 
 Starres and Elements, and that ought not to have been in Man, his 
 fpirit ought not to have mixt it felfe [or been united ~\ with the fpirit 
 of the Starres and Elements : the two Principles ( vIt^. the Darknelfe 
 and the Spirit of the Aire) ought to ha/e ftood ftill in fuch afub- 
 ftance [_ as fhould be the Image of God ] •, and therefore he breathed 
 into him the ' living breath : underftand Gods breath,tbat is,the Para- 
 dificall Breath or Spirit, [ Z'/f ] the Holy Ghoft ^ that fhould be the 
 Breath of the Soule, in the Centre of the Soule : and the Spirit which 
 went forth out of the Limbm^ or out of the ^uinta Ejfcntk ( which is 
 of the " condition of the Starres ) that was to have power over the fife 
 Effence of this world : for Man was in one onely Effence \_ or fub- 
 ftance] and there was alfo but one onely Man that God thus created : 
 and he could have lived for ever : and although God had brought the 
 Starres againe into their Ether , and alfo had witiidrawn the matrix 
 of the Elements, and the Elements alfo) back into j:he nothing ■■, yet 
 Man would have continued ftill. Befides, he had the Paradificall Cen- 
 tre in him, and he could have generated againe out of hiinfelfe, out of 
 hiswill, and have awakened the Centre', and fo fhould have beena- 
 ble, in Paradife, to generate an Angelicall "Hoaft, without mifery or 
 anguilli, alfo without tearing C rending or dividing in hlmfelfe 3 ; 
 and fuch a Man he ought to have been , ifhemuft continue in Para- 
 dife, and be eternall without decay : for Paradife is holy , and In that 
 refpeft man alfo ought to have been holy, for the vertue [and power] 
 of God and Paradife confifteth in holineffe. 
 
 The deep Gate of the Soule, 
 
 I3. *TrHe foule of Man, which God hath breathed into him, is out of 
 -■- the Eternall Father : yet underftand it aright : there is a dif- 
 ference \_ to be obferved j you muft] underftand [ that it is ] out of 
 his unchangeable willjOut of which he generateth his Sonne and Heart 
 from Eternity, out of the divine Centre, from whence the Fiatgoeth 
 forth, which maketh feparation •, and hath inXitall theElTencesof 
 the Eternall Birth: [or all manner of things which are in the Eter-' 
 nail Birtii : ~\ onely the Birth of the Sonne of God, that very Centre, 
 which the Sonne of God himfelfe is •, he hath not -, for that Centre rs 
 the end of Nature, and not creaturely : That is the higheft centre of 
 the Fire burning love and mercy of God.tlie perfedion [or fulneffel: 
 out of this centre no creature cometh, but it appeareth [ or fhineth^ 
 in the Creature, vi\. in AngelSjand in the foules of holy Men : for the 
 Holy Ghoft, and the Omnipotence [or Almightineffe] which frameth 
 
 the 
 
Cliap, 10. Of the Creation cf Mati^aneiefhUfQuh. 
 
 the Eternall will in the Eternal! Father, that goeth forth ope of this 
 [ Centre ] . 
 
 14. Now therefore the foule ftandech in two Gates -, and toucheth 
 two Principles, i//^. the Ereroall Darkneiie, and the Eternal] light of 
 the Sonne of God, as God the Father himfelfe doth. Now as God the 
 Father ^ holdeth his unchangeable Eternall will, to generate his heart 
 and Sonne, fo the Aagels and foales keepe their unchangeable wilJ in 
 the heart of God. Thus it [ the foule ] is in Heaven and in Paradife, 
 and enjoyech the inuctcrable joy of God the Father which he hath 
 in the Sonne, and it hearedi the ii^expreflible words of the heart of 
 God, and rejoyccth ac the Eternall, and aifo at the created Liiages, 
 which are not in effencc [ or fubftance ] but in figure. 
 
 15. There thfe foule eateth of all the words of God i for the fame 
 are the food of its life ; and it fingerh the Paradifxall 'fongs of Praife, 
 concerning the pjea&nt fruit in Paradife, which groweth in the diviHC 
 vertue \_ or power ] of the divine Limbu-s , which is the food of the 
 •" body, for the body eatcth of the Limbui, cut of wliich it is, and the 
 foule eatech of God and of his word, out of which it is. 
 
 i^. Can this be no joy and rejoycing ? andfhouldnot that be a 
 pleafant thing, v.ith the many thoufand forts of Angels to eate hea- 
 venly bread , and to rejoyce in their communion and feilowfhip ? 
 What can be pofjibly named which can be more pleafant ? Where 
 there is no feare, no anger, no death : where every voyce and fpeech 
 is i Salvation, power, ftrength, and might, be to our God : and this 
 voyce goiag forth into the Eternity. Thus with this found the divine 
 vertue of Pafadife goeth forth: and it is a meere growing in the di- 
 vine Centre of the fruits m Pafadife. And there is the place where 
 S* P^ui heard words inutterable,tlut no man can exprefle.Such a man 
 was ^dtvn before his Fall : and that you may not doubt, that this is 
 very fure and moft truly thus, look upon the Circumftances. 
 
 17. When God had created ^dam thus, he was then in Paradife 
 in the joyfulneflfe : and this clarified [or ' brightened^ Man was whol- 
 ly beautiful], and full of all manner of knowledge •• and there God 
 brought all the Beafts to him, ( as to the Great Lord in this world ) 
 that he fhould look upon them, and give to every one their Name, 
 according to their Elfence and vertue ; as the Spirit of every one was 
 figured in them. And Adjm knew all what every Creature was, ard 
 he gave every one their Name according to the quality j^ or working 
 property J of their Spirit. As God can fee into the heart of all things, 
 focould^i.i«jalfodoe, in which his perfedion may very well be ob- 
 fefved. 
 
 18. And Adaa and all men fhould have gone wholly naked, as he 
 then went : liis clothing was the clarity \_ or brightnclle ] in the ver- 
 tue [ or power 3 - no heat nor cold touched him : he law day and 
 
 M "night 
 
 Si 
 
 * Ksepeth or 
 rctamth. 
 
 ^ The heavenly 
 and EteryiaU 
 paradiScall 
 body, ' 
 
 ' lUuftr'wus ct 
 Jhming. 
 
Si of the Creation of Man^and of his [oule. Chap.io, 
 
 ^T he fade. 
 ■^ The tvotfib. 
 
 « Or, difappea' 
 
 red. 
 
 ^ Bccitu/e that 
 
 be 
 
 ^Or, the mate' 
 riall water. 
 ^ Or y was uni- 
 ted. 
 
 ^Or, watery 
 Mother. 
 
 night [^ cleerly "] with open eyes ; in him there was no fleepe, and in 
 his niinde there was no night : for the divine vertue [ and power ] 
 was in his eyes : and he was altogether perfeft : he had the ^Limbus, 
 and aUo the * Matrix in himfclfe : he was no [ male ] or Man, nor 
 £feraaleor ] Woman ', as wee in the Refurredion fhall be [neither] : 
 though indeed the knowledge of the mariis [ of diftind:ion will ] re- 
 maine in the figure,but the L'.mbus and the Matrix not fevered,as now 
 [^ they are ] . 
 
 \p. ^fow Man was to dwell opon the Earth as long as it was to 
 ftandj and manage [ rule and order 1 the hearts, and have his delight 
 and recreation therein : but he ought not to have eaten any earthly 
 fruit, wherein the corruptibility [ or tranfitorineffe ] did ftick : it is 
 true he fhould have eaten, but onely with the mouth, and not into the 
 bgdy '. for he had no {_ entrailes, ftomack, or] guts, nor any fuch hard 
 dark flefh, it was all perfeft : for there grew Paradificall fruit for hirp, 
 which afterwards *went away •, "'^ when he went out of Paradife : and 
 then God curfed the Earth, and the heavenly Vmbus was withdrawne 
 from him, together with that fruix, and he loft Paradife, God, and the 
 kingdome of heaven : for before finne , when Paradife was upon the 
 Earth, the Earth was not bad [ or evill as now it is ] . 
 
 26. If Adam had continued in innocency, then he fhould in all 
 fruits have eaten Paradificall fruit, and his food fhould have been hea- 
 venly, and his drink [fhould have been ] out of the mother of the 
 heavenly water of the fource [] or fountaine ] of the Eternall life. 
 The *" Out-birth touched him not, the element of aire he had no need 
 of in this manner [ as now 3 : tis true, he drew breath from the aire> 
 but he took his breath from the incorruptibility ,for he did not s min- 
 gle with the fpir it of this world, but his Spirit ruled powerfully over 
 thefpirit of this world, over the S Carres, and over the Sunne and 
 Moone, and over the Elements. 
 
 21. This jnuft be /^^.^wx condition : and thus he was a true and 
 right Image and fimilitudeof God : he had no fuch hard bones in his 
 flefh [ as wee now have ] but they were ftrength, and fuch Q a kindc 
 of] vertue : alfo his bloud was not out of the tinfture of the ^ aqua- 
 ftrifh Matrix, but it was out of the heavenly Matrix. In briefe, it was 
 altogether heavenly, as wee fhall appeare [and be] at the day of the 
 Refurreftion.For the purpofe of Godftandech,the firft image muft re- 
 turne and come againe and continue in Paradife : and feeing it could 
 be done in no other forme, [_ way, or manner] , nor [ that which was 
 loft ] be reftored againe, therefore God would rather fpend his own 
 heart •, his eternall will is unchangeable, that muft ftand. 
 
 22. And when God had created Man, then he planted a Garden in 
 EdcH towards the Eaft, and placed him therein : and caufed to fpring 
 up and grow all manner of fruit, delightful) to behold, and all forts of 
 
 Trees 
 
Chap. I o . Of the Creation of Man^and of his foule, ^ 83 
 
 Trees good to eate of : and the Tree of Life in the midft of the Gar- 
 den, and the Tree of knowledge of Good and Evill : and when God 
 had placed Man in the Garden, he commanded him. and faid j Ton [hall 
 eate of every Tree in the Garden, but of the Tree of ^norvledge of Good 
 aftd Evill thsufhait not eate ■■, for m ihc d-y that thou eat eft thereof thou. , 
 Jhalt die the T>eath. Here the vaile 11 eth upon Mofes -, and they niufi: be ' 
 ftiarp \_ or piercing ] Eyes that can behold the face of CMofis *. God 
 hath not without caufe let Moies write this fo very rayfticallyj^hidden- 
 ly and obfcurely]] . 
 
 25. For what needed God to care fo much for the biting of an 
 Apple, as to deftroy fo faire a creature for it ? Doth he not forgive 
 many greater finnes ? And he fo exceedingly loved Man, that he fpa- 
 red not his onely Sonne, but let him become Man,and gave him unto 
 Death: and could he not forgive a fmall finne ? feeing he was omni- 
 fcienr, [ or knew all things ~\ therefore why did he let the Tree of 
 knowledge of Good and Evill grow ? 
 
 24. Reafon judgeth thus, that if God would not have had it fo. A- 
 dam ftiould not have eaten of it, or elfe he fhould not have forbidden 
 that Tree onely, fure he made it for a ftumbling ftock to him. Thus 
 the Reafon of one \_ fort ] or party judgeth. The Reafon of the other 
 party will mend the matcer, which is indeed fomewhat the wifer, but 
 not much : They fay, God tempted Adam, [to try] whether he would 
 continHe in his obedience or not : and when he !^came difobedient, 
 then God threw mighty anger and wrath upon him,and curfed him to 
 Death •, and that his wrath could not be quenched, except he be re- 
 conciled in fuch a manner. This Reafon of this party, maketh God to 
 be a mcere unmercifulnefl'e, like an evill man of this world, who yet 
 will be reconciled,when he hath once revenged himfelfe fufficiently j 
 and this Reafon hath no knowledge at all of God, nor of Paradife. 
 
 25. O beloved foule ! it is a very ' heavy bufinefle, at which the ve- '^For which the 
 ry Heavens might well ftand amazed : in this Temptation there is a C^rfe cams* 
 very great naatter hidden in Mofes yyiYiich the unenlightened foule un- 
 derftandeth not •, God did not regard a bit of an Apple or Peare, to 
 
 puiiilh fo faire a Creature for it : The punifliment cometh not from 
 
 his hjTvJ, but from the •* Spiritus majoris mundi,i:on\ the Spirit of the k Or, Micre- 
 
 greac Wor!d, from the third Principle. God intended moft m.erciful- cofme. 
 
 ly towards Man, and therefore he fpared not his own heart, but let it 
 
 become Man, that he might deliver Man againe- You ought not to 
 
 have fuch thoughts. God is love, and the Good, in him is no angry 
 
 thought, and Mans punifhment was not but from himfelfe,as you fhall 
 
 C finde or ] reade in its due place. 
 
 Thefecret gate of the Tempatioa of Man, . 
 
 i6> Since many-Qneftion s fall to be m this place (for the minde of 
 
 M 2 Man 
 
$4 Of the CT^eation ofMan^and ofhisfouU, Chap, i o . 
 
 Man feeketh'after its native Countrey againe, out of which ic is waii- 
 dered,and would rerurne againe home to the Eternall Reft) and fince 
 it is permitted to mec in my knowledge *, I will therefore fet downfc 
 the deep Ground of the Fall , wherein Men may looke upon the eyes 
 of Mn/ii : If you be borne of God, dien it may well be apprehended 
 by you, but the unenlighctned minde cannot hie the mark : for if the 
 minde defircch to fee what ib in a houfe, ic muft then be within that 
 houfe 1 for from heare fay,without leeing ir ones felfe,there is alwaics 
 doubting whether a rhing be as is related : But what the eye feerh,and 
 the minde knoweth, that is beleeved pcrfedly , for Q the eye and the 
 minde 1 apprehendeth it. 
 
 27. The minde fearcheth, wherefore man muft be tempted, 
 «heie; s God had created him perftft : and feeing God is omnifcicnr, 
 [ and kiiov^eth ail things 3 the minde therefore alwaics layeth the 
 blame upon God : and fo doc the Devils alfo : for the minde faith. 
 If the Tree of knowledge of Good and Evill had not fprung up, then 
 4daM had not fallen. 
 
 28. O beloved Reafon ! ifyou underftand no more than fo, then 
 ftiutup the eyes [ of your minde 3 quite, and fearch not; continue 
 under patience in hope, and let God alone [he will doe well enough^ 
 or die you will fall into the greateft unquietnelVe, and the Devill will 
 drive you into defpaire , who continually [ prctendeth or J givech ic 
 
 J The Divill forth' , that God did will evill, [ and that] he wiileth not that all meo 
 
 fidth it in the fhould be faved, and therefore he created the Tree of Anger- 
 
 j^jaif. 29. Beloved Minde, put fuch thoughts away from thee>or elfe thou 
 
 wiltmikeof the kinde and loving God, an unniercifull and hoftilc 
 
 will, but leave of} fiich thoughts of God, and confiderthy felfe what 
 
 thou art : in thy felfe thou fhalt finde the Tree of the Temptation,^nd 
 
 alfo the will to have it, which made it fpring up : yea the fource Puft 
 
 or quality] whence it fprung up, ftandeth in thee, and not in God : 
 
 j[ this muft he underftood ] that when we will fpeak of the pure Dei- 
 
 >s ty ( which manifcfteth it felfe in the fecond Principle through the 
 
 heart of God ) it is thus and not otherwife. 
 
 30- But when wee conriderTor meane] the original! of the firfV 
 
 Principle, then wee finde the [^ nature, propertie, or ] fpecies of the 
 
 Tree, and alfo the will to the Tree : wee finde there the abyfle of Hell 
 
 and of anger [ and wrath ] •• and moreover wee finde the will of all 
 
 the Devilsrwe fiiKie the envious will of all the Creatures of this world, 
 
 ' wherefore they all are the enemies one of another, and doe hate,bite, 
 
 worry, kill aiid devour one another. My beloved Reafon, here I will 
 
 fhew you the Tree of the Tempcation,and you fhall look Mofit in the 
 
 *" Fixty W uP' face : keep but your minde "^ ftedfaft, thit you may apprehend it. 
 
 ***^' 31' I have often given you to underftatid in this book already what 
 
 the Effcnce of all Effences is : but becaufe it is moft of all highly ne- 
 
 ceflary 
 
Cbap. I o . Of the Creation ofMan^^andofhiifQule, 1 g - 
 
 cef&ry in this place to know the Ground [ thereof] therefore I will 
 
 n fet yoa it downe all at large, and very fundamerrally, fo iha: you n Or explaine. 
 
 fhall knowicin your felfe : yeayou fluU undcrrtaod't in ail Crea- ' 
 
 cures, and in all things that are- or chat you look upon,cr a: any rime 
 
 ihay poSbly ■hinkon,all thcfe iV.a!) be witneiTe. I can bring heaven 
 
 and earth, al'b the Sonne, Srarres, and Elements for a '^irrefie, and 
 
 titet not in bare words and prcmifes or.ely, bar it ihail be fet hx^fore 
 
 yoD [very convincii-gly and] very powerfully in their ver-ue aid ef- 
 
 fence : and you have no vertue !_ or po^er, or faculty] in yonr body, 
 
 that (hall not [ convince you and ] witnetie againli yon ■■, doc but ro: 
 
 fofter the lying Spirit, the old Serpent to darken your minde, who is 
 
 the inventor of i thoufand ° tricks . o Or, [liigbfT 
 
 ?2. Whenheftech that he cannot citch [] or overcome ] Man by Ji/^r^fetcbe/ 
 making hin pdoubtfullof the mercy of God*, then he mikcth him at-t!, * 
 
 careielie, fo that he accountech ail as nothing : he makcrh h;s minde p Or, Dejpajre. 
 very dro.vfie,ro thit he eileemech very lightly of himfe!fe,as if all were 
 not worth the looking after : let things be as they will, he will not 
 break his heart [_ or trouble his head ] with it. Let the s Pope looke q prh^ Mini- 
 after it, they muft anfwer for it. Thus the minde careltfly palTerh it fiercer /earned, 
 over, like a whirhvinde or ftreame of water ■■, concerning which Chrift wbl take ucon 
 faid -, The Devil! ftealeth the Word out of their hearts, that they doe tb;m] cura A- 
 not apprehend it, nor beleeve it, that they might be faved ; fo chat it nimarum. 
 taketh no roote. 
 
 95. Orelfe if the Pearle (lioufd grow, and the Lilly bud forth •, 
 r he Ihouid be revealed, and tlien every one would flie from him, and t ^jj^ DrulH. 
 he ihould Itand in great fhame. This Trade he hath driven CN-erfince 
 the beg'mning of the world : and though he refill: never fo vehement- 
 ly ,yet a Lilly fhail grow in his fnppofed Kingdome, whofc (hiell reach- 
 eth into the Paradifeof God, in fpite of all his raging and tyranny > 
 this the Spirit of God doch witneSle. 
 
 34. Behold thou childe of Man, if thou wilt eafily draw neere to 
 this knowledge, take but thy mmie before thee, and confjder it, and 
 therein thou wilt tinde all. You know rha: ou: of it proceedeth joy 
 and forrcw, laughter and weeping, hope and doubting, wrath and 
 love, luft to a thing, and hjte of :he thing: you finde therein wrath 
 a»d malice, aifo love, meekneifc, and well-doiug. 
 
 35. Now the Queftion is , May not the minde ftand in one onely 
 will, (t/'v in nneere love ) like God himfelfe ? Here fticks the vmt% 
 the ground, and the knowledge: behold, if the will were in one onely 
 ElTencc, then the minde would alfo hive bur one quality that could 
 give the will to be fo , and itfhould be an im.movablc thing, which 
 fhould alwayes lie ftiil, and fhould doe no more but that one thing al- 
 waies : in it there would be no joy, no knowledge, aifo no art or skill 
 of any thing a: all, and there would be no wifdome in it : alfo if the 
 
 quality 
 
Bs Ofthe Creation of Martydnd of his foule, Cbap.io. 
 
 quality were not in infinitum^ it would be altogethicr a Nothing, and 
 there would be no minde nor will to any thing at all. 
 
 3d. Therefore ic. cannot be faid, that the total! God in all the 
 three PrincipleS)is in one onely will and eflence : there is a diftinftion 
 t or difference to be obfervcd ] : though indeed the^fifft and the third 
 Principle be not called God, neither are they God,^ and'yet are his 
 eflence [or fubftance] , out of which from eternity the I'ghtand heart 
 of God is alwaies generated, and it is one effence [ or being ] as body 
 and foule in Man are. 
 
 37. Therefore now if the Eternallminde were not, out of which 
 the Eternall will goeth forth, then there would be no God. But now 
 therefore there is an Eternall minde, which generattch the Eternall 
 will, and the Eternall will generateth the Eternall heart of God, and 
 the heart generated! the light, and the light the vertue, andthever- 
 tue the Spirit, and this is the Almighty God which is one unchangea- 
 ble will. For if the minde did no more generate the wiU, then the will 
 would alfo not generate the heart, and all would be a nothing. But 
 feeing now that rhe minde thns generateth the will, and the will the 
 heart* and the heart the light, and the light the vertue, and the vcr- 
 tae the Spirit, therefore now the Spirit againe generateth the minde : 
 for it hath the vertue, and the vertue is the heart : and ic is an indif- 
 foluble Band. 
 
 7he Depth. 
 
 38. "DEhoIdnow, the minde is in the Darknefle, and it conceiveth 
 -*-' its will to the light, to generate it : or elfe there would be no 
 JforJ^ag* wilI,nor yet any ^Birth : this minde ftandeth in anguifh,and in a long- 
 ing [] or is in labour 1 '■> and this longing is the will, and the will con- 
 ceiveth the vertue •. and the vertue fulfilleth [ fatisfieth or impregna- 
 teth J the minde, thusthekingdoraeofGodcoriiifteth in the vertue 
 [ or in power ] which is God the Fafher,and the light maketh the ver- 
 tue longing to [ be 3 the N^ill,thdt is God the Sonne, for in the vertue 
 the lighe is continually generated from Eternity,iand in the light, out 
 of the vertue goeth the Holy Ghoft forth, which generateth againe in 
 the dark minde the will of the Eternall ElTence. 
 
 39. Now behold deare foule, that is the Deity, and that compre- 
 hendeth in it the ferond or the middlemoft Prmciple. Therefore God 
 is onely Good, the love, rhe light, the vertue [or power^ • Now con- 
 fider, if the minde did not ftand in the darkneffe,rhere would no fuch 
 eternall wifdome and skill be : for the anguifh in the will to generate, 
 
 . ftandeth therein : and the anguifh is the quality.and the quality is the 
 
 ^Blftralit^'* t multiplicity [ or variety ] and maketh the minde, and the minde a- 
 gaine maketh the multiplicity [ or plural ty ] . 
 
 40. Now deare foule, fee all over round about you, in your felfe 
 
 and 
 
Cbap. io» Of the Creation of Mdn^and ofhisfoute, 2f 
 
 and in all things, what finde you rl^crein ? y6U finde nothing elfe but 
 
 theanguifh, and in the anguifh the quality, sr.d in the quality the 
 
 minde, and in the minde the wiil to grow and generate, and in the 
 
 vill the vertue [ or " power ] , and in the verrue the light, and in the u jf^culty or 
 
 light its forth-driving Spirit : vt hich maketh agaire a v, iil to generate Ability. 
 
 a twig [ bud or branch ] out of the Tree hke it felfe j and this I call in 
 
 my Booke the Centrum \_ the Centre ] where the generated will be- 
 
 cometh a"n Effcnce j^ or fubftance ] and generareth row againc fuch 
 
 [[ another 3 Effence : for thus is the Mother of the Genetrix. 
 
 4T. Now the anguifh hath the firft Principle '^ in poifeffion y feeing x undtr Us , 
 it ftandeth in the Darkneffe, it is another eflence, than the elfence in poiver. 
 the light is,where there is nothing elfe bur meerc love and nieeknefie, 
 where no fource [ or torment ] is difcovered, and the quality • vhich is 
 generated in the Centre of the Light, is now no quality, but the eter- 
 nal! fkill andwifdome, ofwhatfoever was in the anguifh before the 
 Light [ brake forth ] : this wifdome and fkill, now alwaies cometh to 
 heipe the conceived will in the anguifh, and maketh in it felfe againe 
 the Centre to the Birth, that fo the fprcut may generate it felfe in the 
 quality, vi\. the vertue, and out of the vertue the tire, and out of the 
 fire the Spirit, and the Spirit maketh in the fire the vertue againe, 
 that thus therefmay^be an IndilToluble Band : and out of this minde, 
 which ftandeth in the darknefie, God generated the Angels, which are 
 flames of fire,yet y fhining through and through wi th the divine light : y Oxjihrou^}ly 
 for in this minde a Spirit can and maybe generated, and not elfe: ciiiibtcncd, 
 for before it in the heart and light of God, there can no Spirit be ge- 
 rerated,for the heart of God is the end of Nature,and it hath no qua- 
 lity : therefore alfo nothing cometh out of it more, but it continueth 
 unchangeably in the Eternity, and It fhineth in the minde of the qiia- 
 lity of the darknefie, and the darknefie cannot comprehend it. 
 
 42. Now therefore in the anguifhing minde ofthe darknefie, is the 
 inexprefhble [ or unutterable ] fource [ quail, or rifing property]from . 
 whence the name quality, exif\eth, as from many quails [ or fources, 
 or Wells ~] into one quail £ or fource] and out of thefe many fources 
 [running ~] into one fource, fpringeth forth the plurality of skill, fo 
 that there is a multiplicity, [ or variety of it ] : and the Spirit of God 
 cut of the light, cometh to helpe every skill, [ or fcience, or know- 
 ledge] , and in ever/ skill of the fources [ or quals] in the quality 
 
 ( by its kinde "^ infcfting ofthe love ) it maketh againe a centre and z inMon. 
 in the centre a fource \_ or quail, or fpring ] is generated againe, as a 
 twig out of a Tree, where againe there fpringeth forth a minde in the 
 anguifh : and the Spirit of Love with its infefting [or infufing ~\ of 
 kindncflfe maketh all, every thought in the will, and \_ that j eflen- 
 tially. 
 
 43. For the will in the Centre climeth aloft till it generareth the 
 
 fire. 
 
88 Ofthe Creation of MaK^ajfd of hit foule, Cbap,io.^ 
 
 fire, and in the fire is the fubftance and eflentiallty generated : for it is 
 the fpirit thereof, and the end of the will in the dark minde, and there 
 can be nothing higher generated in the angukfh than the fire, for it is 
 the end of nature,and it generateth againe the aaguifh and the fource, 
 as may be perceived. Now therefore the dark anguilliing F aking o* 
 anxious ] minde hath not onely one fubftance, vi-^. one being [or ef- 
 fcncejinit felfe,butmany i or elfe no quality could be generated, 
 and yet it is trucly but one \_ being, effence, or ] fubftance, and not 
 many. 
 
 44. Thou deare foule, thU6 faith the high Spirit to thee i yeeld up 
 thy minde here, and I will Ihcw it thee. Behold, what doth compre- 
 hend thy will, or wherein confifteth thy life ? If thou fayeft, in water 
 and tlefh : No, it confifteth in the fire, in the warmth : if the warmth 
 were not, then thy body would be ftiti Q with cold 3 > and the water 
 would dry away > therefore the minde and the life confifteth in the 
 fire. 
 
 4$. But what is the fire ? Firft, there is the Darknelfe, the Hard- 
 neffe, the eternall cold, and the Drinelfe, where there is nothing elfe 
 but an eternall hunger .Then how comech the fire to be ? Deare foule ■■, 
 here [^ in the fires coming to be 2 the Spirit of God (t'i^. the eter- 
 nall Light ) comech to helpe the hunger •, for the hunger exiftech atfb 
 from the Light: becaufe the divine vertue beholdeth it felfe in the 
 darknefle,therefore the darkneffe is defirous [ and longing] after the 
 Light : and the defiroufnefle is the will. 
 
 46. Now the will or the defiroufneffe in the drinefie cannot * reach 
 the Light: and therein confifteth the anguifh in the will Q longing ^ 
 after the Light •, and the anguifh is attraftive, and in the attrafting is 
 the woe, and the woe makech the anguifh greater i fo that the anguilh 
 in the ^ harfhnelVe attrafteth much more, and this attrafting in the 
 woe, is the bitter \_ fting or ] prickle, or the bitternes of the woe : 
 and the anguifh reacheth after the [_ fting or ] prickle, with attra^- 
 ing, and yet cannot ^ comprehend it, becaufe it f e{ifteth,and the more 
 '^ Oti catch it. the anguifh attradeth, the more the [^ fting or 3 prickle ravcthand 
 rageth. 
 
 27. Now therefore the anguifh, bitcerndle, and woe in the [fting 
 or 3 prickle, are hke a brimftone fpirit, and all fpirirs in Nature arc 
 Brimftone: they [ tormentor 3 caufe the anguifti in one another, 
 till that the light of God cometh to help them y and then there com- 
 eth to be a flafti, and there is its end, for it can clime no higher in na- 
 ture, and thii is the fire, which becomech fhining in the flafh, in the 
 foule, and alfo in the minde. For the foule reacheth the vertue of the 
 light, which doth put it into meeknelTe j and in this world it is the 
 burning fire : in Hell it is immateriall, and there it is the Eternall fire, 
 ^ Or, prop(riy» which burneth in the ^ quality. 
 
 48. Now 
 
 f Or, attaine. 
 
 afir'mgency. 
 
Cliap.i o. Of the Creation of Man^and of hu fouk^ 
 
 48. Now thou deare foule ! here you fee in a Glatfe,how very neere 
 God is ro us, and that he himfclfe is the he.irc of all chings.and giveth 
 to all vertue, r power J and life. H^re Lucifer was very « heedkllbj 
 and became fo very proud :that when this Briniftone Spirit in the wiJl 
 of the minde of God was created, then he would faine have fline out 
 above the end of naturejafid would drive the fire out above the meek- 
 nefle, he would faine have had all burne in the fire , he would have 
 ruled [or domineered] : the fparksof fire in the Brimftone Spirit, 
 did elevate themrelves too Wgh : and thefe Spirits pleafed not the 
 Creator, or the Spirit in the Fiat, and \_ therefore ] were not [ cfta- 
 blifhed ] Angels, although in the firft minde ( when the Centre was 
 opened to the [j creation of the ] Spirits) he came to helpethem, 
 and \J beheld ] them as well as the other Angels : but they indeed 
 generated a fiery will, when they fhould have opened their Centre to 
 the regeneration of their mindes , and fo fhould have generated aa 
 AngelicafI will. 
 
 49. The firft will, out of which they were created, that was Gods, 
 and that made them good, and the fecond will, which they ( as obe- 
 dient [ children ] ) ftiould have generated out of their Centre in 
 meekncffe, that was evill : and therefore the 5 Father for generating 
 fucb a child e, was thruft out from the vertue of God, and fo he fpoy- 
 led the Angelicall kingdome, and remained in the fource of the fire : 
 and becaufe the ^ evill childe of their minde did turne away from the 
 meeknelTe. therefore they ' attained what they defired. For the minde 
 is thf God and the Creator of the will, that is free from the EternalJ 
 Nature, and therefore what it generateth to its felfc, that it hath. 
 
 $0. Now if you aske 5 Wherefore came not the Love of God to 
 heipe them agair.e ? No.^fiend, their minde had elevated it felfe,even 
 to the end of Nature, and it would faine have gone out above the 
 Light of God : their minde Was become a kindled fource of fire in the 
 fierce wrath, the rneekneffe of God cannot enter into it, the Brim- 
 ftone Spirit burneth eternally : in this manner he is an enemy to God, 
 he cannot be helped : for the Centre is burning in the flalh : his will 
 is ftill, that he would faine goe out above the meekneffe of God \ nei- 
 ther can he get [ frame, or create ] any other [_ will ] , for his fource 
 hath revealed the end of Nature in the fire, and he remaineth an un- 
 quenchable fource of fire : the heart of God in the meekneffe,and the 
 Principle of God, is elofe fhut up from him, and that even to Eter- 
 nitie- 
 
 $1. To Conclude, God will have no fiery Spirit inParadife, they 
 rout remaine in the firft Principle, in the Eternall Darkneffe, if they 
 had continued as God had created them ( when the meeknefle fhined 
 C or appeared^ to them ) and had put the Centre of their mindes in- 
 to the meekneffe, then the light of God fhould for cfer have ^ fhined 
 
 N through 
 
 8^ 
 
 cmSderate. 
 
 ''Or, refleclcd 
 «n them. 
 
 s the Genera" 
 tor for the TV Hi 
 which he gent- 
 rated. 
 
 ^ The will tJjat 
 Was borne out 
 of their minde. 
 [ Oi^came to be 
 
 ^Ovy throughly 
 
 enlightened 
 
 them. 
 
>o 
 
 * Or, heavenly 
 Earth. 
 
 Of all Circum^ances of the Temftdtioa, Chap, i r • 
 
 throagh them , and they fliould have eaten of the J^erbum Domni 
 [^ the Word of the Lord J : and they fhould with the roote of their 
 Originall, have ftood in the firft Principle, like God the Father him- 
 felfe, and with the will in the minde [_ they fhould have ftood ] in the 
 fecond Principle : thus they fhould have had a Paradificall fource 
 (^ quality or property ] and an Angelicall will : and they fhould have 
 been friendly in the ' LMus of Heaven, and in the love of God. 
 
 »"I» thsjpriag' 
 ir'g tjfentiall 
 porverr. 
 
 CHAP. XI. 
 €f all Cmumfancej of the temptation, 
 
 I. I^TOw the HigheftQyef^ion is, what that is> which caufcd the 
 J^y minde of the Devill, fo to elevate it felfe, and that fo great 
 a number of them are fallen in the high mindednelTe [_ or 
 pride ~\ ? Behold, when God fee the Fiat in the will, and would create 
 Angels, then the Spirit firft feparated all qualities, after that manner, 
 as now you fee there are many kinds of Starres,and fo the Fiat created 
 them [ feverall 3 ' Then there were created the Princely \_ Angels ] 
 and theThrone- Angels, according to every Quality, ( as, hard, fourc, 
 bitcer, cold, fierce, foft, and fo forth "^ in the Effences, till to the end 
 of Nature ) out of the fource of the fire,a fimilitude whereof you have 
 in the Starres, how different they are. 
 
 Now the Thrones and Princely Angels, are every one of theriJ 
 
 a great founrsine : as you may perceive the Sunne is, in refpeft of the 
 Starres, as alfo in the blofibming Earth. The great fountaine veine 
 [[ or Well-fpring ] in the fource, was in the time of the Fiat in the 
 dark minde,-the Prince or Throne- Ange! : There out of each foun- 
 taine came forth againe a Centre in many thoufand thoufands ^ for the 
 Spirit in the Fiat manifefted it felfe in the nature of the DarknelTe, 
 after the manner of the Eternal! Wifdome ; Thus the manifoH vari- 
 ous properties that were in the whole nature, went forth out of one 
 onely Fountaine. according to the ability of the eternall wifdome of 
 God i or as I may beft render it to be underftood by a fimilitude ; as' 
 if one Princely Angel had generated out of hi mfelfe, at one time, ma- 
 ny Angels : whereas yet the Prince doth not generate them, but the. 
 Eifences ; and the qualities gee forth with the Centre in every Ef- 
 
 D lyi, fence, from the Princely Angelsi and the Spirit created theni " with 
 
 the Fiat, and they continue flandingefienrially : Therefore t^y 
 
 ^Or^Company. ° Hoft ( which proceeded out of one £ and the fame ] fountaine) gat 
 a will in the fame fountaine which was their Prince ( as you iee, how 
 the Starres-giveall their will irvco the veitue [ot power 3 of the Son) 
 
 of 
 
Chap. 1 1 . Of all Ciuumflances efthe Temptation^ p X 
 
 of this,much muft noc be faid to nay p Mafter in Arts , he holdeth it ? The learned 
 jmpofTible to know fuch things, and yet in God all things are pofTlble, in Rcafin. 
 and to him a thoufand yeares are as one day. 
 
 9. Now of thefe Princely Angels One is fallen (for he ftood in the 
 fourth forme of the Matrix of the Genecrix in the dark minde, in that 
 place in the minde where the flafh of fire taketh its original! ) with his 
 whole hoft that was proceeded from him : Thus the fiery kinde [con- 
 dition or property 3 moved him to goe above the end of Nature, 
 ( f j^. above the heart of God ) that kindc ftood fo "3 hard kindled in t Or, fiercely, 
 him. 
 
 4. For as Cod faid to the Matrix of the Earth , Let there come 
 forth all kinds of Beafts : and the Fiat created Beafts oat of all the 
 Eflences : and firft divided the Matrix, and after that, the'effences and 
 qualities •, and then he created them out of the divided Matriy, male 
 and female. But bccaufe the cjeatures were matcriall,thereforc every 
 kinde [_ fpecies or generation J muft thus propagate it felfe from eve- 
 ry Eflence : but with the Angels not fo : but[_ their propagation was] 
 fudden and fwift, as Gods thoughts are^ fo were they. 
 
 $. But this is the Ground : every quality or quail [ or fource, 
 would*be crcaturely, and the fiery j^ property ] elevated it felfe too 
 mightily, into whkh Lucifer had brought " his will j and fo it went 
 with Adam as to the Tempting Tree *, as it is written : And God fufte- "P'^iM bii dc- 
 red all forts of Trees to fpring up in the Garden o^Eden : and in the "g"^ or plea.- 
 midft of the Garden, the Tree of Life, and of the knowledge of Good /*^* '^ '^• 
 and Evil). 
 
 6. Mofes faith : God fuffered to fpring up out of the Earth, all forts 
 of Trees pleafant to look upon, and good for food. But here is the 
 vailc in Mofdy and yet in the Word it is bright, cleere, and manifeft, 
 that the fruits were pleafant to behold, and good to eate, wherein 
 
 there was no death, wrath, or ^corruptibility, but [ it was ] Paradifi- ^CorruftUn, 
 call fruit, of which Adam could live in clarity (^ or brightnelfe ~\ in the 
 will of God, and in his love in perfedion in Eternity, onely the Death 
 ftuck in the Tree of knowledge of good aod evill, that onely was able 
 to bring man into anorhtr Image. 
 
 7. Now vsee muft needs clcerely [^conceive or 1 think, that the 
 Paradificall fruit which was Good,was not fo very earthly, for (as Mo- 
 fes himfelfe faith j ) they v.ere of two forts ', the one good to eate, and 
 pleafant to behold, and the other had the death and corruptibility in 
 it: in the Paradificall fruit, there was no death nor corruptibility: 
 for if there had been any death or corruptibility therein, then ^daM 
 had eaten death in all the fruits : but feeing there was no death there- 
 in, therefore the *ruit could not be fo altogether earthly j though in- 
 deed it fprung out of the earth, yet the divine vertueofthe fecond 
 Principle was imprinted therem, and yet they were truly in the third 
 
 N 2 Princi- 
 
^ 2 Of all Ci^cumftancii of the jemptatioft, Cha p. i u 
 
 Principle, growne [ or fprung 3 out of the earth, which God curfed- 
 as to the earthly food, that no Paradificall fruit did grow any more 
 . out of the earth. 
 
 8. Befides.if /^i.^w had eaten earthly fruit,he muft then have eaten 
 
 it into his body, and have had gut |^ or entrailes 3 '• and how could 
 
 fuch a ftinck Qanddung 3 ( 3s wee now carry in the body ) have been 
 
 in Paradifein theholineffeof God? Moreover, he fhould by eating 
 
 earthly food, haveeatenof the fruit of the Srarres and Elements, 
 
 which would prefently have infcfted (^ or qualified 3 in him, as was 
 
 done in the fall : alfo fo his fearc over all the beafts would have cea- 
 
 , « fed. For the effences of the Beafts would prefently have been like 
 
 fAl'^^' ^^^ humane eflenccs In vertue [ and power 3 > and • one would have 
 
 er Tvifui -^ve domineered more ftrongly over the other. 
 
 ciommui ea o- ^_ Therefore it was cleane ocherwife with Adam : he was a heavcn- 
 -uer the wtaii- j^ p^j-adificall Man, he ffeould have eaten of the heavenly Paradificall 
 ^''* fiuit, and in the vertue \_ or power 3 of that [ fruit 3 he fhould have 
 
 ruled over all Beafts for living crearurcE J alfo over the Starrcs and 
 Elements : no cold nor heat (hould have touched him •, or elfe God 
 would not have created him fo naked, but like all Beafts with a rough 
 C or hairy ] skin {_ or hide 1 • 
 
 10. But the Qiieftion is ■■, Wherefore grew the earthly Tree of the 
 knowledge of gix>d and evill ? for if that had not been, Ad^m had not 
 eaten of it i or wherefore muft .<^//<jw be Tempted ? Hearken, Aske 
 your minde about it, wherefore it fo fuddenly generateth and con- 
 ceiveth in it felfea thought of anger, and then of love? Doeft thou 
 fay j^ it Cometh ] from the hearing and feeing of a thing ? Yes that is 
 true, this God alfo knew very well •, and therefore he muft be temp- 
 ted. For the Centre of the minde is free , and it generateth the will, 
 from hearing and feeing, out of which the imagination and luft doth 
 arife. 
 
 11. Seeing Adam was created an image and whole fimilitude 6f 
 God, aad had all three Principles in him like God himfelfe, therefore 
 alfo his minde and imagination ftiould raeerlv have looked into the 
 heart of God, and fhould have fee his luft and i_ defire or 3 will there- 
 on : and as he was a Lord over all, and that his minde was a threefold 
 Spirit, ija three Principles , in one onely Effence, fo his Spirit alfo> 
 and the will in the Spirit, Ihould have ftood open Q or free 3 in one 
 onely Eflciice, t^i^. in the Paradificall heavenly [ eflence 3 *• and his 
 minde and foule fhould have eaten of the heart of God, and his body 
 [_ fhould have eaten 3 of the heavenly Lmbus. 
 
 *^Ory virtue, 12. But feeing the heavenly "Li/w/^a^ was manifefted through the 
 
 w.porvtr. earthly, and was in the fruit in one onely Eflence •, and Adam fo too, 
 
 therefore it behoved Adam ( naving received a living foule our of the 
 
 fifft Principle, and breathed in from the Holy Ghoft, and enlightened 
 
 from 
 
chap. 1 1 . Of all Cireumftancet of the Temptation, p 5 
 
 from the light of God ftanding in the fecond Principle) not to reach 
 after tht earthly Matrix. 
 
 13. Therefore God here aTfo gave him the Command, not to luft 
 after the earthiy Matrix , nor after her fruit, which ftood in the cor- 
 ruptibility, and tranfitorineffe, but the Spirit of Man * not. He fhould n <2jQt in tht 
 eate of the fruit, but no otherwife than of the Paradificall kinde and cmHptibUlty, 
 property •, Hand ] not of the earthly Effences. For the Paradificall 
 Eflences had imprinted thenifelves in all fruits,, therein they were ve- 
 ry good to eate of,after an Angelical manner,and alfo pleafant to be- 
 hold or corporeall, as Mofes alfo faith. 
 
 Now it may be asked, What then was properly the Tempting in 
 4dam ? 
 
 The Gate of Good and Evill. 
 
 \^. Wee have a very povs'erfull teftimony hereof, and it is knowne 
 in Nature, and in all her children, in the Sr<irres and ElemenTSjln the 
 Earth, Stones, and Metalls j efpecially in the living creatures, as you 
 fee, how they are evill and good, vi\; lovely creatures, ai-r! alfo veno- 
 mous evill beafts ', as Toads, Adders, and Serpents, [_ or Wormes ] ; 
 fo alfo there is poyfon and malice in every fort of y life of che third l Or, livim 
 Principle : and the f fierceneffe ~\ or ftroagnefle muft be in Nature, thing. 
 or elfe all were a Death and a Nothing. 
 
 The 'Depth in the Centre, 
 
 1 ^ . As is mentioned before, the eternal! minde ftandeth thus * in "^0: iUnl{nowi7\ 
 the Darknefle, and vexeth it felfe, and longeth after the light, to gc'^ 
 nerate that, and the anguifh is the fource, and the fource hath in It 
 many formes,till that it reacheth the tire in its fubft:1Ilce,^'i■^.[it hath] 
 bitter, foure, hard, cold, ftrong,darting forth, or flafhing, in the roote 
 of it felte fticketh the joy and paine alike ^ vi-^^. when it cometh to the 
 roote of the fite, and can reach the light, then out of the wrath \_ or 
 fternneflc3 cometh the great joy : for the light putteth the fterne 
 forme into great meekociTe : on the contrary, that forme which com- 
 eth onely to the roote of the fire, that continaeth in the « wrath. * Or,grim:eff(^ 
 
 1(5. As wee are to know, that when Giri would manifeft the Eter- fii'fcenejfe, 
 nail Minde in the Darkneife, in the third Principle '• with this world, \ q^ ^^^ 
 then firft all formes in the firfk Principle till fire, were manifefted, and 
 that forme now which comprehended the light, that became Angeli- 
 call and Paradilicall •, but that which comprehended not the light, 
 that remained to be wrathfull, murtherous, foure and evil], every one 
 in its o vn forme and elTence ; for every forme defired alfo to be mani- 
 fefted •, for it was the will of the Eternall Elfence to manifitft i: felfe. 
 But now one forme was not able to manifeft it felfe alone in the Etep- 
 
 . nalli 
 
94 
 
 ' Ima^d or 
 Imagmed. 
 
 ^nedarlinefe, 
 andfohrcCi or 
 paifie. 
 f Mors. 
 
 Of all Circumftancet of the Temptation. Chap. 1 1 . 
 
 nail Birth, for the one is the oiembcr of the other, and the one with- 
 out the other would not be. 
 
 17. Therefore the Eternal! Word, o\ heart of God, wrought thus 
 in the daik and fpiriruall Matrix ( which in itfelfe, in the Origlnal- 
 neffe without the light would be [ as it were 3 dumb [ or fcnlleflc] ) 
 and hath generated a a-rporeall and palpable J^ or comprehenfible ] 
 fimilitude of its eflence, in which all the formes were brought forth 
 out of the Eternall formation, and hH-ooght into Eflence : for out of 
 the fpirituall forme, the c<^rporeall T forme ] is generated, and the 
 eternal! Word hath created 1 1 Sy the Fiat, to ftand thus. 
 
 18. Now then, out of ihefe foiires, out of the Matrix of the earth, 
 by the Fiat, in the Word, went fortii all the Creatures of this world : 
 alfo Trees, hearbs, and graHe, every one according to its liinde : as al- 
 fo Wormes, evil! and good, as every forme in the Matrix of the Gene- 
 trixhad their originall > and thus it was alfo with the fruits in the Pa- 
 radifeof this world in the Garden ofEden : when the Word was fpo- 
 ken, let there come forth all forts of Trees and hearbs ■■, then out of 
 all formes L or the Genetrix or womb ] Trees and hearbs came forth 
 and grew, which vi ere altogether good and pleafant : for the word in 
 the Fiat, had '^ imprinted it felfe in all the formes. 
 
 19. But then the Darknefle and Qyall [ fource or palne '] were in 
 the middeft in the Centre, wherein Death) the wrathfulnefle, decay, 
 and the corruptibility did ftick : and if that had not been, this world 
 would have ftood for ever, and Adam fhould not Iiave been ten:ipted ; 
 ** they alfo like a * Death, ( or a corrupting worme of the Quail {_ or 
 fource 3 ) did work together, and generated the Tree of Good and 
 Evill in the midft of its feate [ or place 3 becaufe Death ftuck in the 
 midft of the Centre , by which this world fhall be kindled in the fire 
 at the end of the daycs. And this Qua!! [ or fource 3 is even the an- 
 ger of God, which by the heart or light of God in the Eternal! Fa- 
 ther, is continually put into the meekneffe : and therefore the Word 
 or heart of God is called the Eternall Mercifulnelfe of the Father. 
 
 20. Seeing then all the formes of the Eternall Nature were to 
 come forth, [ it is fo come to paffe 3 as you may fee in Toads, Ad- 
 ders, Wormes, and evill Eeafts : for that is the forme which flicketh 
 in the midft in the birth of all CreatureS) vi"^- the poyfon [ venome 3 
 or Brimftone Spirit •, as wee fee that all Creatures have poyfon and 
 gall : and the life of the Creatures fticketh in the power [ or might 3 
 of it [_ the poyfon 3 : as you may finde before in this booke in all the 
 Chapters, iiow the Eternall Nature taketh its Original!, how it work- 
 eth, and how j^ or after what manner 3 its Eflence [ being orfub- 
 rtance 3 is- 
 
 21. Now thus the Tree of the ftrong (^ tartnefle or wraih3 (which 
 is in the midft of Nature ) grew alfo in themidft of the Oardcn of £- 
 
 din 
 
Chap. 1 1 , Of all Circumflancet of the Tempt atiort, p f 
 
 din j and was ( according to the ability of ics own forme,whieh it hath 
 from the eternail quality, in the Originalnefle ) the greateft and the 
 mightieft ["Tree ] . And here it may be feene very cleerly, that God 
 would have preferved and had Man to be in Paradife, for he forbad 
 him this Tree, and caufed other fruit enough [^bcfides]to grow in 
 the formes and Eflences. 
 
 The Gate of the Tempting, 
 
 22. S* Faicl faith •, Godforefatv {ox eleded] Man^ before the ground 
 t or foundation ] of the Tvorld wa! laid : Here we finde the ground fo 
 very { plaine or ] faire, that wee have a delight to write on, and to 
 
 feeke the ^ Pearle i for behold, in the eternall wifdome of God, before * i^ifdomt. 
 the Creation of the world, the fall of the Devils,and alfo of Man, ap- 
 peared in the Eternall Matrix, and was feene ^ for the Eternall Word 
 in the Eternall Light knew very welh that if it came to manifeft the 
 fountainc of the Eternall Birth, that then every forme fhould breakc 
 forth : yet it was not the will of the love in the word of the Light, 
 that the formes of the tart |^foure ftrong wrath] fhould elevate them- 
 felvesab-ive the meekneffe j but it had fuch a mighty [^or potent ] 
 forme, that it is fo come to paffe. 
 
 23. Therefore the Devill alfo (in regard of the might of the tare 
 { ftrong fierce wrath ~\ was called a Prince of this world in the [ an* 
 gry ftrong ] fierceneffe, of which you ftiall finde H more ~\ about the 
 Fall. And therefore God created but one Man : for God would that 
 Man fhould continue in Paradife, and live eternally : and on the con- 
 trary, the fternnefle [ or ftrong fierce wrath '] would tempt him { to 
 trie 3 whether he would put his imagination and \\ ill wholly into the 
 heart of God, and into Paradife, whsrein he was. 
 
 24. And becaufe Aiam was drawne forth out of the ftrong \_ fterne 
 foure ~\ Effences,therefore he muft be tempted f to try ] whether his 
 Effences( out of which his imagination and luft proceeded) could 
 ftjnd in the heavenly qoality, or v,hether he wo'jld eare of the yer- 
 bum Domhn, [ the Word of the Lord ] andj£ to try ~\ which eflence, 
 ( whether die Paradificall, or the ftrong [_ fierce wrathfull 3 would 
 overcome in Adam. 
 
 25. And this was the purpofe of God, therefore to create but one 
 Man, that the fame might be tempted, (^ and tried 3 how he would 
 ft'and, and that upon his Fall he might the better be helped : and the 
 heart of God did before the foundation of the world in his love fore- 
 intend [ or prepurpofe ] to come to help [ him ] i and when no other 
 remedy could doe it, the heart of God himfclfe would become Man, 
 and regenerate Man againe. 
 
 16. For Man is not fallen of ftrong [ fierce angry ~]. pride, like the 
 Devil! j but his earthly Eflences have overcome his Paradificall Eflen- 
 ces, : 
 
ST^dt enelyht 
 thii chapter y 
 buttn aUthffe 
 Writings. 
 ^ Or, womby 
 or iap. 
 
 ^ $ Of all Circum^ances of the Tempt at to». Chap. I r , 
 
 C€Sj and brought them into the earthly ltsft:,and in that regard he hath 
 Grace againe beftowed upon him. 
 
 The ^Ighejfy flroKge[l^ and the miohtie^ Gate 
 of the Temptation in Adam, 
 
 27. Here I will faithfully admonifh the Reader, deeply to confider 
 MofeSy for 8 here under the vaile of Mojcs , he may Jooke upon the 
 face of Mofcs : A'lfo he may fee the fecond Adam in the ^ love of the 
 Virgin : Alfo he may fee him in his Temptarion,and upon the Crofle y 
 as alfo in Death j and laftly, in the vtrtue of the Refurreftion at the. 
 right hand of God : Alfo you may fee Mofes on Mount Swai j and laft- 
 ly, the Clarification j^ or Transfiguration ] of Chrift, Mo(e^ and Elias 
 on Mount Thabor : Alfo you may fee herein the whole Scripture of 
 the Old andNewTeftament j Alfo you finde herein all the Prophets 
 from the beginning of the world hitherto,and all the might -nd power 
 of all Tyrants, wherefore things have gone fo, and muft ft; iifoe [^ as 
 they doe ] i Laftly, you finde the Golden Gate of the Omii jjotence, 
 12 or Allmighcintfle J , and of the great power in the love aud humi- 
 lity ; and wherefore the children of God muft ftill be tempted : and 
 wherefore the noble g rat ne of Muftard feed muft grow in ftormes, 
 crofles, and mifery, and wherefore it cannot be otherwife : Alfo here- 
 in you finde the Effcnce of all Elfences. 
 
 28. And it is the Gate of the Lilly, concerning which the Spirit 
 witneffethjthat it will ' hereafter grow in the wrathfull Tree.and when 
 itgroweth it will bring us true knowledge, by its pleafant and fra- 
 grant fmell, in the holy Trinity : by which fmell Antichrilt will be 
 ftifled, and the Tree of the fterne anger be broken downe : and the 
 Beaft enraged, which hath its might and ftrength from the Tree, for 
 a time till it be dry and fiery, becaufe it can get no more fap from the 
 wrathfull Tree that is broken downe ; and then it will fmell \_ or Mfc 
 tfp it felfe ] in the \_ fierce , tart ] ^ wrath againft the Tree and the 
 LiHy, till the Tree ( of which the Beaft did eate and was ftrong ) de- 
 ftroy rhe Beaft,and his power remaine in the fire of the Originalnefle. 
 And'then all Doores {_ will j ftand open in the great Tree of Nature, 
 and the Prieft Aaron [ will j give his Garment and faire Ornament to 
 the Lamb, that was flaine and is [_ alive 3 againe. 
 
 29. Reader, who loveft God •, hereby it will be fhewne thee, that 
 the great myfteries ' doe raeete us, concerning the hidden things that; 
 were in Adam before his fall, and that yet there are much greater af- 
 ter his fall, when he was as ir were dead, and yet living: and here is 
 fliewne the ^ Birth of the Er-^rnsl' '-.^lence, and wherefore it ftill muft 
 have thus been^ that Adam maft have been tempted> and wherefore 
 it could not hare been otherwife : though Reafon continually " gaine- 
 
 fayctb 
 
 »' Shortly. 
 
 tJote^rpcc »iuft 
 yet concede the 
 Ex portion of 
 this verfe. 
 t Or, Rage. 
 
 'Or,4rc impar' 
 ted torn. 
 ^Oitcontlnu' 
 aU worJftHg. 
 " Spea^tha- 
 gmfi if. 
 
P Given up to 
 God. 
 
 Chip] 1 1. Ofaii Ci^cumflaftces of the T^mptatio^j; - « 
 
 %eth ic, and alledgeth Gods Omnipotency, that it was In him to hin- 
 der, or futfer the doing of ic. 
 
 go. Beloved Reafon , leave off your thoughts , for with thefe 
 thoughts and conceits, you know not God, nor the Eternity ; then 
 how will you with fuch thoughts, know the fimilitude which Gcd ge- 
 nerated out of the Eternall Minde? it hath here been fundry times 
 mentioned to you, that the minde ( which yet is the greateft Eflencc 
 in Man ) doth not ftand in a ° Qyall [or fource ] . ''la a tvor^ing 
 
 31. If we thinke of [_ orconfider ] the incliner , what that was P'foferty, but 
 which inclined and drew .^i^jw to that which was forbidden, that he **fitt, 
 fhould left contrary to the Command of God, whereas he was yet in 
 great Perfcdion \ then wee fhall finde the Eternall Minde , out of 
 which Adam was alfo created : and that becaufe he was an Excraft out 
 of the Eternall minde, our of all Effences of all the three Principles, 
 therefore he muft be tempted [to trie 3 whether he could ftand in 
 Paradife : for the heart of God defired that he Ihould continue in Pa- 
 radife, but now he could not continue in Paradife,except he did eate 
 Paradificall fruit : therefore now his heart fhould have been wholly 
 P inclined towards God : and fo he (hould have lived in the divine 
 Centre, and God had wrought in him. 
 
 52. Now what oppofed him, or what drew him from Paradife to 
 difobedience,fo that he paffed into another Image [forme or condi- 
 tion J ? Behold thou childe of Man, there was a threefold ftrife in d- 
 dam, without Ada/a, and in all whatfoever Adam beheld ? Thou wilt 
 fay, What was it ? It was rhe three Principles ; firft, the Kingdome of 
 Hell, thepov^erof the wraths and fecondly, the Kingdome of this 
 world, wirh the Starres and Elements-, and thirdly, the Kingdome of 
 Paradife, that defired to have him. 
 
 S3- Now thefe three Kingdomes were in /^<i<JW, and alfo ^ without ^ Extra, 
 him : and in the ^ EiVences there was a mighty ftrife, all drew as well ' The effemlaH 
 in ^dam, as without ^dam^ and would faine have him : for he was a vcrtues or 
 Great Lord [ come J out of all the [ powers or ] vertues of Nature : potvers that 
 the heart of God defired to have him in Paradife, and [ would ] dwell went forth 
 in him j for it faid, ic is my image and fimilitude. And the Kingdome f>'om the three 
 of wrath [ and of the fierce Tartnelfe 3 would alfo have him : for it PrinofUr^ 
 faid, he is mine, and he is [ proceeded ] out of my fountaine, out of 
 the eternall minde of the D^rknefle, I will be in him, and he fhall live 
 in my might, for he is generated out of [ that which is 3 mine, I will, 
 through him, fhew great and ftrong power. The Kingdome of this 
 world faid, he is mine •, for he beareth my Image, and he liveth in 
 , t that which is 3 mine, and I in him : he muf\ be obedient to me, I 
 will tame him and compell him, I have all my members in him, and he 
 in mee • I am greater than liejhe muft be my '^houfholder, I will fhew /Qr Stewart 
 my fair€ wonders and vertues in him, he rairft manifel\ my wonders * 
 
 O and 
 
p 8 Of all Circumftamei of the TtmptMion, Chap. 1 1 . 
 
 and vertues, he fliall keepe and manage my herds, I will cloath him 
 with my faire Glory ■, ai now it is to be fecne. 
 
 34. But when the Kuigdonie of the lierceneffe, oftl'ewrathj of 
 Death, and ol Hell faw, that ix had loft j and could not keepe Man, 
 
 •Mors. then it faid, 1 am ^ Deaih, and a Wornie, and my vei cue [ or power j 
 
 is in him, and I will grindehim and breake him to pieces, and his fpi- 
 rit muft live in mee : »id although thou world fuppofeft that he is 
 thir.e) hecauft he bcareth thy image, yet his Spirit is mine, generated 
 out of my kingdome •, rheretoie take what is thine, from him, I will 
 keep that which is mine. 
 
 35. Nowwhat d:d the vertue mAdam, in this ftrife? It flattered 
 with all the three [Kingdomes]. It faid to the Heart of God, I will 
 ftay in Paradife, and thou fhalt dwell in me : 1 will be thine, for thou 
 art my Creator, and thou haft thus concreted [ or excraded ] mee out 
 of all the three Principles, and created mee : thy rcfrefliment is plea- 
 fanc, and thou art my Bf idcgroom, I have received of thy fulnefie, and 
 therefore I am impregnated [or with childe J , and I will bring forth 
 a virgin, that my kingdome may be great : and that thou mayeft have 
 meere joy in mee : I will eate of thy fruir, aud my fpirit fhall eate of 
 thy vertue [_ or power ] : and thy Name in mee l"hall be called IM.- 
 MA N UE L, God with us. 
 
 5<?. And when the Spirit of this world perceived that^ then it 
 
 faid j wherefore wilt rhcu onely eate of that which thou compre- 
 
 hendeft not, and drinke of that which thou feeleft not : thou art not 
 
 yet meerely a Spirit, thou haft from mie all the kindes of comprehea- 
 
 fibilicy in thee : behold, the comprehenfible fruit is fweec and good, 
 
 " Power full and the comprehenfible drink is " mighty and ftrong, eate and drinke 
 
 and ft, U df from mee, and fo thou ftiak come to have all my vertue and beauty, 
 
 vertue or thou maytft in mee be mighty [ and powerfull ] over all the Crea- 
 
 fireagth, tures, for the kingdome of this world ftiall be thy owne,and thou fhalc 
 
 be Lo»d upon Earth. 
 
 57. And the vertue in Adam faid : I am upon Earth, and dwell in 
 this world, and the world is mine, I will ufe it according tomyluft, 
 ^ Rndofcdj Qwill,and pleafure J : then came the Command of God " ( which was 
 (onccivedy received in the Centre of God,out of the Circle [ or Circumference ] 
 
 er compre- of the Eternall life, ) and faid : In the day that thou cate(t of the earthty 
 
 bended. fruit, thou (halt di,e the Death : This Command was comprehended or 
 
 endofed ( and hath its originall in the Eternall Father ) in the Cen- 
 tre, where er.e Eternall Father continually from Eternity generatetb 
 his heart or fonne. 
 
 38 . Now when the Worme of darkneffe faw the command of God, 
 
 y Or, bivc no- [i thought vpith it felfe , here thou wilt y not prevaile, thou arc fpirit 
 
 thing 10 di)c. without body, and contrariwife, ^dam is corporeall, thou haft but a 
 
 third part in him, and befides, the Command is in the way, thou wilt 
 
 even 
 
Chap. 1 1 . Of ail eircumflances of the Temptatkn, 
 
 even flip [ or creepe ] into the Effences, and flatter with the Spirit of 
 this world, and take a creaturely forme upon thee, and fend a Legac 
 [or EmbalTadour]out of my kingdoms cloathed in the forme of a Ser- 
 pent, and wilt perfwade him to eate of the earthly fruit, and then the 
 command deftroycth his body, and the fpirit remaincch [zo be]mine. 
 Here now the Legac \_ or EmbalTadour ~] the Devilhvas very willing 
 [ and ready J at this, efpecially becaufe Adafn in Paradife, was in his 
 place, where he fliould have been •, and thought with himfclfe, now 
 thou haft an opportunity to be revenged : thou wilt mingle lyes and 
 truth fo together, that Adam may not [ obferve or ] underftand it 
 [ the treachery ] , and fo thou wilt tempt him. 
 
 Of the 7ree of knowledge [ 0/ ] good and eviU, 
 
 39. I have told you before,out of what '^ power theTree is grown •, 
 f i^. that it grew out of the earth, and hath wholly had the nature of 
 the earth in ir,aE at this-day all earthly Trees are [ fo ] (and no other- 
 wife, neither better nor worfe) wherein corruptibility ftandeth, as the 
 Earth is corruptiblcand fhall palfc away in the end,when all Ihall goe 
 intoits'''Echer,and nothing elfe fhall remaine of ic bcfides the ligure ', 
 Now this was the Tree which flood in the midft of the Garden in £- 
 Wcv, whereby /^j/<iw muft be tempted in all Eflenccs : for his Spirit 
 Ihould rule powerfully over all Eflences, as the holy Angels and God 
 himfelfe doth. 
 
 40. Befides, he was created by the Word, or heart of God, that he 
 fliould be his image and fimilitude, very powerfully in all the three 
 Principles, [ and be ] as great as a Prince or Throne- Angel. But this 
 Tree ftanding thus in the Garden, and of all the Trees that onely did 
 beare earthly fruit j therefore /^^<i« looked fo often upon it, becaufe 
 he knew that ic was the Tree of knowledge of Good and Evill, and the 
 vertueoftheTreeprelfedhim toit fo very hard ( which vertue was 
 alfo in him ) that the one luft infefted [ poyfoned or mingled with ] 
 the other: and the Spirit of the great world prefled Adum fo very 
 hard, that he became infefted, and his vertue [^ or power ] was over- 
 come j here the Paradificall man was undone, and then faid the heart 
 of God, it is not good, that man [^ fhoald 3 be alone , wee will make 
 him a help, \_ or conforc 3 to be with him. 
 
 41. Here God faw his Fall, and that he could not ftan^, becanfe 
 ,<4^a/«fimagrnatio! and luft was fo eager after the Kingdoraeof this, 
 world, and after the earthly fruit, and chat Aiitn would not generate 
 a perfeft Paradificall Man out of himfelfe, but an infefted [ poyfoned 
 Man]^ccording to theluft,and would fall into corruptibility. And 
 the Text in Moja foundeth further very right, thus : AnA God l:t a 
 deep Jleep fall upon Man, and be ftepty [ or fell ajleepe J . 
 
 99 
 
 « Might. 
 
 •'' Or, KeceptA- 
 
 O 2 
 
 CHAP. 
 
100 of the opening of the holy Scripture. Chap.12; 
 
 CHAP. X 1 1. 
 
 Of the Opening of the hoi) Scripture , that the Circum- 
 fiances may be highly confidered. 
 
 The golden ^ate, which Godaffordeth to the Uft 
 vorld^whenin the LiUy Jhalljlourijh [andblojfeme.'] 
 
 U 
 
 Oving Reader, I had need have an Angelicall Tongue for this 
 , defcription , and thou an Angelicall Minde, and then wee 
 fhould well underftand one another : But feeing wee have 
 them not, therefore wee will exprcflTe the Great Deeds of God, with 
 the earthly Tongue, according to our [ received 3 gift and know- 
 ledge, and open the Scripture to the Rcader,and give him occaiion to 
 confider further, whereby the Pearle might be fought and found at 
 
 * ^nd leadc laft : therefore wee will worke in our Day-labour, * according to our 
 them that com duty, till the •> Pearle of the Lilly be found. 
 
 afier us iuto 2. Reafon asketh : How long was /4dam in Paradife before his Fall, 
 
 jf^ and how long did the Temptation laft ? I cannot tell thee that, out of 
 
 * Or» Gate. Mofis defcription of the Creation, for it is for great caufe concealed : 
 ' Or feanh in- yet 1 wi 11 fhew thee the wonders of God, and ' expound them,accord- 
 to them. '"g t° ^^^ knowledge that is given mee, whereby thou mayft the bct- 
 d Or, under' ^^^r learne to ^ confider the Temptation and the Fall of Adam, 
 ftand. 5* Beloved Reafon, look into the Glaffeof the aftions and deeds 
 « Or, fire flA- of God. When God appeared to Mofes in the « burning Bufh, he 
 jfii^l, faid. Pull off thyfiooes j for here is a holy place : What was that ? An- 
 
 fwer : God fhewed [ Mofa 1 thereby his earthly Birch : For he would 
 give him a Law, wherein Man fhould live, ( if it were pofTible ) and 
 attaine faivcLtion ; But who was it that gave the Law, and commanded 
 Man to live therein ? Anfwer. It was God the Father, out of his Cen- 
 tre, and therefore it was done with fire and thunder : for there is no 
 fire and thunder in the heart of God, but kinde love. 
 
 4. Hereupon Reafon will fay, is not God the Father one [^ and the 
 
 fame ] Eifence with the Sonne ? Anfwer. Yes, [_ they are 2 one cf- 
 
 fence and will. By what meanes then did he give the Law ? Anfwer. 
 
 By the Spitit of the great world : becaufe Adam after the Fall, and all 
 
 f i» the Spirit men, lived ^ therein, therefore it mufl: be tried , whether man could 
 
 of the great live s therein, in confidence towards God : therefore he eftabliftied ic 
 
 world. with great wonders [^or miracles 3 > and gave ^ it clarity] fhining 
 
 g In the Latv. brightnefle or glory ] : as may be feene in <5MofeSy who had a [^ glori- 
 
 \TheLarv. ous bright] fhining face: and when he had chofen to himfelfe this 
 
 [His chofen. people, he deflroyed the children of ^unbeliefe : and brought ' them 
 
 out 
 
Chap.12, 
 
 The Golden gate. 
 
 lOX 
 
 out with wonders, into the Wildernefle: and there it was tried whe- 
 ther men could live in perfeft obedience under thit clarity [_ Glory or 
 brightneffe 3 . 
 
 $. What was done there ? Anfwer. Mofesv^as called by God (out 
 from [^ among 3 the children of Ifrael) up into Mounc^jaai, and 
 ftayed there forty dayes : and then he would trie the people whether 
 it were polfible for them to put their truft \_ or confidence ] m God : 
 that they might be fed with ^ heavenly Bread : that fo they might at- 
 taine perfeftion. And there now ftood the minde Majons tmmdiy of 
 jhe ' great world j and on the contrary, theeternali minde of God, 
 in ftrife one againft another i God required obedience, and the minde 
 of this world required [or defired] the pleafure of this tranficory life, 
 as, earing, drinking, playing, dancing : therefore they chofe them 
 moreover their Belly- God, a Golden Calfe, that they might be free 
 and live without Law. 
 
 6. Here you fee againe.how the three Principles ftrove one againft 
 another about Mm ; The Law that was given to Adam in the Garden 
 ofEdea brake forth againe, and defired to have obedience ; in like 
 manner alfo, the Spirit of ftrong [ fiercenefle or ] wrath bra'fe forth 
 againe in the falfe fruit and voluptuoufnefle, and fonphr the corrupti- 
 ble life. And this ftrife now lafted forty dayes, befoic ehey fet up the 
 Calfe, and fell [wholly like ^i«w 3 from God, fo long the ftrife oi 
 the three Principles continued. 
 
 7. But now when they were fallen away from God [ as Adam was] 
 then came Adofes with JofuAh^zxiA faw the apoftacie [ cr failing uway], 
 and-brake the Tables in pieces, and led them in the Wilderntn'e: 
 where the/ muft all die except /o/;m in:' CaUh : for Lheclafi:;y |_or 
 brightneffe] of -he Father in the fk=?, in the fin\ Principle, coutd not 
 bring them into the pro-nifed Land : and aUiiough ihey did eate 
 Manna, yet it did not helpe [ in] the triall, oncly /t^-/ ^ and n length 
 fESuS- mnftdoeit. 
 
 8. And ^• hen the time came, that tlie true Champion, j^ or Savi- 
 our] returned agjine oat of Paradife, and becaire thechildeof the 
 Virgin, then the ftrife of the three Principles -'caaie againe. For 
 there he was againe fet before the tempting Tn - 
 the hard brunt befoje the tempting Tree, and l* 
 tion of the three Principles, which was not pr^lh 
 to doe. And there the ftrife continued -'orcy d.y 
 juftfo long as the ftrife wit]i/4W<3w in Paradife concinued, and not an 
 houre longer j and then the Champion [_ or Saviour 3 overcame ; 
 therefore open your eyes aright, and look upon the Scripture aright : 
 although it be brii^fe and obfcure i_ to reafon '] yet it is very true. 
 
 9. You finde not j'n Af Oi'ei, that /^^a.w was driven out of Paradife 
 the firft day ; the temptation of Jfracij and of Ciirift, infor meth us 
 
 quite 
 
 i he pjuft endure 
 
 ! out the tempta- 
 
 or the firft Adam 
 
 and forty nights. 
 
 ' Or, ^acro" 
 cofmc. 
 
 ed. 
 
i'oi Of the openifig cftheholy Scripture, Chap, ij, 
 
 quite orherwife : for the remptationof Chrift, is to a tittle ( in all 
 Cifcumftances ) the fame with the temptation oiAiitn. 
 
 10. For Adam was tempted fojty dayes in Paradife, in the Garden 
 of Eden before the tempting Tree •, (^ and tried] \*hether he couid 
 ftand, whether he could (ct his inclination on the heart of God, and 
 onely eace of the f^ertum TXi-mmi [the Word of the Lord ] , and then 
 \_ if he had ftood ~\ God would have given him his body ( the heavenly 
 L*w6aa ) to eate, that he fhould eate it in his mouih, not intohis bo- 
 dy : he fliould have brought forth the childe of the Viigin out of him- 
 felfe : for he was neither Man nor Womar l_ 'saie nor feanak 3 : he 
 had the Matrix, and alfo the Man \_ or mafcu!i;:c uaturfti^ in him, and 
 ftiould have brought forth the Virgin full of nr.oderty and chaftity out 
 of the Matrix, without rending of his body. 
 
 11. A nd here is the ftrife in the Revelation of /sc^a, where a Wo- 
 „ Or Scruent ^^^ brought forth a fonne, which the Dragon and the " Worme 
 
 * ^ ' would devour : and there ftood the Virgin upon the earthly Moone, 
 and defpifeth the earrhineffe , and treadcth it under feet. And fo 
 fhould /Idam alfo have troden the earthineffe underfoot, bur it over- 
 came him: therefore afterwards the childeof the Virgin (when it 
 had overcome the tempting Tree ) muft alfo enter into the tirft death 
 of the ftrong {_ tierce] wrath , in the death, and ovefcorac the tirft 
 Principle. 
 
 12. For he ftood forty djyes in the Temptation in the W^ildernes, 
 where there was no bread nor drink, then came the Tempter, and 
 would have brought him from obedience : and (aid, He jhould out of 
 thefioKcs malie Bread -^ which was nothing elfe,but that he fhould leave 
 the heavenly bread , (which man receiveth in Faith and in a ftrong 
 confidence in God ) and put his imagination into the Spirit of this 
 world, and live therein. 
 
 13. But when the childe of the virgin laid the heavenly bread be- 
 Z Of* hi ^^ ^f' fore him,and faid •, Man liveth not onely ° from this world, ° from the 
 
 earthly eating and drinking, then came the fecond way [jorkinde] 
 of Temptation forth, v'it^. the might [ power, dominion, and autho- 
 rity '] of this world j the Prince of the wrath [ or ftrong fierceneffe ] 
 would give him all the power of the Starres and Elements , if he 
 would put his imagination into him, and pray to \_ or wor/hip J him : 
 P Or, driven that was the right fcourge for whip ; wherewith ^dum was p fcourged 
 on with. 12 '^-''K.. '] with the might, riches, and beauty of this world, after which 
 
 at laft /?«'^»2 lufted, and was taken 3 But the childe of the Virgin laid 
 before him, that the kingdome was not his f '^i'K.- J heionging to the 
 Prince of the [_ fierce,ftrong '] wrath, hut [ it belonged J to the v.-ord 
 and heart of God, he muft worfhip God, and ferve him oiicly. 
 
 1,4. The third Temptation was the fame intowhich the Devill alfo 
 5 Or, out of was fallen ^ with high mindednefle [ or pride ] , when he £ Chrift j 
 
 "" was 
 
103 
 
 Chap. I a. 5"/;^ golden gate. 
 
 was re T'pred to have fline from ahove from the pinnacle of the Tem- 
 ple,and thould have elevated hin ft Ife above huaiiiiry and meeknelle: 
 for the meeknelVe makerh the augry Father , in the Originalnclie, 
 foft and jo>ful!, fo that the Deity [ thus J becomech a Toft and piea- 
 fant Eilence. 
 
 1$. But Lord Lucifer vouH (in the Creation) have faine been 
 above the mteknelTe of the heart of God, above the end of nacure : 
 therefore he would faire alfo have petfv^aded the fonne of the virgin 
 to flie withoirt A-ings, above the end of nature, in pride •, of which 
 fhall be bandied in its due place at large. I have brought this in thus, 
 but in briete.fhat my writing may be the hotter underrtood,and how 
 it ftands wi:h L or ujori j the ground, I or foundation j of the Scrip- 
 ture, and ia not any ntw thing, neirher fhall there beany thing new 
 [ in them 3 \ but oneiy the true knowledge, in the holy Ghoft, of the 
 Eiicnce of all Effence*. 
 
 Of Ada7)2S fleepe, 
 
 1(5. Adam had not eaten of the fruit before his fleepe, till his wife 
 vas created out of him •, onely his efiences and inclination had eaten 
 of it in the fpirir by the imagination,3nd not in the moiirh:and there- 
 upon the fpirit of the great world captivated him, and mightily tqua- 
 liticd in him \_oi infeaed him] ; and then inftantly the Sunne and 
 Starrcs wreftled with him, and all the foure Elements wreftled fo 
 mightily and powerfully, that they overcame him > and [ fo ] he funk 
 downe into a fleepe. 
 
 17. Now to an underftanding Man, it is very eal^e ro be found and 
 knowne, that there neirher was, norfliouldbe any fleepe \x\Ad-my 
 when he was in the Image of God. For Adam was fuch an Image as 
 wee fliall be at the refurjeftion of the Dead, « here wee Ihall hive no 
 need of the Elements, nor of the Sunne, nor Srarresj ahbj^ofjno 
 fleepe, but our eyes fhal! be alwayes open eternally, beholding the 
 glory of God, '^fro.Ti whence will be our meate and drinke i and the 
 Centre in the t multiplicity, or fpringing up of the Birth, affordeth 
 nieere delight and joy •, for God will bring forth out of the earth into 
 the kingdome of Heaven no other f kinde of ^ Man , than '\_ fuch a 
 ooe '] as the firf^ [ was j before the Fall : for he was created out of the 
 eternall will of God, that r wiil 3 is unchangeable, and muft ftand j 
 therefore confidcr thefe things deeply. 
 
 18. O thou dcare foule, that fw imnieft in a dajke " lake, incline thy " Or, ^.ith, 
 niinde to the gate of Heaven, and behold v> hat the fall of Adam hath 
 
 been, which God did fo greatly loathe , that [ becaufe of it ^ Ahm 
 could not continue in Paradife : Behold and confider the fleepe, and 
 fo ycu fhall finde it all. Sleepc is nothing elfe but " an overcoming : 
 for the Sunne and the Stanres are ftill in a mighty ftrife, and the Ele- 
 
 menc 
 
 "■Or* y»)u>i,gh: 
 upon him. 
 
 ^Oz, rohkb 
 
 TViU be. 
 
 t Or, Prop.-rgi- 
 
 » Or, a king 
 
104 
 
 y Or, ovcr- 
 eommcdnfjfe. 
 
 « 7(pot€ or 
 
 mother. 
 
 * Or, boyling. 
 
 . The ftarres 
 
 being in the 
 
 Matrix. 
 
 $ Vegetation. 
 
 t Or, U. 
 
 Of the opefihg of the holy Serif ture. Chap. 1 2 . 
 
 ment of water \_vi-7^. 3 the Matrix, Is too weake for the fire and the 
 Starres, for that {_ Element 3 is the {_ y being ] overcome in the Cen- 
 tre of Nature, as you finde before in many places. 
 
 19. And the light of the Sunne is as it were a God in the Nature of 
 this world, and by its vertue [_ and influence ] it continually kindleth 
 the Starres [ or Conftellations ] whereby the Starres C or Conftella- 
 tions 3 C which are of a very terrible and anguifhing Eflence ) con- 
 tinually exult in triumph very )oyfuIly. For it \_ the Sunne 3 is an ef- 
 fence like the light of God, which kindleth and enlighteneth the dark 
 minde of the Father, from whence, by the light there arifeth" the di- 
 vine Joy in the Father. 
 
 20. And fo it [the Sunne3 maketh a triumphing,or rifing [to be3 
 in the * Matrix of the Water, alwayes like a ' feething : for the Starres 
 altogether caft their vertue [^ or influence 3 into the Matrix of the 
 water, as *> being therein •, in like manner alfo now the Matrix of the 
 water is continually feething and riling , from whence comcth the 
 ' growing in Trees, plants, grafl"e, and Beafts : for the uppermoft Re- 
 giment \_ or Dominion 3 of the Sunne and Starres, and alfo of the E- 
 lements,ruleth in all creatures, and it is a bloflbrae or bud from thtm, 
 and without their power, there would be in this world in the third 
 Principle, no life, nor mobility in any manner of thing ', nothing ex- 
 cepted. 
 
 21. But the living Creatures, as, Men, Beafts, and fowJes, have the 
 tinfture in them,for in the beginning they were an Extraft ion [taken] 
 from the quality of the Starres and Elements by the Fiat : and in the 
 tinfture [ there 3 ftandeth the continuall kindling fire, which conti- 
 nually draweth the vertue or Oleum [theOyle] out of the Water , 
 from whence cometh the bloud, in which the noble life '^ ftandeth. 
 
 22. Now the Sunne and the Starres [ or Conftellations 3 continu- 
 ally kindle the Tindure, for it is fiery : and the Tinfture kindleth the 
 body, with the Matrix of the water, fo that they are alwayes boyling 
 [^rifing3 and feething. The Starres [or Conftellations 3 and the Sun 
 are the fire of the Tinfture, and the Tindure is the fire of the body, 
 and fo all are feething : and therefore when the Sunne is underneath, 
 fo that its beames [ or fhining 3 is no more [ upon a ihing-,3 rhen the 
 Tinfture is weaker, for it hath no kindling from the vertue of the 
 Sunne : and although the vertue of the Starres and the quality are 
 kindledfrom the Sunne, yet all is too little, and fo it becometh fee- 
 ble [ or as it were dead j : and when the Tinfture is feeble, then the 
 vertue in the bloud (which is theTindure) is wholly weake and 
 finketh into a fweet reft, as it were dead or overcome. 
 
 23. But now in the Tinfture onely is the underftanding,which go- 
 
 ~ verneth the minde, and maketh the [ thoughts or 3 fenfes j therefore 
 
 all is as it were dead, and the Conftcllarion now onely rulcth in the 
 
 roote 
 
chap, 1 2^ The golden gate. loj 
 
 roote of the firft Principle, where the Deity like a glance [luftre 3 or 
 vertue, worketh in all things : There the ftarry Spirit in the glance of 
 the Glaffe of the divine vertue in the Element of fire,!ooketh into the 
 Matrix of the water > and fetteth his jawes open after the Tinfture, 
 but that is voyde of power : and therefore he taketh the vertue of the 
 Tinfturcj ( vi\. the minde ) and mingleth £ or qualifieth 3 with it, 
 and then the niinde fealeth the Elements, and worketh therein, 
 Dreames and « vifions, all according to the vertue of the Starres j for « T^prefcnu- 
 it f ftandeth in the working and quality of the Starres : and thefe are tions. 
 the Dreames and vifions of the night in the fleepe. f xbe mindt 
 
 The gate of the htgheft depth of the life eenfifieth. 
 
 of the TinBurc^, 
 
 24. Though the DoAor, it may be, knoweth what the Tinfture is, 
 yet the fimple and unlearned doth not, who many times ( if they had 
 the Art ) have better gifts and underftanding than the Doftor,there- 
 fore 1 write for thofe that feeke •, though indeed 1 hold that neither 
 the Doftor, nor the Alchimift, hath the ground of the Tinfture : 
 unlelfe he be borne againe in the Spirit, fuch a one feeth through all, 
 whether he be learned or unlearned ', with God the Peafanc is as ac- 
 ceptable as the Doftor. 
 
 25. The Tindure is a thing that feperateth, and bringeth the pure 
 and cleere, from the impure : and that bringeth the life of all forts of 
 Spirits, or all forts of Eflences, into its higheft |^ pitch ] degree [ or 
 exaltation ] . Yea it is the canfe of the fhining, or of the luftre : it is a 
 caaf&jchat all creatures fee and live : but its forme is not one and the 
 fame [ in every thing ^ *, it is not in a Beaft, as in Man : fo alfo it is 
 different in ftones and hearbs : although it is truly in all things, yet in 
 fon:e things ftrong, and in fon'c weake. 
 
 2(5. But if we fearch what it is in clfence and propertie,and how it 
 is gene'-ated, then wee finde avery worthy [ precious] noblesfub- ^Beingjejfence} 
 ftance in its birth, for it is come forth from the vertue, and the foun- o''' th^g- 
 taine of the Deity, which bath imprinted ^ it felfe in all things : and h jhe Iman $f 
 therefore it is fo fecret and hidden, and is imparted to the knowledge ;^ mfg 
 of none of the ungodly, to finde it, or to know it : and although it be 
 there, yet a vaine, falfe, \_ or evill ] minde is not worthy of it, and 
 therefore it remaineth hidden to him : And God ruleth all in all in- 
 comprehenfibly and imperceptibly to the Creature : the creature 
 pafleth away it knoweth not how : and the fhadow and the figure of 
 the Tindure continueth eternally : for it is generated out of the e- 
 ternall will : but the Spirit is given to it by the Fiat, according to the 
 kinde of every creature : alfo in the beginning of the Creatioft it was 
 implanted and incorporated in jewels, ftones, and metalls, according 
 to the ki nde of every one. 
 
 P • 27. It - 
 
10^ of the opem/tgofthe bolj Scripture. Cbap. i a. 
 
 27. It was from Eternity in Cod , and therefore it is eternally in 
 God : Bat when God would create a linrtilitude of his Elfence, and 
 that it fhould be generated out of the darkneffe, then it flood in the 
 flafh of fire that went forth* in the place, where the fift forme of the 
 birthof love, generatethitfclfeiii thefimilitude: for it was genera- 
 ted outofthefountaineof the will , out of the heart of God, and 
 therefore its fhadow continueth in the will of God eternally : and 
 for the fake thereof alfa the Ihadow of all creatures, and of every [e(- 
 fence j fubftance H or thing '] which was ever generated in the fimili- 
 tude, remaineth eternally : for it is the fimilitude of God , which is 
 generated out of the eternall will : yet its Spirit continueth not eter- 
 nally in the third Principle of this world, that ceafeth or paffeth away 
 with the ceafing of the fpringing or the ceafing of the life. 
 
 28. For all whatfoever liveth in the third Principle, corruptcth, 
 \_ or paffeth away ] and goeth into its Ether and end, till Q it.come] 
 to the figure of the Tinfture ", and than continueth ftanding eternally 
 asalhadoworwilU without fpirit or mobility : But in the fecond 
 Principle the Tinfture continueth eternally ftanding in the fpirit and 
 in the fubftance [^ or effencc 3 , all very powerfully, vi'^. in Angels 
 and Men, as alfo in the beginning [ or firft fpringing ] of every fob- 
 fiance : for their Centre to the Birth, is eternally fixt ^or ftedfaft] . 
 
 Of its [ the TinBtires ] Efjences And property^ 
 The deepe ^ate of Life. 
 
 29. Its Eflencc is the flafh in the Circle [_ or Circumfer?nc«.3 of 
 the fpringing of the Life, which in the water maketh the glance and 
 ihining : and its roote is the fire, and the ftock is the [_ fourc ] harfh- 
 neffe. Now the flafh feparateth the bitternefle and harfhneffe from 
 the water , fo that the water becometh, foft, [ fluid 3 and cleere, 
 
 / dry faculty wherein then the ' fight of all creatures doth confift. fo that the Spi- 
 offeetKg. '"'^ '" "^he flifh in the Matrix of the water doth fee: and the flafh 
 
 ^FulfiUetb oy ftandeth therein like a glance [ or luftje ~\ and ^ fiileth the Spirit of 
 fatitfictb. ^^ Effenccs: from which the Etfence draweth vdiemently to it felfc : 
 
 for it is the [ foure 3 harfhneffe : and the flafh continually fieparateth 
 the darkneffe from the light, and the impure from the pure:and there 
 now flandeth the di/ine vertue \_ or power J : and the divine glance 
 continually imagineth [ or imprintcth 3 it felfe in the pure, from 
 which the |^ foure 3 ftrong [_ property 3 is feparated out from Na- 
 ture: and the divine Glance maketh tlie pure fwcet: for it mingleth 
 it felfe [ or infeftedi ] there. 
 
 30. But the fweetneffe is like Oyle or fire, wherein the flafh con- 
 tinually kindleth it felfe fo that it fhineth : But the Oyle being fweet, 
 and mingled with the Matrix of the water, therefore die fhining light 
 
Chap.l2« '^^^ Golden Gate, jq- 
 
 is fteady [ conftant and fixt 1 and ' f\rcet ; But being it cannot in ehe ' fUafmt. 
 natareofth€vrarerconcinue to be anoyleoneJy (becaufeofthein- 
 fc^jon of the water ) therefore it becomcch thick j and the [ nature 
 or] icinde of the fire coloureth it red : and this is the B!oad~and the 
 Tinfture in a Creature, wherein the noble life ftandeth. 
 
 Of the Death and of the Dying, 
 The Gate of affilBion and of mifery, 
 
 5 1. Thus the noble life in the Tinfture ftanderh in great danger, 
 and hath hourely to expeft rhe [corruption, or deftrudion, breaking 
 or 3 dllToIution J for as foone as the bloud ( wherein the Spirit liveth ) 
 floweth out r or paffeth away] the Eifence [ breaketh or ] diflblveth, 
 and the Tindure flieth away like a glance or fhadow : and then the 
 fourcc [ or fpringing up 3 of the fire is out, and the body becomcth 
 ftiffe. 
 
 32. But alas ! the life hath many greater and more powcrfull ene- 
 mies ■■, efpecially the foure Elements and the Conftellations {_ or 
 ftarres ~\ j as foone as [ any 3 one Element becomcth too ftrong, the 
 Tinfture fliech from it, and then the life hath its end : If it be over- 
 whelmed with water, it groweth cold, and the br e goeth ouf, then 
 the flafhflieth away like a glance orfliadow. if it be overwhelmed 
 with earth, f;^. with impure matter, then the Halli groweth darke, 
 and fliethaway: if it be overwhelmed with aire, that it beftopt, 
 then the Tinfture isftiflcd, and the fpringing Effences, and thefiafh 
 breaketh into a glance, and goeth into its Ether. But if it be over- 
 whelmed with fire or heate, the tiafh is enflamed, and burneth op the 
 Tinfture ■■, from whence the bloud becometh darke, and fwearthy, or 
 black, and the tialli gceth out in the mcekneffe. 
 
 5^. Ohow many Enemies hath the life among the Gjnftellations 
 [| or Scarres 3 which qualifie [^ or mingle their influence 3 with the 
 Tinfture and Elements : when the Planets and the Starres have their 
 conjunftions, and where they caft their poyfonous rags into the Tin- 
 fture, there arifeth in the life of the meeke Tin^ure, ftinging, tear- 
 ing, and torturing. For the fweet [ or pleafant ] Tinfture ( being a 
 fweet and pleafing refrefhment) cannot endure any impure thing. 
 And therefore when fuch poyfonous rags are darted into it, then it 
 refifteth and continually cleanfeth it felfe ; but as foone as it is over- 
 whelmed, that it be darkncd, then the tlafh goeth our, the life break- 
 ech, and the body falkthaway, and becometh a Cadaver Carkafle 
 [ or dead corps ] \ for rhe fpirit is the life. 
 
 54. This I have here fhewen very briefly and fumntarily, and not 
 according to all the Circumftances, that it might thereby be fome- 
 what underltood {_ by the way, what 3 the life [ is 3 • in its due place 
 
 P 2 ' all 
 
I o8 Of the opening of the holy Scripture. Chap. 1 1 • 
 
 all (hall be expounded at large, for herein is very much contained, 
 and there might be great Volumes written of it j but 1 have fct 
 downe onely this, that the overcoming and the fleepe might be ap- 
 prehended. 
 
 The Gate [ or Ex^ofition ] of the heavenly TinBure^ 
 
 how it was in Adam before the Fall^ and how 
 
 it Ihali be in us after this Life, 
 
 35. Great and mighty are thefe Secrets, and he that feckethand 
 findeth them, hath furpalTing joy therein j for they are the true hea- 
 venly bread for the foule. If we confider and receive the knowledge 
 of the heavenly Tinfture, then there rifeth up the knowledge of the 
 divine kingdome of joy, fo that wee wifh to be loofed from the vani- 
 ty, and to live in this Birth : which yet cannot be, but wee muft finifh 
 our day es- work. 
 
 56. Rcafon faith: Alas! If <^<«i^<iw had not luftcd he had not fallen 
 afleepe : If I had been as he, I would have ftood firme, and have con- 
 tinued in Paradife. Yes beloved Reafon, you have hit the matter well, 
 in thinking fo well of thy felfe ! I will fhew thee thy ftrength,and the 
 Gate : and doe but thou confider how firme thou fhouldft (tand, if 
 thou didft ftand as Adam did before the Tempting Tree- 
 
 37. Behold, I give you a true fimilitude: Suppofethat thouwert 
 a young man,or young maid \_ or virgin 3 ( as Adam was both of them 
 in one[ onelyj perfon : ) how doeft thou thinke thou Ihouldft ftand ? 
 Suppofe thus, fet a young man of good complexion, beautifuU , and 
 vertuous : and alfo a faire chafte morieft virgin f or young maid J cu- 
 rioufly featured,and put them together ; and let them not onely come 
 to fpeake together, and converfe lovingly one with another, but fo 
 that they may alfo embrace one another : and command them not to 
 fall in love together, not fo much as in the leaft thought, alfo not to 
 have any inclination to it', much leffe any infeftion in the will : and 
 let thefe two be thus together forty dayes and forty nights, and con- 
 verfe with one another in meere joy : and command them further, 
 ^ Or, furpofe that they keepe their will and minde ftedfaft , and never «" conceive 
 ia thought. one thought, to defire one another, and not toinfeftf^themfclves J 
 with any elfence or property at all j but that their will and inclinati- 
 on be moft ftedfaft and firme to the command : and that the young 
 man (hall will [andpurpofe^ never to copulate with this, nor no 
 other maid \_ or virgin ~] •, and in like manner, the maid [ or virgin ] 
 be en)oyned to the fame. Now thuu Reafon, full of mifery, defers, 
 and infirmities, how doe you thinke you fhould poftibly ftand here : 
 would you not promife faire with Adam ? bur you would not be abl^ 
 to performe it. 
 
 38. Thus. 
 
Chap.ri. '^he Golden gate. ,<5p 
 
 38. Thus my beloved Reafon, I have fet a Glofle before yon, and 
 thus it was with /^^fl/a. God had created hisworke wifely and good, 
 and extraded the one out of the otherThe firft ground was himfelfe, 
 out of which he created the world, and out of the world [" he createdj 
 Man, to whom he gave his Spirit, and intimated to him, that without 
 wavering, or any other defire, he fhould live in him moft perfeftjy. 
 
 39 . But now man had alfo the fpirit of this world,for he wasj^come'J 
 out of this world, and lived in the world : And Adam ( underftand the 
 Spirit which was breathed into him from God) was the chafte virgin •■, 
 and the Spirit which he had inherited out of Nature, from the world , 
 was the young man. Thefe were now both together, and refted in 
 one arme. 
 
 40. Now thechafte virgin ought to be bent into the heart of God, 
 and to have no imagination , to luft after the beauty of the comely 
 young man : but yet the young man was kindled with love towards 
 the virgin, and he defited to copulate with hetj forhefaid, thou art 
 my deareft Spoufe f or bride j my Paradife, and garland of Rofes, lee 
 me into thy Paradife : I will be impregnated in thee, that I may gee 
 thy effence, and enjoy thy pleafant love : how willingly would I tafte 
 of the friendly fweetneffe of thy vertue [ or po^^ser J ? If I might but 
 receive thy glorious light, how tuU of joy fhould I be ? 
 
 41. And the chafte virgin faid : Thou art indeed my bridegroome 
 and my Companion •, but thou haft not myOrnsinent: myPearleis 
 
 more " precious than thou, my vertue [or power J is incorruptible ncofily. 
 
 (^ or unfadable ] and my minde is over conftant f orftedfaft]: thou 
 
 haft an unconftant minde, and thy vertue is coi ruptible [or brittle "J : 
 
 dwell in my ° Court, and I will enter taine thee friendiy, and doe thee '^As in the out- 
 
 much good, 1 will adore thee with my Ornaments, and I will put my ward Court of 
 
 Garment on thee : but I will not give thee my Pearle , for thou art th Ttrnple, 
 
 dark, and that is fhining and bright. 
 
 42. Then faid the Spirit of Nature ( t^i^^.the young man ) my faire 
 Pearle and chaftity, I pray thee let me enjoy thy comfort, if thou wilt 
 not copulate with me , that I may impregnate in thee •, yet doe but 
 enclofe thy Ptarle in my heart, that I may have it for my owne : art 
 thou not my Golden Crowne, how faine would I taft of thy fruit. 
 
 43. Then the P chaft Spirit out of God in Ad.im (vi\. the viigin) 
 faid : My deare Love,and my Companion ■, I plainly fee thy luft, thou 
 wouldft faine copulate with me •, but 1 am a virgin, and thou a man ', 
 thou wouldft defile my Pearle, and deftroy my Crowne ; and befides, 
 thou wouliift mingle rhv fourenelie with my fweetnelTe , and darken 
 my blight light •, theietore 1 will not [ doe 'b j : 1 will lend thee my 
 
 Pearle, and adotiie thee widi my Garment, but 1 will not give it ^ to ^ Or, Mode/}. 
 
 be chy owne. ^ Ifi^o thy cjj>* 
 
 44- And.the compinion (x'i'^. the fpirit of the world in /4^<iOT) difpoJ/Kg, 
 
 laid. 
 
no 
 
 ^^i my d'.fpO' 
 tOty force. 
 
 ^ Or, mingle- 
 
 * Recreation 
 or delight. 
 
 y Angelically 
 Tongues, 
 
 Of the o]^ening of the holy Scripture, Chap. I j^ 
 
 faid, I will not leave thee, and if thou wile not kc me copulate with 
 thee, then I will take my innermoft and ftrangeft ' force, and ufe thee 
 according to my will, according to the innermoft ' power. I will cloath 
 thee with the power of the Sunne, Starres, and Elements j wherein 
 none will know thee, [ and fo J thou muft be mine eternally : And al- 
 though (as thou fayft) I am unconftant, and that my vertue is not like 
 to thine,and my light not like thine,yct I will kcepe thee well enoogli 
 in my Treafure, and thou n^.uft be ^ my owne. 
 
 45. Then faid the Virgin •, Why wile thou ufc ' violence ? Am I not 
 thy Ornament, and thy Crovnae ? I am bright, and thou art darke • be- 
 hold, if thou covereft mee, then thou haft no glance [ or luftre ] I and 
 [, then ] thou art a dark i dusky or black ] Worme j and [ then jhovr 
 can 1 dwell with thee ? Let me alone •, I [will J nbt give my felfe to be 
 thy own:I will give thee my Ornament, and thou fhalt live in my ioy 
 ihou fhalc eate of my fruit, and taft my fweetnefie j but thou canft not 
 " qualifie with me : for the divine vertue is my Elience, therein is my 
 feire [ or Orient '} Pearle, and my bright [ fhining ] light generated : 
 my fountaine is eternall : If thou darkened my light, and defileft my 
 Garment, then rhou wilt have no beauty [ or luftre ] , and canft not 
 fubfift, but thy Worme [ will corrupt or ) deftroy thee, and fo I ft;al] 
 loofe my companion, which I hadchofenfor my Bridegroom, with 
 whom 1 meant to have rejoyced:and then my Pearle and beauty would 
 have no ^ company : feeing I have given ray felfe to be thy companion 
 for my joyes fake ? if thou wilt not enjoy my beauty ? yet pray conti- 
 nue in my ornament and Excellency, and dwell with me in ioy, I will 
 adorne thee eternally. 
 
 4<5. And the young man faid : thy Ornament is mine already I 
 r will] ufe thee according to my will : in that thou fayft I fhall be bro- 
 ken (corrupted or deftroyed ) yet my Worme is eternall, I will rule 
 with that i and yet I will dwell in thee, and cloath thee with mv Gar- 
 ments. ^ 
 
 47. And here the Virgin turned her to the heart of God, and faid' 
 My heart and my beloved, thou art my vertue, from thee 1 am cleere 
 and bright, from thy roote I am generated from eternity ; deliver me 
 from the Worme of dirkneffe which infefteth ['poyfoneth] and temp- 
 teth my Bridegroom, and let me not be darkned in the Obfcuritv I 
 am thy Ornareent ; And am come that thou ftiouldft have joy in mc • 
 wherefore then fhall Iftand with my Bridegroom in the darke ^ And 
 the divine A nfwer faid : ' he feed nf cbe mm.wJhiU break the be ul of 
 the Serpent, oTWotmc;aJ7dihouJhalty8cc. "' 
 
 48. Behold deare Soule, herein lyerh the heavenly Tinfture,which 
 wee mult fet downe in a fimilitude, and wee cannot at all expreffe it 
 vvith words : mdeed if wee had die y tongue of Angels , wee cou'd 
 then rightly exprelie what theminde apprehendeth : but the Pearle 
 
* Th; Sonne of 
 God. 
 
 • Sttudeth, 
 
 ^0:,piirpefe, 
 
 Chap. 18. The golden gate, 1 1 j 
 
 is cloathcd [ covered or vayled ] with a darke [ cloake or ] Garment : 
 The virgin caJleth ftedfaftiy to the » heact of God, that he would deli- 
 ver her companion from the darke Worme : but the divine Anfwer 
 ■ ftill is ; Thijeed of the ivorfimfliiU brcalfi the Serpentr head •,i:hat is,the 
 dirknefle of the Serpent fhall be feparaied from thy Bridegroom : 
 the dark Garment whcre-vith the Serpent cloathech thy Bridegroom 
 and darkneth thy Pearle and beauteous Crownejfhall be broken Qcor- 
 ropted or destroyed '] and turne' to Earth ; and thou fhalt rejoyce 
 with thy Bridegroom in meej this was my etcrnall '•will, it muft 
 ftand. 
 
 49. Now then when we confider the high myfteries, the Spirit 
 openeth to us the underftanding, that this [_ afore-mentioned J is the 
 true Ground concerning Adam : For his Originall Spirit (i;/^. the 
 foule ) that was the Worme, which was generated out of the eternall 
 will of God the Father, and in the time of theCreation> was by the 
 Fiat ( after the manner of a Spirit ) created out of chat place where 
 the Father from eternity generaceth his heart, between the fourth 
 and the fifth forme in the centre of God,where the light of God from 
 eternity difcovereth it fdfe, andtaketh ics beginning, and therefore 
 the light of God came thus to helpe him, as a faire virgin, and tooke 
 the foule to be her Bridegroom, and would adorne the foule with her" 
 faire heavenly Crowoe, with the noble vertue of the Pearle, and beau- 
 titie it with het Garment. 
 
 50. Then the fourth forme in the Centre of the foule brake forth 
 there where the fpirit of the foule was created [^ t//^. ] between the 
 
 fourth and the fifth forme in the Centre, *neerc the heart of God : ^T^cxtto 
 
 and fo the fourth forme was in the glance in the darknelie •, out of 
 
 which the world was created, whkh in its forme parterh it felfe in its 
 
 Centre into five parts, in its rifing till \_ it attame J to the light of the 
 
 Sunne. For the Scarres alfo in their Centre are generated betwixt the 
 
 fourth and the fifth forme, and the Sunne is the <* fpring of the fift ^ Or, fount :ibi, 
 
 forme in the Centre y as in the eternall Centre, the heart and light 
 
 of God fis,]] A'hich hath no ground ', but this j^ Centre,] of che Scarres 
 
 and Elements, hath its ground in the fourth forme in the dark minde, 
 
 in the rifing up of the awakened f or kindled J flafh of the fire 
 
 $ I . Thus the foule is Kenerared between both the Centres,between 
 the Centre of God ( unierfiand [_ between che Centre '] of the heart 
 or light of God, where it is generated out of an eternall Place ) and 
 alio between the [_ propagated or J out-fprung Centre of this world t 
 and it [_ the foule j hath ics beginning from both, and qualifieth with 
 both i and therefore thus it hath ail three Principles, and can live in 
 ail three-, 
 
 52. But it was the law and will of the virgin, that as God rulerh o- 
 ver all things, and ' imprintech himfelfe every where, and giveth ver- 
 tue 
 
 * Mouldiih or 
 Imigith. 
 
 y 
 
JI2 
 
 ^Or, have ton- 
 tinucd in true 
 K^fignatm. 
 
 lOXfWomtm. 
 
 J» Or> dcfeent, 
 
 '■ This tvorid. 
 ^ Or, foule. 
 
 Or, the light 
 oftbt ypifdoKC. 
 
 Of the opening of the holy Scripture, Chap. 1 2^ 
 
 tue and life to alland yet the thing comprehendeth'hlm nor,aIrhough 
 he be certainly there •, To alfofhould the foule ^ ftand ftill, and the 
 forme of the virgin fhould governein the foule, and crowneitwith 
 the divine light, the foule fhould be the comely young man which was 
 created, and the vertue [ or power J of God [fhould be] the fiire 
 virgin : and the light of God [ fhould be J the faire f orient J Pearle - 
 and Crowne, wherewith the virgin would adorn the young man. 
 
 55. But the young man defredto have the virgin to be his own, 
 which could not be , becaufe fhee was a degree higher in the birth 
 than he : for the virgin was from Eternity, and the Bridegroonv was 
 given to her, that fhee fhould have joy and delight with him in God. 
 
 $4. But now when the young man could not obtainethis of the 
 wgin, then he reached back after the Wormein his own Centre. 
 For the forme of this world prefled very powerfully upon him, which 
 alfo was in the foule, and [ this forme J would faine have had the vir- 
 gin to be its own, that he mighc make her his 6 wife ( as was done in 
 the Fall : yet the wife was not from the Pearle, but out of the fpirit of 
 this world : ) for it ( vi%. the nature of this world) continually groan- 
 eth f or longeth '] after the virgin ; that it might be delivered from 
 vanity: and it meaneth to qualific [or mingle] with the virgin 5buc 
 that cannot be, for the virgui is of a higher ^ Birth. 
 
 $ 5. And yet when this world fhall breake in pieces, and be delive- 
 red from the vanity of the Worm, it fhall not obtaine the virgin ; butr 
 ' it muft continue without fpirit and •* Worme, under its own fhadow, 
 in a faire and fweet refi:,without any wreftling [fkrugling] or defiring: 
 for thereby it cometh into its higheft degree and beauty : and ceafeth 
 [orrefteth ^eternally from its labour. For the Worme which here 
 tormenteth it, goeth into its owne Principle , and no more toucheth 
 the fhadow nor the figure of this world to eternity , and then the vir- 
 gin governeth with her Bridegroom. 
 
 56. My beloved Reader, I will fet it youdowne more plainely: 
 for every one hath not the ' Pearle, to apprehend the virgin : and yec 
 every one would faine know , how the fall of Adam was. Behold, as I 
 mentioned even now ; the foule hath all the three Principles in it -, 
 vi\.t\\e nioft inward, [which is J the Worme orBrimftone fpirit, 
 and the fource according to which it is a Spirit : and then [ it hath ] 
 the divine vertue, which makeih the Worme meeke , bright and joy- 
 full, according to which the Worm or Spirit, is an Angel , like God 
 the Father himfelfe ( underftand, in fuch a manner and birth : ) and 
 then alfo it hath the Principle of this world j wholly undivided in one 
 another, and yet none [ of the three Principles 3 comprehendech the 
 other, for they are three Principles, or three Births. 
 
 $7. Behold, the Woime is the etcrnall, and in it felfe peculiarly 
 [ a Principle J , the other two [ Principles ] are given to it, each by a 
 
 Birth: 
 
Cbap.15' ^^^ qolden gate. 
 
 Birth: the one to the right, the other to the left. Nowlc Is poffiWe 
 for it to Joofe both the tbrrces aad Births that are given to it : for if ic 
 reach back into the ftrong l_ or tart power or ] might of the Fire, and 
 become falfe to the virgin, then fhee departeth froiri ir, and f ftite ] 
 continueth as a figure in ciie Centre, and then the doore of the "^ vir- 
 gin is lliut. 
 
 58. Nowif tlK5u wik [ turne] to the virgin againe •, then thou 
 niuft be borne anew through the Water in the Centre andfchrough]] 
 the Holy Gbolt j aftd then thou ihalc receive her againe witli greater 
 honour and joy : of which Chrilt faid •.Jberc fsiil be more joy in heaven 
 for onejmnet {bat rtpentetb^ihcm far tmtfy and nine rigbteom^rvho need 
 no r-ipintaiw j (o very glorioufly is the poore finner received againe of 
 the virgin, tliat " it muft no more be a lliadow,but a living and under- 
 ftaading Creature, and L an ^ Angc! of God. This joy none can ex- 
 preiie, oneLy a regenerate foule koowethit : which the body under- 
 ftandeth not : but it trcmbieth, and knoweth irot what is done tn it. 
 
 $9. Thcfe two formes, or Principles, the Worme loofeth at the 
 departing of the body : although indeed it continueth in the figure, 
 which yet is but of a Serpent, and it is a ° tortrent to it, that it was an 
 Angel, and is now a horrible fierce poyfonous Wornne and Spirit -, 
 of which the Scripture faith : ' That the irorm •/ the Tvid^-d dycth tiot^ 
 and tU.r plague [torment or fource^ continueth eternaUy. If the 
 Worrae had had no Angelicall and humane forme, then its fource 
 f tormenr or plagoe] would not have been fo great ; but that caufeth 
 it to have an eternal! anxious deBre, and yet it can attaine nothing : 
 it knowcth the Jhadow of the Glory j^it had] and can never more live 
 therein. 
 
 60. This therefore in briefe is the Ground of what can be fpoken 
 of the Fall of ^^flw, inthehigheft Depth. Adam hath loft the P vir- 
 gin by his luft, and hath received the 1 Woman in his luft, which is a 
 « Cagaftrifhperfon, and the virgin waiteth ftill continually for him, 
 {^ ro fee '] whether he will ftep againe into the new Birth,and then fhe 
 will receive him againe with great Glory : therefore thou childe of 
 man, confider thy fclfe i I write here what I certainly know, and he 
 that hath feene it, witneffeth it ; or elfe I alfo ftiould not have 
 knoiwne it. 
 
 CHAP. XI 1 1. 
 
 Of the CreMtng of the ivoma.n out of Adam. 
 Jht flejhly^ mifsrahk ^ an<^ darke gate, 
 
 1. !| Can fcarce write for gtiefe, but feeing it cannot be otiierwife, 
 1 therefore wee will for a while weare the Garment of the Wo- 
 man, but yet live in the virgin : and although wee receive f or 
 a fuffer] 
 
 113 
 
 ■^ Or, w'ifdoKte 
 of God. 
 
 n The conveT' 
 tcdfoule. 
 
 ' O'Cfgnaw'prg. 
 
 p Drvine wif- 
 domc. 
 •J Or, H'ife. 
 ' Suh'ie^i to 
 corrupt m and 
 mingled wuh 
 it. 
 
114 
 
 ^SchlepptHy 
 be^rti fur- 
 rounded. 
 ^iPahfragilhyy 
 or with the 
 eirtb'y Takr- 
 ftacle. 
 
 ^The divine 
 brightneffe. 
 
 '^generation. 
 
 7 Or, into the 
 befomeof the 
 Fiat. 
 
 *0r, 4 prop.!' 
 gated genera' 
 tion. 
 
 • Expojitionsy 
 and Margmail 
 notes. 
 ^Damafcentts. 
 
 Of the Creating of the H^oman, Cbap. i j, 
 
 fuffer 3 much affliftion in the {_ Garment of the "] Woman , yet the 
 virgin will recompence it well enough ; and thus wee muft be '^ bound 
 with the * Woman till we fend her to the Grave i and then fhec ftiall 
 beafhadow and a figure; and the virgin fhall be our Bride and pre- 
 cious Cro Ane : fhee will give us her " Pearle and Crowne, and cloath 
 us with her ornaments •, for which wee will give the venter for the 
 Lillies fake. And though wee fhall raife a great ftorme, and though 
 Antichrift teare away the Woman from us, yet the virgin muft conti- 
 nue with us, becaufe wee are married to her , let every one take ics 
 own, and then I fhall have that which is mine. 
 
 2. Now when Aiam was thus in the Garden of £^», and the three 
 Principles having produced fuch a ftrife in himihis Tinfture was quite 
 wearied, and the virgin departed. For the Luft- Spirit in Adam hid 
 overcome,and therfore he funk down into a Heep.The fame hourehis 
 heavenly body became flefh and bloud, and his ftrong vertue Q or 
 power J became bones :,and then the virgin went into her Ether and 
 fhadow, yet into the heavenly Ether, into the Principle of the vertue 
 [ or power, "] and there waiteth upon ail the children of Adam, [^ ex- 
 pefting 1 whether any will receive her for their Bride againe, by the 
 ^ New Birth. 
 
 But what now v?as God to doe ? He had created Adam out of his 
 erernall will : and becaufe it could not now be,that ^dam fhould ge- 
 nerate out of himfelfe the virgin in a Paradificall manner, therefore 
 God put the Fiat of the great world into the midft. For Adam was 
 now falne 7 home againe to the Fiat as fl halfe broken ^erfon. Now 
 therefore feeing he was halfe killed by his own luft and imagination, 
 that he might live, God muft help him againe : and if he be now to 
 generate a Kingdome,then there muft be aWomaBjas all other Beafts 
 ^have a Female 1 for propagation : The Angclicajl kingdome in Ar 
 dam Wis gone, therefore now there muft be * a kingdqme of this 
 world. 
 
 4. Tiien what was it that God now did with Adam ? Mofa faith, 
 when ^d^mflcpt ,kc tco^one of hU ribs, and [[made or 3 builtaH'o- 
 man of it, ( t/i:^. of the rib which he took from Man ) andclofedup the 
 place tvith flcfh. Now Afo/ej hath written very right: but who is it 
 that can underftand him here : If I did not know thefirft^^^win his 
 virgin like forme in Paradife ; then I had been at a ftand, and fhould 
 have knowq no other than that Adara had been made flefh and bloud 
 of a lump of Earth, and his wife Eve , of his riband hard bones; 
 which before the time [_oi my knowledge 3 hath oft feemcd very 
 ftrange and wonderfull to my thoughts,when I have read the • GlolTes 
 upon Mofcs, that fo \_ high or "] deep learned men fhould write fo of 
 it : ^ fome of them will dare to tell of a Pit in the |^ Orient or ] Eaft 
 Conntrey, out of which sAdam fhould be taken and made as a Potter 
 maketh a velfell or Per. $. If 
 
Chap. 1 5' 
 
 The Mif^rable Gate, 
 
 "J 
 
 $. If I had not confidered the Scripture, which plainly faith, irhat' 
 foeveruborntofflepjufltjb-f Alfo, FUjh and blou^jhaU fioi inhirit the 
 ili/tgdomc of Heaven : Alfo, Nonegoeth iKto Heaven but thefon of Man^ 
 ( vi"^. the pure virgin ) whkh came from Hsaveny and which is in Hea' 
 ven : which was very helpfull to ntiee [ to think^ that the childe of the 
 virgin was the Angel, which hath reftored againe all that which was 
 loft in Adii?}}, for God brought againe in the Woman ( in her virgin- 
 like body ) the virgin childe, which Adam ftioald generate. And now 
 if I had not confidered the Text in Mofes, ( where God faith, It u not 
 gtodthat fnanjhould be alone, wee rvUi mai^e a belpeftr him } i fhould 
 yet have ftuck in the ' will of the Woman. 
 
 6. But that Text faith ; God luol^ed upon ail that be had made, and 
 behotd, it was alt very g»od ; Now if it were good in the Creation, 
 tiien it muft needs have become evill when God faid Q afterward ] it 
 « not good fir M:;n to be alone^ If God would have had them like all 
 beafts to have a beaftiall propagation, he would at one and the fame 
 inftant [ at firft 3 have made a Man and a WonMn. But that God did 
 abominate [ the beaftiall propagation ] it appeared plainly in the firft 
 childe of the \Voman,C<i/3 the murtherer of his brother, alfo the fruit 
 [or thecurfej of the earth ftieweth it plainly enough. But what 
 ihall I fpend the time for, withthcfe teftimonies ? theproofe of it will 
 cjeerly follow ? And it is to be proved, not onely in the Scripture 
 ( which yet makerh a cover {_ over it 3 ) but in all things, if we would 
 take time to doe it, and fpend our labour about vaine and unprofita- 
 ble things. 
 
 7. Now thus faith Reaf6n : What are then the f/ovAioi Mnfet con- 
 cerning the Woman ? to which I fay •■, Mtfes hath written right, but I- 
 ( living thus ** in the Woman ) underftand it not right. Mofes indeed 
 had a brightened [or glorified face or]countenance, but he muft hang 
 a vaile before it, fo that none could fee his face. But when the fonne 
 of the virgin ( = vt^.xhc virgin [ wifdome ] ) came, he looked him in 
 the face, and did the vaile away. 
 
 8. Then Reafon asketh : What was the rib [ taken J out of Adam 
 to be[ made 3 a Woman? The Gate of the Depth. Behold, the vir- 
 gin fheweth us this, that when Adam was overcome, and the virgin 
 paffed into her Ether, then the Tinfture (wherein the faire virgin had 
 dwelt ) became earthy, weary, feeble, and weake : for the powerful! 
 roote of the Tinfture, from whence it had its potency without any 
 fleepe or reft ( vi\. the heavenly Matrix, which fcontaineth Paradife 
 and the Kingdome of Heaven ) withdrew in Adam, and went into its 
 g Ether. 
 
 p. Reader underftand [ and confider ] it aright : the Deity ( w\. 
 tter faire virgin ) . is not ^ deftroyed and come . to nothing : that can- 
 n^be y onely ftlec is remaining in the olivine Principle : and the Spi- 
 
 0.2 rit, 
 
 • Or, h the 
 
 earthly 
 thoughts. 
 
 ^inthed'tvi- 
 dcd tranfits- 
 rincffe. 
 
 'JbeEternall 
 rvifdome of the 
 Father. 
 
 *^0r, is the 
 foHndition of. 
 6 ^ire or re- 
 
 ccpiacle. 
 
 ' Brolfcn. 
 
1 16 Of the Cye-ating of the rvoman. Chap, i J • 
 
 rit, or the focle oSA^ftrh is with its own proper Worme remaining in 
 the third Principk of this world : But the virgin (i/ji^^.the divine ver* 
 tue {_ or power ] ft*)dcth in Heaven, and in Paradife, and beholdeth 
 ' IH the heaven- h^^ t'dfc in the earthly quality of the foule, vi^^. in the ' Sunne, and 
 /y and not in not in the Moore(nttderiftand in the higheft point of the Spirit of this 
 thi earthly world, Vthere tlte Tindure is nobleft and nioft cleare, from whence 
 part I hereof. tlK minde of n)an doth exift ; . 
 
 10. And Ihee would faine recuf ne againe into her place to her 
 Bridegrooitie, if the earthiy flefh| with the earthly minde and f«tnfes 
 [ or thoughts did not hinder or ] were not in the wayj for the virgin 
 doth not goe into them, fhee will jiot be bound [ to or j in the earth- 
 ly Centre • fhee fiiiifheth the whole time ( while the Wonnin livcrh in 
 her ftead)of her fpeculation wirh longing and much calling,admonifh- 
 iog and hearty feeking : but [ to ^ the regenerate fhee appeareth in a 
 high triumphing manner, in the Centre of the minde i j^ fliee j alfo 
 often divech into the Tinfture ot the bloud erf the heart, whereby the 
 body, with the minde and fenfes, come to tremble and triumph fo 
 Mghly, as if it Were in Paradtfe, it alfo prefently gettetha Paradificall 
 wHl. 
 
 11. At»d thercthenoMc Graine of Muftard- feed is fowne,of which 
 Chrift fei A 5 Thdt it is'Otfirft fmaUy and afterwards gfonveth to be li/^e 
 a great Trce^ fo far [ or fo long ] as the minde perfevereth in the will, 
 bnt the noble virgin ftayeth notcontimially : for her Birth is [ of a 1 
 higher \_ defcent] : and therefore fhee dwelleth not in earthly vef- 
 fels y but fhee fometimes vifiteth her Bridegroom at a time when he is 
 defirousdfher : although fhee alwjaies with obfervancy preventeth 
 and calieth hi'm, before he [_ calleth ] her, which is onely underftood 
 hi the Lilly, this the Spirit fpeaketh in a high and worthy ferioufneffe, 
 theref6re obfef x'e it ye children of God, the Angel of the great Coun- 
 Cdl Cometh In the^v^Iley of fehefaphat with a Golden Charter, which 
 he feHcth for Oyle without Mtmey^ whofoever consech fhall have ir. 
 
 12. Now when the Tindure was becnme thuHearthy and feeble, 
 bytheovertomttpsftvfrheSpiriroft^ti^^reaCw^rld, then itcotjldnot 
 genet;are [ in*a 3 heaverily [ nwnwer j^and was alfo poffefled with in- 
 ability : indlheff the eonnfdl of God ftood there, and faid : Seeing 
 he is become eariS^ly, and is notable [^ to propagate J wee will make 
 a help for him : and the f lat ftorfd in the Centre, and fevered the Ma- 
 trix from the i:im^us : itndihe Fiat took a tib in the ntidft of Adam 
 out of his righTfiae, Jtftd treareda Woman out of ir, 
 
 13. But y6u ftiuft efeerly mjderftand [ or ^oncei ve ]: that .when 
 the Fiat to the creating [ of the woman ] was \n Adam^ in his fleepe, 
 his body hid tiot rhi^'ftich hard trii-flcs and bones : O no : that came 
 to p&flc firft'«li*OT^<ft-her «&r <ttd bkc the Apple, and alfo gave to A- 
 ffMO ."«h€)y the' iht^ioff arid rile earthly death, with the fainting and 
 
 mortal I 
 
Chap.13. The Miferable gate, jl- 
 
 morcall ficktiefle ftuck in them : the bones and ribs were yet ftrength 
 and vertue, from which the ribs (honld come to be. 
 
 14. But yoa muft highly and worthily underlUnd [ and confider j 
 how it was taken out \_ of his ikk] : nor as a fpiric, but wholly in fub- 
 ftance : thus it may he f«d, that Adam did gee a rentvand the Woman 
 beareth Adnms fpirit fiefh and bones : yer the,e is fome difference in 
 the Spirit : for the Woman beareth the Matrix, and Adion the L mhui 
 or Man : and they two are one flefh , iHidivided iu nature , for now 
 they two together meft generate one n&gn againe , which onealone 
 could doe before. 
 
 ft^ ^ leaf ant Gate* 
 
 15. Wee beijTg here in d^fcribinf the corruptibility a^ Adam, 
 the Spirit frameth rn our thoughts a heav«ily myftery, coiKernkig 
 ^dam rib, which the Fiat took from him^nd made a Woman of it ; 
 which [Rib] Adtpj aherwaros muft warn : for the Text in Mojs 
 rightly faith, O^delofedup tbc'placc-w'uhflffh. 
 
 i<. But now the '^ wrath of the Serpent hath fo brought it to V'r}rm-r 
 pafle, that Adam is fallen in the luft, and yet the purpofe of God muft c„'^ " '" "'* 
 I'tand : for'^^wmuft rifca^ineat thetJay of the Rei'urre^ion who!- 1 1. „l^^^.' 
 ly and unbroken in the firft Image, as he was created. So l»ke\*ife the H}nae. 
 
 Serpent and the Devill hath brouglit it about, that fo terrible a Rent 
 is made in him : wherefore the Spirit fheweih us> that as little as the 
 Worme or Spirit of the foule, could be helped, e?<cept that the vir- 
 gin catre and did goe »«ro Death in the Worme in the abylTe of the 
 Spirit of the foule ( which in its own abyfi'e reachcth the Gate of Hell 
 and the fterce anger of God ) and regenerate "^ him a ew, and make m Adam. 
 him a new Creature in the firft Image j wj^kh is done in ehe fonne of 
 die vjfrgin, in Chrift. 
 
 17. So littk a!(bconW/*:A»w^ Rib, tnd feis hollow»fide,'w4iereit 
 ftood, be^Telped [ healed }or brought to perfeftion, except that the 
 fecond Aaam ( Chrift ) fr.'ffer himifeife in the virgin to be v ocnded 
 [ pierced or cut ) in the fame place) that his precious bi©ud aiighr 
 come to helpe the lirft^<a?flw, and repaire his broken (kie againe j 
 rhisofhighandprecious worth wee fpeake accoidiug to our know- 
 ledge : which when we fhaUwriteof diefufieriag ai id death of Chrift 
 the Sonne of the virgin, wee will fo cleere it that thou O thirfty foule 
 fnalc hnde a living fountaine, which fhtril be little beneficiaJl to the 
 Devill. 
 
 Further concerning the tfeman, 
 
 18. Reafon asketh : Is Ez/ff meercly created out of the Rib [ taken] 
 out of Adiin r then Ihee fhould be far infertour to Adam ? No belo- 
 ved Reafon, it is not fo : the Fiat ( being a fliarpattra^uig ) tookc 
 
 ^' from . 
 
ii8 
 
 n To heale. 
 
 ?Note. The 
 Author lived 
 mtfo lavg to 
 ptrforme his 
 purpofe upon 
 theBoo/iof 
 Exodus. 
 
 Of the Creating of the fVoman, Chap. I 5 • 
 
 from Ad-tm of all effences and properties of every vertue *, but it took 
 from him no more members in fubftance : for the Image fhould be a 
 man, after a mafculine kinde in the Limbusy'jtt not at all with this de- 
 formity. Underftand it rjghdy in the ground, he fhould be and ( he 
 was alfo) a man, and he hid a virgin-like heart, wholly chafte in the 
 Matrix. 
 
 19. Therefore Eve was for certaine created out of all Adami Effen- 
 ces,and fo Adam thereupon had a great Rent, and fo likevvife the Wo- 
 man might come to her perfeftion to C be 3 the Image of God ; and 
 this againe fhewcth a great myftery* whereby the virgin very precis 
 oufly witnefleth againe, that the fonne of the virgin hath notonely 
 fuftcred his fide to be pierced through, and (bed his bloud out of the 
 hole of his fide, buthehach alfofuffcred his hands and feeretobe 
 ftruck through, and a Crowne of themes to be prelled upon his head, 
 fo that the bloud gulhed out from thencejand in his body he endured 
 to be whippedjfo that his bloud run down all over. So very lowly hath 
 the Sonne of the virgin debafed himfelfe, to " help the fick and bro- 
 ken Adatn and his weak and imperfeft Eve^ to repaire them and bring 
 them againe into the firft Glory. 
 
 20. Therefore youmuft know for certain, that five was created 
 out of all Adams Etfences ; but there were no nr.ore ribs nor member^ 
 broken from Adam : which appeareth by the feeblenefle and weak- 
 neffe of the Woman, and alfo by the Command of God, whofaid: 
 Thy tviU Jhallbe in fubjt^jon under thy Man \_ or huiband ] , and be 
 Jhall be thy Lord [ or Ruler '} s becaufe the Man is whole and perfeft, 
 except a Rib> therefore the Woman i? a help for him, and muft hf;lp 
 him to doe his work in humilicy and fubjeftion ; and the Man muft 
 know that fhee is very weak, being out of his ElTences : he muft help 
 her in her weakneffe, and love her as his own Effences : in like man- 
 ^ner the Woman muft put her Effences and will iiKo[the Effences and 
 . will ] of the Man, and be friendly towards her Man [ or husband 3 : 
 that the Man may take delight in his own Effences in the Woman : 
 and that they two might be but one only will. For they are one flefh, 
 one bone, one hearty and generate children in one [oneJyjwill, 
 which are neither the Mans nor the Womans alone, but of both toge- 
 ther, as if they were from one onely body. And therefore the fevere 
 commandement of God is fet before the children, that they fkould 
 with earneftneffe and fubjedicn honour their lather and mother, 
 upon paineof temporary and eternall punifhment : " of which I will 
 wri te concerning the Tables of Mefes. 
 
 Concerning the 'Prcpagati/7g of the fou/e. 
 The Noble gate, . 
 21. The njindehath from the beginning of the world had fovery 
 
IIP 
 
 TrifoHam. 
 
 I Or> habit at'f 
 on. 
 
 Cbajy.13. The Mi^ttAhk gate. 
 
 much to doe about this gate, and hath continually fo fearched there- 
 in, that I cannot reckon the wearifome heap of writers r about it ] : 
 but in the timeof the Lilly this Gate fhall flouri'li as a Bay- tree [or 
 Lavvrell tree]:for its branches will get fapfrom the virgin, and there- 
 fore will be'greener than P Grafle, and whiter than the Qwhitefl:^ 
 Rofes, and the virgin willbeare the pleafant fmell thereof upon her 
 Pearly-Garland, and it will reach into the Paradife of God, 
 
 22. Seeing then the niyftery prefenteth it felfe to us, therefore we 
 will open the bloflome of the Sprout : yet wee would not have our 
 Labour given to the Wolves, Dogges, or Swine, which roote in our 
 Garden of delight, like [ wilde Boares, but to thofe that feek, than 
 the fick Adifn may be comforted. 
 
 25- Now if wee will fearch after the Tinfture, what it is in its 
 higheft degree : wee ft all finde the ^ Spitit : for wee cannot fay, that ^ Spiritum. 
 the fire is the Tinfture, nor the aire neither i For the fire is wholly 
 contrary to the Tinfture : and the aire doth ftifle it : it is a very plea- 
 fant r refrefhment : its roote out of which it-is generated,is indeed the 
 fire • but if 1 may rightly mention the feate where it fitteth, I cannot 
 fay ocherwife but that it is between the three Principles ( vi-:^. \_ be- 
 tween j the Kingdomeof God, the Kingdomeof Hell, and the King- 
 dome of this world ) in the midft,and [ it 3 hath none [of the three J 
 for its own, and yet it is generated from all three : and it hath as it 
 were a feverall Principle, which yet is no Principle, but a bright plea- 
 fant habitation : neither is it felfe the Spirit, but the Spirit dwelleth 
 in it, and it fo reneweth the Spirit, that 'it becometh cleere and vifi- ^Tbe Sfirk. 
 ble : its true name is wonderfuU, and none can name [ that Name 3 
 but he to whom it is given, he nameth it onely in himfelfe, and not 
 without \_ or outwardly ]] , it hath no place of its reft in the fubftance, 
 and yet reftcth continually in it felfe, and giveth vertueand beauty 
 to all things, as the* Glance of the Sunne giveth light, vertue,and 
 beauty to all things in this world, and it is not the thing it felfe, 
 though indeed it worketh in the thing , and maketh the thing grow 
 and bloffome j and yet it is found really [ to be ] in all things, and it 
 is the life and heart of all chings,but it is not die Spirit which is gene- 
 rated out of the ElTences. 
 
 24. The Tinfture is the pleafant fweetneffe and foftnefle in a fra- 
 grant hearb and flower, and the Spirit thcreofis bitter and harfh, and 
 iftheTinfture were nor, the hearb would get neither bloffom nor 
 fmell : it giveth to all Eflisnces vertue to grow. It is alfo in metalls 
 and ftones : it maketh that the Silver and Gold doe grow,and without 
 it [ the Tinftnre '] there is nothing in this world could grow ; among 
 all the children in Nature, it \_ onely ] is a virgin, and hath never ge- 
 nerated any thing out of it felfe i neither can it generate, and yet ic 
 maketh that all things impregnate : it is the moft hidden thing and 
 
 ^A alfo 
 
 rOr, SuK^'mt, 
 
" Arnica Dei- 
 FrUfidcJfey or 
 (bee- friend of 
 God. 
 
 » Laughter J or 
 out- cry. 
 
 yTheTmdure. 
 
 * Or, Beliefe. 
 
 * A're^ er re- 
 ceptacle. 
 
 y, Shee-frknd. 
 
 « Afpt6l of the 
 Planets. 
 
 ^Oi, ftarry 
 Spirit. 
 
 Of the Creating of the n^oman. Chap. 1 5 • 
 
 a!fo the moft manifeft, itHa^friendofGodjanda play fellow of vir- 
 tue : it fuftercth it fd fe to be deteined by nothing : av.d yet it is in 
 all things s but if any thing he done to it zgvd\ the right of Nature, 
 then ictlyeih f away J and that very eafily.' it ftande^h not fjft, and 
 yet it continuech immovable : it continuech in no l^incJe of decaying 
 of any thing i ail the while rhac it ftanderh in the roote r>f Nature, 
 not altered nor dertroyed, fo long itcontinucth : it layech i,o bur- 
 then upon any thing, but it eaferh the burthen in all things : it «u- 
 keth that all things re)oyce,and yet it generarcth noTi.outing noyfe j 
 but the voyce consech out of thei&tKee attd43ecoa»erth loud m *he 
 Spirit. 
 
 25. The way to it is very nee re, v^ofoever linderh that \_ vay ] 
 darerh not to revealeit, neither can he, for there is no language that 
 can exprefle it : and although any fei k long after v ir, if theTindure 
 will not, he cannot finde it i nevertheleffe, it reeeceth them that feek 
 after it aright, in its^wn way \_ or manner ] as its nature is, with a 
 virgin like minde, not b€ing[prone3 to covetonfnefieand [wan- 
 tonnelie or ] volupmonfnefie j it furtereth it felfe to be imprinted 
 \_ reprefented or imagined j in a thing ( where it was not before ) by 
 ^ Faith, if it be right in a viigin-like manner : it is powerful!, and ytc 
 doth nothing : when it goerh out of a thrhg, it ccmeth not into it a- 
 gaine,but it ftayeih in its * Ether,it never breakeib [or corrupteth] 
 more, and yet doth grow. 
 
 26. Now you will fay, this muftbe God ! Noit is notGod,but it is 
 Gods '» ftitnd. Chrift faid •, My father rp&r^eth, and I rvei l^ alfo ■, but 
 it worketh not : it is in a thing imperceptably, and yet it-may well be 
 overpowred and ufed ; efpecially fn Mctalls, there it can ( if it felfe be 
 pure ) make pure Gold of Iron, and of Copper : it can make a little 
 grow to be a great deale, and yet it purs forth nothing. Its way is as 
 fubtile as the thoughts of a ti?an, and the rhoughts do even arife from 
 thence. 
 
 27. And tlierefore when a man fkepeth,fo thnc the Tin^ope reft- 
 eth, then there are no thoughts in the fpirit : buc the Conftellation 
 rombleth in the Elements, ard beaterh into the brair.cs, what (hall 
 ( through their operation ) con.e to pafie, -which yet is often broken 
 againe by another 'Conjunftion, fo that it cotrt^h not toctteft : be- 
 fides, it can fhew nothing exafily, e>;cept It eeme by a Corjunftion of 
 Planets and fixed Srarres, and that onely goeth forward, buc it repre- 
 fenteth all [ in an j earthly [_ manrer ] according to the fpirit of this 
 world, fo that where the •* Sydereall Spirit fhould fpeaKe of Men, ic 
 often fpeaketh of Beafts, and continually rcpretents the contrary j as 
 the earthly fpirit fancieth from the ftarry fpirit, fo he dreameth. 
 
 28. Seeing now wee have fpoken of the Tinfture , as of the houfe 
 of thefoule, fo wee will fpeake alfo of the foule, what it is, and how it 
 
 ^^ can 
 
Cbap.l3« "^^^ Miferahle gate* 
 
 can be propagated, wherein wee can the better bring tlie Ti.j^ure to 
 « light. The foale is not fo fubcile as the Tiofture , but it is power- 
 fall and hath great might or ability ] ; h can by the Tinfture ( if ic 
 ride upon the virgins ^Bridc Chariot in rheTindure) turne moun- 
 taines upfide down •, as Chrift faid j which is done in the pure Faith, 
 in the place where the Tinfture is Mafter,which doth it,and the foule 
 giveth the chriift, whereas yet no power can be difcemed- Even as the 
 EarthSnioveth upon the heavenly Tinfture,whereas there is not nnore 
 than one onely Tinfturein the Heaven, and in this world, yet Lit is ] 
 of many forts, according to the Elfence of every thing : in the beafts 
 ic is not as in men, alio not in fifhes as in beads ; alfo in ftones and 
 gemmes otherwlfe ; alfo otherwife in Angels and in the fpiritof this 
 world. 
 
 29. Bur in God, Angels, and in virgin-like fouIes(underftand pure 
 foules )it isalike-, whereyecif isoncly ^forGod. The Devill hath 
 alfo a Tinfture, buta falfe one (and it ftandeth not in the fire) where- 
 with he an gripe that man in the heart, that letreth him in> as a [^ flie 
 foothing J flattering faife Theefe, that iniinuateth himfelfe, defiring 
 to ftea!e , concerning whom Chrift wamech us , that wee fhould 
 watch. 
 
 go. And now ifwee willfpeakeof the foule, and of its fubftance 
 and Efi'ences, wee muft fay that it is the ' rougheft [ thing '] in man i 
 for it is the originality of the other fubftances |^ or things ] : it is fiery, 
 harfh, bitter, andftrong, and it refembleth a great [and] mighty 
 Power, its Efiences are like Brimftone : its gate or feate out of the 
 Eternall Originality is between the fourth and the fifth forme in the 
 Etc rna 11 Birth, and in the '^ not beginning Band, of the ftrong might 
 of God the Father, where the eternall light of his heart (which ma- 
 keth the fecond Pi inciple ) generaterh it felfe, and if ' it wholly loofe 
 the beftowtd virgin of the divine vertue f or power ] ( out of which 
 the light of God generateth it felfe, which is given to the foule to be 
 its Pearle, as is mentioned above ) , then it becometh and is a Devill, 
 like all other [ Devils] in Efl'ences, forme, and in ^ quality alfo. 
 
 31. But if it put its will " forward into meeknefl'e ( f'^. into the 
 obedience of God, then it is in the fource [^ or of the quality and pro- 
 perty ]of the heart of God, and receivcth divine vertue, and then all 
 its rough Eflences become Angelicall and joyfull ; and then its rough 
 Elfenc.es are very ferviceable to it, and are better and more profitable 
 to it, than that it were altogether fweet in the Originality •, in which 
 [[being fweet J there would be noftrength, nor fuch mighty power 
 as in the harfh, bitter, and fiery f Eflences J . 
 
 32, For the fire in the Elfence comethtobe a<'foftmeeke light, 
 and is nothing elfe but a zealous for eagar] kindling of the Tinfture, 
 and the harfh eficnce caufeth that the divine vertue can draw it to ic 
 
 R ^ felfe, 
 
 121 
 
 « Or, to be ««- 
 
 dcrjlood. 
 
 ^Tbat ii, upon 
 irm Ytjignati' 
 on. 
 
 6 Schrvdet. 
 
 ^ On Gods 
 
 fde. 
 
 •Or, Crudejlt 
 masy hidigtfi, 
 or raw. 
 
 k Or ymdifolu- 
 ble Bind. 
 ' The foHle, 
 
 *" Acilvepro- 
 
 pcrty. 
 
 '^ Into true re- 
 
 fignation. 
 
 oplcafant or 
 ddighifull. 
 
12 2 Of the Creating of the fVoman, Chap, x 3. 
 
 fclfe, and tafte it, for in the [^ foure or J harfh effeoce the tafte doth 
 confift> in nature : in like manner the bitter effence ferveth to [ make] 
 the moving riling joy,fragrancy and growing •, and out of thefe formes 
 the Tinfture goeth fortli, and it is the houfe of the foule •, as the Holy 
 Ghoft (^ goeth forth 3 from the Father and the Sonne, fo alfo theTin- 
 ftiire goeth forth from the light of the fiery foule, and then alfo from 
 t Is like. its vertuous [ or powerfull J Eflences, and fo it p refembleth the Holy 
 
 Ghoft, but yet the Holy Ghoft of God is a degree higher : for he go- 
 eth forth from the Centre of the light wholly in the fift forme, from 
 the heart of God, at the end of Nature. 
 
 35. Therefore there is a difference between the Tinfturcln Man, 
 
 and the Holy Ghoft *, and the bcftowed virgin of the divine vertue 
 
 [ or power J , dwelleth in the Tinfture of the foule [ that is J if it be 
 
 q The virgin, tri^c «ind faithfull : but if [ the foule be J not [_ faithful! ] then "J fhee 
 
 r stocl[ of a departeth into her Centre, which is tiot wholly fhut up : for there is 
 
 tree which is but halfe a Birth between, except the foule paffe into the r ftocke of 
 
 rnfied upon* harfhnelTe and malice [ evill or wickednelTe J and then there is a 
 
 whole birth between. For the harfhneffe ftandeth in the fourth forme 
 
 of the DarknelTe, and the bitterneffe in the fire , between the fourth 
 
 and fift forme, as is mentioned before. 
 
 34. Now Q Reafon's '] queftion is *, How hath Eve received the 
 i Sown aftrin- 'oul^ ^'^^^ AdJtn ? Behold, when Gods '^harfh Fiat took the Rib « out 
 cent or attra- of/4^^«, thenit attraftedoutofallEflfencesalfoto it, and the Fiat 
 clive. Imaged [] formed, imagined, or imprefl'ed J it feife together therein, 
 tOr 7«. r ^^^^ •'^ might '] continually and eternally ftay therein. But now the 
 
 Tinfture in Ad^m was not yet extinguifhed, but the foule of Adam 
 (ate yet wholly with might and vertue [ or power J in the Tinfture : 
 a Received, onely the virgi."! was departed : ard therefore now the Fiat " took the 
 Tinfture, and the {^fcureU harfti Effences mingled [ or qualified J 
 with the [fcure J harfh Fiat •, for it, {[_vi'^.'] the Fiat) and the 
 ffourenelTe or i harfhnefle in the Elfences, are one kinde of Effence. 
 
 35. Thus the Fiat inclined it felfe now to the heart of God, and 
 the Eflences received the divine vertue for power] :and there fprunjg 
 up the bloffome in the fire i and out of the bloffome, Q fprung ] a- 
 gaine the own [ proper ] Tinfture, and thus Eve was a living foule : 
 and the Tinfture filled it felfe in the growth ( even as it is a caufe of 
 
 X Suddmh* ^^ gf'^^^'Jog ) ^<^ fh^t * inftantly there was a whole body in the Tin- 
 fture. For that was poffible, they were not yet fallen into finne, nei- 
 ther were there yet any hard grisfles and bones. 
 
 35. Youmuft undcrftand [ or conceive ] it aright : Eve git not 
 Adams foule, nor Adams body : but one onely Rib : but fhee was ex- 
 trafted from the Effences, and gat her fouie in her Effences [ that 
 were ] given her,in the Tinfture, and the body grew for f or to ] her 
 in her own fprung up Tinfture ; yet in vertue [ or power ] ■■, but the 
 •%^ Fiat 
 
Chap. 15 
 
 The Miftrable Gate, 
 
 Fiat had already formed \_ or made ] her.a Woman : indeed fbee \eas 
 not deformed^uc altogether lovely:for fhee was of a heavenly kiode, 
 in Paradife, yet the y Marks were already alfo fet upon her by the Fiat 
 of the * Great world : and it could not otherwife be , fhee muft be a 
 Woman for Adam : indeed they were in Paradife : and if they had not 
 eaten of the Tree, and if they had rerurned againe to God, then they 
 ftiould have continued in Paradife : but the propagation muft now 
 needs have been after a womanly manner j and ftiould not have ftood 
 n Eternally ] : for Satan had brought it too farre, although he had 
 not yet fuflered himfelfe co be feene, onely he ftrewed fugar abroad 
 in the fpirit of this world, till at length the lovely bcaft, did lay ic 
 fclfe forth upon the Tre^ as a flatterer and lyar. 
 
 The Gate of our Propagatton in the F/eJh, 
 
 37. As I have mentioned above : the nobleTinfture is now hence- 
 forth generated thus in a manly [or mafculine^and womanly[or femi- 
 nine '] kinde {_ or fex ] out of the foule -, The Tinfture is fo fubtile 
 and mighty, powerfull, that it [ can goe or ] goeth into the heart of 
 another, into his Tinfture •, which the devijlifh bewitching whores 
 well know, yet they underftand not the noble Art, but they ufe the 
 n falfe ] Tinfturc of the Devils, and , infeft many in [ their J marrow 
 and bones, by their '' Incantation, for which they fhall receive their 
 wages, with Lucifer, who would faine have raifed his Tindure to be 
 ab'ove 6od. 
 
 38.' Bhc'know that the Tind:ure is in the menkindefomewhat di- 
 vers from that in the' womenkinde ; for the Tinfture in the menkinde 
 goeth out of the Limbua, or Man , and the Tinfture in the wonaen- 
 krnde, gpeth out of the Matrix. For the vertae of the fonle frameth 
 [ imprititeth, fafttioneth or Imageth ] it felfe not onely in the Tin- 
 fture, but in the whole body; for the body groweth in theTin^ 
 fture. 
 
 i^. But thus the Tindure is the longing,the great defire after the 
 virgrn,4vhich belongeth to the Tinfture : for it is fubtile without un- 
 derftanding, but it is the divine inclination, and continually feeketh 
 the virgin, f which is ] its play-fellow : the ' mafculine feeketh her in 
 the "* feminine, and the feminine in the mafculine -, efpecialiy in the 
 delicate complexion , where the Tinfture is moft noble, cleere, aixl 
 vigorous : from whence comech the great defire of the mafculine and 
 feminine fex, fo that theyajwayesdefire to copulate, and the great 
 burni\ig love, fo that the Tinftures mingle together and [try, prove, 
 or ] tafte one another with their pkafant tafte •, whereas one [ fex J 
 continually fuppofeth that the other hath the virgin, 
 t' ,4c. And the Spirit ofthe great world now fuppofedi that he hath 
 "gotten the virgra •, he grafpeth with his clutches, and will mingle his 
 
 R 2 in- 
 
 "5 
 
 y OfdiftlnSiion 
 
 of fex. 
 
 ^ Macrocofme. 
 
 ■Or, ^oyfon. 
 
 b Exorc'tfmes, 
 
 Con\uraimy 
 
 Adjuration. 
 
 * Manly. 
 ^ ivonutnty. 
 
124 OftheCreatifig oftkefvoman, Chap.ij* 
 
 infeftion with the virgin, and he fuppofeth that he hath the prize, 
 i t fhall not now run away from hini,he fuppofeth now he will finde the 
 Pearle well enough. But it is with him as wirh a Theefe, driven out 
 of a fairc Garden of Delight, where he had eaten pleafant fruit, who 
 Cometh, and goech round about the inclofed Garden, and would faine 
 eate fome more of the good fruit, and yet cannot get in, but mufk 
 reach in with his»hand, and yet cannot come at the fruit for all that y 
 for the Gardiner cometh,and taketh away the fruit : and thus he muft 
 goe away empty, and his luft is changed into dlfcontenr. Thus alfo ic 
 is with him [ vi\, with the fpirit of this world J : he foweth thus in 
 « GrainCj er hjs fiery [^ or burjiing J luft the* feede into the Matrix, and the Tin- 
 Corse, ftufe receiveth it with great joy, and fuppofeth thai; to be the virgin : 
 but the [[ foure ] harfh Fiat cometh thereupon, and attrafteth the 
 fame to it, while the Tinfture is fo well pleafed. 
 
 41. Now then the feminine Tlnfture cometh in to ayd,andftriveth 
 for the childe,and fuppofeth that it hath the virgin : and the two Tin- 
 ftures wreftie both of them for the virgin f and yet neither of them 
 both hach her) and which of the two overcometh, according to that 
 the fruit gettech the Mark of diftinftion of fex ] .But becaufe that the 
 feminine {^ Tinfture ] is weake, therefore it taketh the bloud alfo to 
 jt in the Matrix, whereby it fuppofeth it fhall retaine the virgin. 
 
 The fecret Gate of fVomen, 
 
 42. Hence I muft fhew the ground to them that feek : for <ihe Dor 
 ^or cannot fhew it him with his Anatomic, and though he fhould kill 
 a thoufand men, yet he fhall not finde that [ground], they onely 
 
 'Or , atta'med know that [ ground J that have * been upon it. , , 
 
 i(» 45. Therefore 1 will write from the virgin, which knoweth well 
 
 what is in the Woman '. fhee is as fubtile as the Tinfture : but fhee 
 hath a life, and the Tinfture hath none : the Tinfture is nothing elfe 
 but an exulting jcyfull mighty will , and a houfe for habitation ] of 
 the foule, and a pleafant Paradife of the foule,which is the foules pro- 
 priety [ or own portion ] fo long as the foule with its Imagination 
 6 St'icliCth to g dependeth on God. 
 
 God and good- 44. But when it becometh falfe,fo that its Eflfences flatter with the 
 
 nc^'e. Spirit of the great world, and deiire the ^ fulnelfe of the world ( vix^. 
 
 h Or, lis fill. I. [in ] the [ foure ] harfhnelTe, [ deiire ] much wealth [ or riches ], 
 
 to eare and drinke much, and to fill themfclves continually : 2. In the 
 
 bitternelTe [ defire 3 great power, authority, and might, to rife high, 
 
 to rule powerfully ,and extoll themfelvcs above all,and put themfelves 
 
 ' Zo the adive forth to be feene like a proud Bride : and g.in the ' fource of the fire, 
 
 fiirring of the [ to defire 1 a fierce cruell power, and by kindling of the fire [of an- 
 
 vf.ratb. ger ] fuppofing in the luftre thereof to be brave, and fo are much 
 
 delighted in themfelves ) then cometh the flatterer and lyar, and 
 
 k formeth 
 
Chap.ij. Th& Mijeraiple gate, J25 
 
 ^ formech or fignreth himfelfe alfo in the Spirit of the great world, as k jffjaoeth or 
 [^ he did ] in the Garden oiEden, and leadcth the foule : t. in cove- rcprefentetb 
 toufnefle, to earing and drinking Qtoo much ], and faith continually, himfelfe. 
 thou fhak [] want and 3 not have enough, get more for thy felfe how 
 thoucanftj by hooke or by crooke, that thou mayft abrayeshavee- 
 nough [ to ferve thy turne ]. . Ar.d 2. in the bitter forme he faith > 
 thcu art rich, and haft much, afpire and lift up thy felfe,thou art grea- 
 ter than other people,the inferiour is not like thee ['or fo good a man 
 as thou 3 . And 5. in the might or power of the fire, he faich : Kindle 
 [or ftirre up] thy minde,make it implacable and ftout, yeeld to none, 
 terrifie the fimple, and fo thou ftialt be dreadfull, and make thy au' 
 thority continue, and then thou mayft doe v.hat thou lifteft, and all 
 wharfoever thcu defireft, will be at chy fervice : and is not this a fine 
 brave Glory ? Art thou not indeed a Lord on Earth. 
 
 45. And as foone as this is ' brought to palie,then the Tinfture be- 1 y^^^ i}j^ /j^/. 
 Cometh wholly falfe : for as the Spirit in a thing is, fo is alfo the Tin- Mcnctb and 
 fturcjfor theTind:ure goeth forth from the Spiritjand is the habitati- yecldcth to the 
 on thereof. Therefore O Manlwhacfoever you fow here,thac you lliall "liiviU 
 reape, for your foule in theTindure, remaineth eternally : and all 
 your fruits ftand in the Tinfture, manifefted in the ckere light, and 
 follow after j'tu, this the virgin faith in fincerity [ for a warning 3 > 
 with great longing after the Lilly. 
 
 4(5. And now if w ee confider of the Tinfture, [ and fearch ] how 
 various it is, and [ that it is] many times fo wholly falfe j then we may 
 C be able j fundamentally to demonftrate the falfliood of the many 
 various Spirits, \_ and ] how they are generated. Therefore wee will 
 rea!<e a fhort entrance, concerning the propagation of the foule, 
 which wee will enlarge [ when wee fpeake ] about the Fall of /4fi^,i«», 
 and the birth of Ca/w. For the feede (as is above mentioned) is fowrc 
 in the luft of the Tinftures,where the [foure or] harfh Fiat receiverh 
 lit,and fuppofeth that it hath received the virgin ; there both the Tin- 
 'aures (the .n afculine and the feminine) then ftrive together about it, 
 and there the Spirit of the great world ( v'i\. the fpirit of the Srarres 
 and Elements figureth [Imageth or imprintech ] it felfe alfo in it, and 
 he filleth the Tindurcs with his Elements, which the Tindures in the 
 Flat receive with great joy, and fuppofe they have the virgin. 
 
 47. But being the Fiat is the mightieft among them ail, (for it is 
 as it were a fpiric, and although it be no fpirit, yet it is the fharpe Ef- 
 fence ) therefore itattrafteth the feed to it, and defireth the Lmhm 
 of God in Paradife,out of which Adami body was created by the Fiat j 
 and "' would create an Adxm out of a heavenly Limbm : and then the ™ wlU. . 
 Spirit of the great world infinuates himfelfe and fuppofeth [and faith] 
 the childe is mine, I will rule in the virgin •, and he ah ayes fil.'eth it 
 with the Elements, from whence theTmdure becometh full and ve- 
 ry; 
 
ll6 
 
 n Or, are im- 
 
 prcgnated or 
 "withchUde, 
 
 ° Or, Owne 
 Prmciple. 
 
 P The blond. 
 
 Of the Creating of the ^omaff, Chap.tjr 
 
 ry thick j^ grofle, f'«'ened>or iitjpregnated ] : and there then tht Tin- 
 dure getrech a loathing againft the ftilneffe ; for the Tinfture it felfe 
 is ckere, and the Fiat with the Elements is thick Q grofle and "J fwel- - - 
 led •, from whence Women (when they " grow bigge f with childe 3 ) 
 know well enough) that many of them loath fome meats and drinks, 
 and long ftill after fome ftrange thing [ to eate ] for the Tinfture 
 Cometh to have a loathing of all that the fpirit of this world with his 
 Elements filleth in» and willeth to have fomewhat elfe j for this virgin 
 doth not relifli them, but becomes \_ difcontented and '] forry, and 
 forfaketh them, and goeth into her ° Ether, and cometh not againe. 
 
 48. And then the Spirit of the Sunne, Starres, and Elements of 
 this world fuppofeth with it felfe [_ faying J now thou art in the rightj 
 the childe is thine, the foundation is laid, thou wilt bring it up, the 
 virgin muft be thine, thou wilt live therein, and have thy joy, [ de- 
 light, and habitation j in her, her ornament muft be thine ; and thus 
 (^ he3 attrafteth alwayes tohimfelfe in his great luft, by the Fiat 
 whidi in Eternity goeth not away •, and [he ] fuppofeth that he hath, 
 the virgin. 
 
 ^ StturnUs : this is done in the firft Moneth. 
 49. And there trte bioud of the Mother ( wherein the Tinfture of 
 the Mother is ) is drawne into the feede : and when the [foure J harfh 
 Fiat hath tryed {_ and perceivech '] that to be fweeter than its own Ef- 
 fence, then it frameth \_ Imageth or reprefenteth 3 it felfe with great 
 earneftnefle f or longing ] therein, and bccometh fharp in the Tin- 
 fture, and will create Adam,and fo fevereth the Materia [or matter] ^ 
 and then the Spirit of the Starres and Elements , is in the midft, and 
 ruleth mightily in the Fiat. 
 
 1^ fupitcr : this is done in the fecond Moneth. 
 $0. And then the iJfiZffrw [or matter [J is fevered according to 
 the wheele of the Starres, as they ( vi\. the Planets ) ftand in order at 
 this time, and which of them [ all ] is predominant, that ( by thi3||^ 
 Fiat ) figureth the matter moft, and the childe getteth a forme, afte^^ 
 the kinde of that [ Planet ] . 
 
 $ Mars : All this which followeth is done in tlie third Moneth. 
 51. Thus the matter ( by the Fiat ) is fevered into Members : and 
 now when the Fiat thus attrafteth the bloud of the Mother into the 
 matter, then p it is ftifled [ or choaked •, and then the Tinftureof the 
 bloud beconleth falfe, and full cf anguifh : for the [ foure 3 harlh Ef- 
 fence(2/;\. the Fiat) is terrified, andall the )oy (which the. (oure 
 (^ harfh 3 Fiat gat in the Tindure of the bloudj wirhdraweth ', and the 
 Fiat beginneth to tremble in the terrour, in the foure [ haifli ] Ef- 
 fence : and the terrour goeth away like a fiafh, and would fame de- 
 part and fly away out of the ElTence, and yet is wirhhel { bytheFiat, 
 which [terrour] is now turned hard and raadeTough by the Efience : 
 
 which 
 
Chap. 1 3. 7*^* Miferahle gate, 
 
 which now clofeth the childe about ( this is the skin of the childe ) : 
 and the Tinfture fliech fuddenly, flafhing upwards in the terrour, and 
 would be gone i yet it cannot neither (for it ftandeth in the Out-birth 
 \_ or procreation 3 of the Efiences ) but •! rifeth up fuddenly in the 
 terrour, and taketh the vertue f or power ] of ail the Effences with 
 it. And there the Spirit of the Srarres and Elements "^ figureth it feife 
 alfo therein, and fillcth it felfe alfo therein,in the flight, and fuppofech 
 chat it hath the virgin, and will goe along with if.and the Fiatgripeth 
 it all, and holdeth it C faft J i and fuppofech that the yerbam Dommi 
 [ the Word of the Lord ] is there in the ^uproare, that fhall create 
 the Adam, and it ftrengtheneth it felfe in the ftrong might of the tcr- 
 jfour, andcreatethagaine the uppermoft [part] of the body (vi-^. 
 the Head : ) and from the hard terrour ( which is continually depart- 
 ing and yet cannct ) conieth the skull, which enclofeth the uppermoft 
 Centre ; and from the departing out of the Efl'enccs of the Tindure 
 with the terrour inro the uppermoft Centre, come the veines and the 
 neck to be, going thus from the body into the head, into the upper- 
 moft Centre. 
 
 52. So alfo all the veines in the whole body come from the ter- 
 rour of the ' ftifling, where the terrour goech forth from all the Ef- 
 fences; and would be gone •, and the Fiat wichholdeth it svich his 
 great ftrong might. And therefore one veine hath aiwayes a divers 
 Efience from the other, caufed by the firft departing, where then the 
 Effences of the Srarres and Elements doe alfo mingle [or figure them- 
 felves] therein,and rhe Fiat holdech it all, and crcaceth it, and it fup- 
 pofeth thix. thtVcrbumDommi [ rhe Word of the Lord J wi:h the 
 ftrong mighty power of God is thcre,»here the Fiat muft create Hea- 
 ven and Earth. 
 
 ThsGAte of the great necejfitii andmi[eric^, 
 
 O Man, confider thy felfe, how hardly thou art befec here, 
 and how thou getreft thy niifei y in chy Mothers body : 
 Chfen-e i. O ye "Lawyer?, from what Spirit you ''[come to] 
 y know [ what is 3 right, confider this well for ic is deepe. 
 
 53. The Spirit ot the virgin ftieweth us the mviiery aga"ne,and the 
 great fec?t:i:e ; for the ftifling [ or flopping ~\ of the bloud in the Ma- 
 trix ( efpecially in the frait ) is the firft dying of the Effences, Vhere 
 they are fevered from the Heaven, fo that the virgin cannot be gene- 
 rated there, which fhould [have been 1 generated in A'iam,ii<:>'S\ the 
 heavenly vertue [or power J without Woman, alfo without rending 
 of his body ; and here the K-ngioa e [ or Oominion 1 of the Starres 
 and Elements begin in Man,where they take hold of Man and fringle 
 [ or qualifie 3 with him, make and fit him, alfo nourilh andnourture 
 hira, of which you may reade more about ^'^wT 
 
 127 
 
 ^ Stretchttb 
 
 forth. 
 
 ' Reprefmtctb, 
 
 (Hurljfburly^ 
 or fly hg up. ■ 
 
 « Cboil{:r,gy w 
 flopping. 
 
 ^yurifis. 
 * Can goe to 
 Larv. 
 yfucfge. 
 
jjg of the Creating of the mfna». Chap. 13* 
 
 Further in the Incarnation, 
 
 $4. And fo when the Fiat thus holdeth the terrourin it feife, fo 
 that the Elements till it, then that filling becomerh hard bodies i and 
 there the Fiat figui^th the whole Man with his bodily forir.e , all ac- 
 cording to the firft wreftling of the two Tinftures, when they wreftle 
 l" or ftrive J together in thefport of love, when the fecde is fowne i 
 and that Tinfture which there getreth thft upperhand ( whether the 
 mafculine or the feminine ) according to that ftx the Man is figured : 
 and the figuring \_ or fhaping ] is done very fuddenly in rhe (torm.e of 
 the anguilhing terrour, where the bloud is ftifled {^orltoptj: and 
 .there the Elementary Man getterh up, and the heavenly j^ man ] go- 
 typrhl(jv§^. eth do'jvne : for in the terrour, the bitter ^ fting is generated, which 
 rageth andraveth in the hard terrified [ foureneife or 3 harlhnelVe in 
 the great anxiety of the ftifled |^ or ftopped '] bloud. 
 
 $$. Women have fufficient experience of this,in the third MonetTi 
 ( when this is done in the fruit) |"and feele ] how the raging and 
 pricking cometh into their teeth, loynes,back,and the like : this Com- 
 eth upon them from the ftifled [choaked or ftopped ] Tinftu-e in 
 the fruit, and from their ftifled [ or ftopped ] bloud in the Matrix 
 becaufe the evill Tinfture qualifieth f or mingleth^with the good 
 [Tinfture iof their bodies Therefore in the fame manner as the 
 Tinfture in the Matrix fufl^reth paine, after the fame manner alfo the 
 good [Tindure ] fuftcreth in the members [ limnics or parts '] of the 
 Mother, as in the hard bones, teeth, and ribs, as fuch people know 
 . very well. 
 
 5 6. So now w hen the bitter fting [ or prickle 3 > C which is gene- 
 rated in the anxious terrour In the ftifling j^ cr ftopping ^ and in the 
 entring in of death, ) doth thus rage and rave, and fhew forth it felfe 
 in the terrour, and flierh upwards, then it is carched and withheld by 
 the [foure ] harfhnelTe.fo that it cannot get up aloft : for the [^foure] 
 harfhneffedraweth it continually the moreeagarly and vehemently, 
 » The raging of becaufe of, ics raging, and cannot endure it , from whence the prick- 
 thepriclile. ing often becomerh more terrible, and this is after no other tuanner, 
 than as when a man is dying, and foule and body part afuno'er, for in 
 the ftifling ^ or ftopping ~} of the bloud by the (_ foure ] harfhneflTe, 
 b The bitter the bitter death is alfo there: and therefore ** ft is like a furious whirl- 
 ftingorpnt^lc. iiJg vihcele, or fwift horrible thought, which worrieth andvexethit 
 felfe : and here is a Brimftone Spirit, a venomous [ poyfonous J hor- 
 rible aking fubftance in the death ■■, for it is the Worme to the fpring- 
 ing up of the life. • 
 
 $7. And now v/hcn the Spirit of the Srarres and Elements, hath 
 mingled [_ or figured lit felfe together in the Incarnation, then the 
 vcrtue [ or power ] oF the Srarres and Elements is together wheeled 
 
 in 
 
Chap.ij. 
 
 The Miferable gate* 
 
 in this raging, where then ( in this anguifh ) the Spirit of the Starres 
 attraftech the vertue of the Sunne to it , and * manifefteth it felfe in 
 the vertue of the Sunne, from whence there arifech a twinckling flafh 
 in this raging, from whence the hard [ foure ~\ harfh anxiety is terri- 
 fied, and finketh downe : and there the terrible Tinfture goeth into 
 its <* Ether i for the Effence of the (^foure ] harfhnefle in the Fiat is fo 
 mightily terrified at the flafh, that it becometh [^ faint 3 impotent 
 [I or feeble ] , and finketh back, « expandeth it felfe and groweth 
 thin. 
 
 $8. And the terrour [fkreekel, or flafh of fire, is done in the bit- 
 ter prickle •, and when it rcflcfteth it felfe back in the dark [ foure or^ 
 harfti anxiety in the Mother,, and findeth her fo very foft [^ gentle 3 
 and overcome, then it is much more terrified than the Mother : But 
 this terrour happening thus in the foft Mother, fhee becometh white 
 and cleere in the twinckling of an eye, and the flafh remaineth in the 
 anguifh, in the roote of the fire , and now therefore it is a fkrecke 
 Q or terrour] of great joy, and it is as when water is throwne into the 
 fire, where the T foure J harfh f quality is then quenched, and the 
 [] fourenefle or ] harflineffe is then fo mightily overjoyed with the 
 light, and the light with the Mother the [_ foureneffe or ] harfhnefle 
 wherein it is generated, that there is no fimilitude to [compare ]ic 
 j^ with, J for it is the birth and the beginning of the life. 
 
 O Sol : All this which followeth is done in the en- 
 trance of the fourth Moncth. 
 
 5p. And as foone as the light of life appeareth in the (^ foure 3 
 harfhneflfe and foft Mother , fo that the [ foureneflTe or ] harfhnefle 
 comech to taf\e the light of life, |^ and findeth 3 that itisfomeeke, 
 plcafant, [ lovely ] and full of joy •, then it exulteth with great de- 
 light L defire and longing ~\ after the light, to I mix it felfe there- 
 with, and apprehend it, fo that its luf\ [ or longing delight ] and ver- 
 tue gocth forth from it after the light ', which luft [or longing de- 
 light J is the vertue of the light j and this out-going ^ lof\ in the love, 
 is the noble Tinfture, which is there new generated to be the childes 
 own : and the Spirit which is generated out of the anguifh in the flafh 
 of the fire, is the true [ and reajl 3 foule which is generated in Man, 
 
 6c. Nowhere it is efpecially to be obferved, where 'it dwellech, 
 and whence Heart, Lungs, and Liver come efpecially the Bladder and 
 ^ Gutts, and the Braine in the Head j alfo the underftandingand fen- 
 fes ■, thefe I will here fet do- n one after another : It cannot (well orj 
 fufiiciently be exprefied by a humane tongue , efpecially the order 
 which is I obferved in the twinckling of an eye in Nature ^ it would 
 require a great Volume to defcribeit in : and as the world accounrech 
 us too "^ wcake to (^ be able to ] defcribe it j fo wee account our felves 
 much weaker \_ and more unable J : and it is with us as Ijatah faith : 
 
 S lam 
 
 ti9 
 
 ^ Or, difcove- 
 reth. 
 
 ^ Or, RecefU' 
 cle. 
 
 'Openetb it 
 felfe out' 
 Tvtrds, 
 
 profcrtj. 
 
 ilnfea. 
 *» Delight. 
 
 '■ The foule. 
 ^Dane orper- 
 
 fvtKcd. 
 
 "^ Simple^ or 
 fi'^jy andvayd 
 of u7id:rfiind- 
 ingycndnnti- 
 
 bU. 
 
150 Of the Birth and Cbap.14, 
 
 J am found of tbct/i that fought me mt, md IfM/ov^ne tf them that tvert 
 ignorMt ofmee^ andoffuch as inquired n9t after mee. 
 *• High i(»ov- 6r. I fay, " this hath not been fought, but wee fought the heart of 
 ledge. God, that wee might hide us therein from the "> tempefl; of the Devill, 
 
 • sterme. but when we came there, then the loving virgin out of Paradifc met 
 uSj and oftered us htr love, fhee would be kinde[^ and friendly '] to us, 
 and be betrothed to us for a Companion, and Ihewrus the way to 
 Paradife, where wee fhall be fafe from the ftormy tempefk, and ftice 
 carried a branch in her hand, and faid. We will plane this, and a Lilly 
 fhall grow, and I will come to thee againe i from whence wee gat this 
 longingjto write of the amiable virgin, which did fliew us the way in- 
 to Paradife : where we muft goe through thekingdomcof this world, 
 and aifo through the kingdomc of Hell ; and no hurt done us, and ac- 
 cording to that [ direftion of her's 3 ^^e write. 
 
 f That mdy not 
 btfiund. 
 
 *Or, there the 
 life m the Holy 
 GhoH budietb 
 forth in the 
 place yf the 
 foure Ele* 
 ments. 
 'MM. 
 
 Chap. XIV. 
 
 Of the Birth And Troi^agAtion of LMan, 
 
 The very fecret gate. 
 
 I. 
 
 IF wee confidernow the fpringing up of the life, and in what 
 place of the body it is where the life is generated, then we fhall 
 rightly finde the whole ground of Man, and there is nothing fo 
 fecret in Man p but that it may be found. For wee muft needs fayjthat 
 the Heart is the place, wherein the noble life is generated, and the 
 life againe generareth the heart. 
 
 2. As it is mentioned above, fo the life in the anguifh with the 
 kindling of the light,taketh its beginning from the glance of the Sun- 
 fliine, from the Spirit of the Srarres and Elements ia the great* an- 
 guifh ,wherc death and life wreftle one with the otherr for when man 
 departed from Paradife into another Birth (viT^.'mto the Spirit of this 
 -*©rld, into the quality of the Sunne, Starres, and Elements ) then 
 the Paradificall C vifion or ] feeing, ceafed [ or was cxtinguifhcd 3 
 where man fecth from the divine vertue, wirhout [need of 3 the Sun 
 and Starres '•, where the ^ fpringing up of the life is in the holy Ghoft, 
 and the light of God is the glance of the Spirit, from whence r he 
 fceth *, which went out ; for the fpirit of the foule went into the Prin- 
 ciple of this world. 
 
 g. You muft ndt fo underftand it, as if it were extinguifhed In it 
 felfetNoi but i^e foule of /^^(JM went out, from the Principle o£ 
 God, into the Principle of this world iand therein now the Spirit of 
 
 every 
 
Chap. 14. ^Propagation of Man, 
 
 vttt^ foule is thus generated againe by humane propagation , as is 
 mentioned before j and it cannot be otherwife.' and therefore if wee 
 would be fit for the kingdome of Heaven, wee muft be regenerated 
 anew in the Spirit of God, or elfe none can inherire the kingdorre of 
 God, as Chrift taught us faithfully ', of which I will write hereafter, 
 that it may be a fountain for the thirfty, and a light to the noble way, 
 in the blofibme of the Lilly. 
 
 4. And wee muft hert know, that our life ( which wee get in our 
 "Methers body [ or womb ] ftandcth meerly and onely in the power 
 ©f the Sunne, Scarres, and Elements*, fo that they not onely figure 
 \_ or fafhion ] a childe in the Mothers body, and give it life, but alfo 
 bring it into this world, and nourifh it the whole time of its life, and 
 bring it up, alfocaufe fortune and niif-forrune to it, and at laft, death 
 and corruption, and if our Effences ( out of which our life is genera- 
 ted ) were not higher , in their firft degree out oiAdum, \ than the 
 Beafts] then wee fhould be wholly like the Beafts. 
 
 5. But our *" Effences arc generated much higher in the beginning 
 of the life in ^ Jaw, than the beafts, which have their Eflencesbut 
 meerly from the fpirit of this world, and it muft alfo, with the fpirit of 
 this world in a corruptible fubftance, goe into its eternall Ether: 
 whereas on the contrary ,the effences of Man are proceeded out of the 
 unchangable eternall mind of God,which cannot in eternitie corrnpr* 
 
 6. For svee have a certain ground of this, in that, ourmindecan 
 finde and conceive all whatfocver is in the fpirit of this world, which 
 no beaft can do : for no creature can * conceive [^further or^ higher 
 than [ what is 3 in its own Principle, out of which its own Effences 
 are proceeded in the beginning : but wee ( that are Men ) can cer- 
 tainly " conceive [ of that which is] in the Principle of God, and alfo 
 [_ of that which is J in the anguiftiing kingdome of Hell ( where the 
 Worme of our foule in the beginning in ^dam originally is ) and this 
 no other creature can doe. 
 
 7. But they thinke \_ confider or imaginel onely how to fill them- 
 felves and multiply, that their life may fubfift : and wee alfo receive 
 ^ no more from the Spirit of the Starres and Elements : and y there- 
 fore alfo our children are naked and bare, with great inability and 
 without underftanding, and now if the Spirit of this world had full 
 r perfeft and abfohite '] power over the Effences of the childe, then 
 he would cafily put his rough garment upon it a\\o(yi'^.z rough hide) 
 but he mult let that aloffe : and he muft leave the Effences in the firft 
 and fecond Principle, fo M*is own choofing, to binde and yceld him- 
 felfe to which [ Principle ] he will •, which man hath ( undeniably ) 
 in his full power, which I v/ill expound in its own place according to 
 its worth, and deeply demonftrate ir, in fpite of all the Gates of the 
 Devill, and this vsorid, which ftrive much againft it. 
 
 S 2 8. Our 
 
 151 
 
 ^AElive ejfett' 
 tiaU vertues , 
 orfacuUkti 
 
 imagme. 
 
 " Meditate , 
 coajider, or 
 thmlfi^. 
 
 ^ Thin the 
 beafts doe. 
 yBecaufe ou; 
 Ejfeiica hivc 
 abgher begin' 
 n.'ng t has the 
 be lifts. 
 
132 
 
 of the Birth And 
 
 Chap.i4. 
 
 *BeelKg! or 
 ptblinntes. 
 
 Otyfounnefi. 
 
 ' Captive. 
 
 * By their long- 
 ing after y or 
 impriming the 
 hurt of God 
 in their 
 thoHgks, 
 
 8. Oar life in the Mothers body hath its heginning wholly , as is 
 above mentioned : and ftandech there nowjn the quality of the Sun 
 and Starres, where then, with the kindling of the light , a Centre 
 fpringeth up againe, where inftantly the noble Tinfture thus genera- 
 teth it felfe (out of the lighr,out of the joyful! Eflenccs of the[^foure] 
 harlh, bitter, and fiery kinde [ or quality J ) and fetteth the Spirit of 
 the foule in a great pleafant habitation : and the three * Effences 
 ( z/»q;_. harftinefle, bitterneffe, and fire ^ are in the kindling of the life 
 fo very faft bound one to another, that they cannot ( in eternity ) be 
 feparated one from another, and the Tinftare is their eternall houfe, 
 wherein they dwell, which ^ houfe ] they themfelvcs generate from 
 the beginning unto eternitie, which againe giveth them life, joy> and 
 luft [ or delight ] . 
 
 The(trong gate of the IndiJJoluble Bandof the foule, 
 
 p. Behold, the three Effences, (vi\. [ foureneffeor 3 harfhnefle, 
 bitterneffe, and fire ) are the Worme or Spirit \_ that dicth not ~\ 
 • Harlhneffe is one Effence , and it is in the Fiat of God, out of Gods 
 eternall will : and the attrafting of the [foure ] harflineffe is the fting 
 [ or prickle 3 of the bitterneffe, which the [foure 3 harfhneffe can- 
 not endure, but attrafteth continually the more forcibly to it % from 
 whence the prickle continually groweth greater ,which yet thej^fourcj 
 harfhneffe holdeth ^ prifoner ', and this together is the great anxiety, 
 which was there in the darke minde of God the Father, when the 
 darkneffe was anxious [or longed] after the light •, from whence in 
 the anxiety ( from the glance of the light ) it attained the twinckling 
 flafh : outof which the Angels were created, which afterward were 
 enlightened from the light of God ( ' by their Imagination into the 
 hear t of God )i and the other ( like Lucifer ) for their haughtineffe 
 [_ or prides 3 Take, remained in the flafh of fire and anxiety. 
 
 lo. This Birth [ or adive property ) , with the Indiffoluble Band, 
 is generated in every foule : and there is no foule before the kindling 
 of the light in the childe in the mothers body : for with the kindling, 
 the eternall Band is knit [ or tied ] fo that it fkandeth eternally, and 
 this Worme, of the three Effences, doth not die , nor fever it felfe ; 
 for it is not pcffibIe,Qbecaufe3 they are all three generated out of one 
 [ onely J fountaine, and have three qualities, and yet are but one be- 
 ing [ or fubftance ] , ( as the holy Trinity is but in one onely Effence 
 Q or fubftance 3 ) and yet they have three Originalities in one Mo- 
 ther, and they are one j^ onely 3 being £ or fubftance 3 ''» one ano- 
 ther. Thus alfo ( and not a whit leffe ) is the foule of man, but onely 
 one degree in the firlt going forth : for it is generated out of the Fa- 
 thers eternall will ( and not out of the heart of God ) yet the heart of 
 God is the ncercft to it of all. 
 
 II. And 
 
Cli^p. 1 4^ Propagation of Mafil 
 
 11. And now it may very exaftly be underftood by the Effences 
 and property of the foule, that in this houfe of flefh ( where it is as it 
 were generated ) it is not at home : and its horrible fall may be alfo 
 underftood [thereby 3 *• for it hath no light in it felfe of its own, jc 
 mnft borrow its light from the Sunne: which indeed fpringeth up a- 
 long with it in its Birth, but that is corruptible, and the Wormeof 
 the foule is not fo : and is fcenc that when a man dyeth ^ it goeth our. 
 And ifthen the divine light be notagaine generated in the Centre, 
 then the foule rcmaineth in the eternall Darkneffe, in the erernall an- 
 guifhing [^ fource or J quality of the Birth , where nothing is to be 
 found in the kindled fire, but a horrible flafh of fire, in which [fource 
 property or ] quality alfo the Devils dwell ; for it is the firft Prin- 
 ciple. 
 
 12. And the foiile here in this world ufeth the light of the third 
 Principle, after which the foule o(Adam lufted, and thereupon was 
 captivated by the Spirit of the great world.But if the foule be regene- 
 rated in the Holy Ghoft, fo that its Centre to the regeneration fpring 
 forth*, then it feeth with two lights, and liveth in two Principles: 
 and the moft inward [ Principle] ( vi\. the firft ) is fhut up faft, and 
 hangeth but to it, in which the foule is tempted and afflided by the 
 Devill ; and on the contrary the ^ virgin (which belongeth to [ and is 
 in 3 the Tinfture of the Regeneration j and in the departure of the 
 body from the foule, fhall dwell [in the fame Tinfture 3 ) , is in con- 
 tinuall ftrife and combate with the Devill, and tramplech upon his 
 head in the vertue [ and power ] of the ffoules J Prince and S Cham- 
 pion, (s'/X. the fonne of the virgin ) when a new body (out of the 
 vertue [or power 3 of the foule) fhall** fpring forth intheTindure 
 of the foule. 
 
 13. And that(when the foule is ' departed from the body) it might 
 no more be pofiibly tempted by the Devill and Spirit of this world, 
 there is a quiet reft for the foule included in its Centre in its own Tin- 
 ^ure, which ftandech in Paradife,betwixt the kingdome of this world 
 and the kingdome of Hell,to continue untill God fhall put this world 
 
 , into its ^ Echer, when the number of men, and figures ( according to 
 the depth of the eternall minde of God ) fhall be finilhed. 
 
 14. And now when wee confider how the temporary and tranfito- 
 ry life is generated •, we finde that the foule is a caufe of all the 1 mem- 
 bers [^ or faculties 3 of [^ or to 3 the life of Man, and without it there 
 would not be one' member [ to, or ] of the life ot man generated. 
 For when wee fearch [ into 3 the beginning and kindling of life, wee 
 finde ftrongly with cleere evidences all manner oFl faculties or3mem- 
 bers ; fo that when the cleere light of the foule kindlethjthen the Fiat 
 ftandeth in very great joy, and in the twinckling of an eye doth in the 
 Matrix, fever the pure from the impure,of which the Tinfture of the 
 
 lOulfi, 
 
 «J3 
 
 <* The light of 
 i he Sunne, or a 
 Ma.7is facu'tie 
 beboldixg ef 
 that ligi'jt cea- 
 feth. 
 
 * In true re^ 
 
 figfiaim. 
 
 ^The vertue or 
 potver of God, 
 
 s Saviour^ or 
 Conquerour. 
 ^Ot, be gent- 
 rated. 
 ' Oy federated. 
 
 * Or, nctptcf 
 clc. 
 
 ^Organs or Iti' 
 (irumnts. 
 
154 Of the Birth A»d Chap.14, 
 
 " Or> nor'n' ^^^^^ '" ^^ ''S^fj is the "' worker, which there rencweth it, but the 
 fmfier. Fiat createth it. 
 
 15. And now when the [ foure 3 harfli Matrix is [ made ] fo very 
 humble, thin, and fweet, by the light, the [ ftcrae or j ftroni horrour 
 (which was fo very poyfcnous before the light [ kindled J ) flieth 
 upward y for it is terrified at the nicekncfic of die Matrix ; and it is a 
 terrour of great joy, yet it rerainerh its ftrong \_ or ftcrne J right \_ or 
 property 3 , and cannot be changed, neither can it get tarrefrom 
 thence ( for it is withheld by the Fiat ) but it raifeth it fclfe fuddenly 
 alcfr, and the terrour niakech it a filme from the[^ foure or] harfh 
 n Ahtve up»»i Fiat which hoideth the terrour faft, and that is now the Gall " of the 
 about or nart heart. 
 
 the heart. i^- Bat when the Matrix(from which the terrour was gone forth) 
 
 was thus loofed from the terrour of the anxiety, and became fovery 
 
 fweet, like fweet water •, then the fpirit of the great world figured 
 
 {, or imprinted it felfe j inftantly, in the Matrix, and fijlech the foure ' 
 
 Elements alfo within it •, and thinketh with ic felfe, now 1 have the 
 
 o that whkb fweet virgin : and the Fiat createth ° it, and fevereth the Elements, 
 
 was brougbl which alfo are in ftrife : and each of thera would have rhe "virgin, and 
 
 ifi, areinawreftling, till they one overcome another , and that the fire 
 
 (being the mightieft and the moft ftrong) ftay above and the water 
 
 fink down : and the earth, being a hard grofi'e thing muftftay below ; 
 
 p }{\ngdomc or But the fire will have a p Region of its own. 
 
 Dominion. i ?• For rt faith, I am the Spirit and the life,I will dwell in the vir- 
 
 gin : and the [ foure ] harfh Fiat attra^eth all to it, ard maketh it a 
 ^ Or fubfimce Mefch [ Ma^j. 1 concretion ] and moreover Q it maketh it ] flefh : 
 * and the fire keeperh the uppermoft Region ( v.\. the heart : ) for the 
 
 foure Elements fever themfelvts by their ftr!fe,and every one of them 
 ^O^pomnm. nr,aketh it felfe a feverall^ Regiontand the Fiat maketh all to be flefti ; 
 onely the Aire would have no fiefh •, for it faid, I dwell in no houfe,' 
 and the Fiat faid, I have created thee, thou art mine > and dofed it in 
 with an inclofure, that is the bladder. 
 
 i8. Now the other Regions fet themfelves in order •, firft the fterne 
 flafh, that is the Gall : and beneath the flafh, the fire, whofe Region is 
 th.e heart i and beneath the fire, the water , whofe Region is the Li- 
 ver ; and beneath the water, the earth, whofe Region is [ial the 
 Lungs. 
 
 19. And fo every Element quahteeth [ or aftcthj in its ow n fource 
 [ or manner of operation ~] , and one could doe nothing without the 
 other, neither could one have any mobility without the other: for 
 one generateth the other, and rhey goe all foure out of one Original!, 
 and it is in its Birth, but one onely [ thing or j fubftince, as I have 
 'Or pefira- "i^n^'oned before at large about the Creation, conceroing the '"birch 
 
 mg^ 
 
 of the foure Elements 
 
 20. The 
 
Chap. 14. Propagation of Man. 
 
 20. The [foureftrong or 1 bitter Gall ( fii^. the terrible poyfo- 
 ■ous flafh of fire ) kindleth the warmth in the heart, or the fire, and 
 is it felfe the caufe, from whence all elfe take their Originall. 
 
 2 1. Here we finde againe, in our confideration, the lamentable, 
 and horrible fall, in the Incarnation, becaufe when the light of life 
 rifcih up, and when the Fiat in the Tiafture of the fpiritof the foule 
 renewerh the Matrix, then the Fiat thrufteth rhe death of the iVi fling 
 f choakingi checking, or ftopping ] and perifhing, in the fternTiefie 
 ( t/i^. the impurity of the ftitled [_ or checked j bloud ) from it feife, 
 out of its Eifences, andcafteth it a^'ay : and will not endure ic in the 
 ' body, but as a "fuperfluity, the Fiat it felfe, driveth it out,and of its 
 fough [ glutinous ] fourenelVe, maketh an enclofure round about it, 
 v'i\, a filme, or gut, that it inay touch neither the flafh nor the fpirit, 
 and leaveth the nerhermeft port open for ic , and " banifheth it eter- 
 nally, becaufe that impurity doth not belong to this Kingdonie : as it 
 
 ^happened aifo to the earth : when the 5' Fiat thruft it out of the Ma- 
 trix in the middeft in the Centre, upon a heape [ as a lump] , being it 
 was ui>fic for heaven, fo alfo * here. 
 
 22. And we tinde greater niyfteries yet in * evidence of the horri- 
 ble fall : for after that the foure Elements had thus {^t themfelves e- 
 very one in a feverall Region : then they made themfelves Lords over 
 the fpirit of the foule, which was generated out of the Eifences , and 
 they have taken it into their power,and qualifie with it. The fireji//-^. 
 the mighticft of them, hath taken it into its ^ Region[or jurifdiftion^ 
 in the Heart : and there it muft ' keepe , and the bloflbm and light 
 thereof goeth out of the heart> and moveth upon the heart, as the 
 kindled light of a Candle : where the Candle refembleth the tleflily 
 heart, with the Eflences out of which the light fhineth. And the fire 
 hath let it felfe over the Eflences, and continually reacheth after the 
 light, and it fuppofeth that it hath the virgin, Vii^ the Divine vertue 
 £ or power]. 
 
 25. And there the holy Tindure is generated out of the Eflences, 
 which regardeth not the fi[«, but fetteth the Eflences (x'i^.the foule) 
 in its pleafant ^ joy.Then come the other three Elements out of their 
 Regions, and fill themfelves alfo by force therein, each of them would 
 tafte of the virgin, receive her and qualifie [or mingle 3 with her: 
 vi\. the water, that fillech it felfe by force alfo therein, and it tafteth 
 the fwect Tinfture of the foule : and the fire faith, I would willingly 
 keepe the water, for I can quench my thirft therewith, and refrelli my 
 felfe therein. And the Aire faith ; I am indeed the fpirit, I will blow 
 up thy heate and fire, that the water doe not choake thee. And the 
 iire faith to the Aire, I will keepe thee, for thou upholdeft my quality 
 for mee, that I alfo goe not out. And then cometh the Element [of] 
 ( Earth ) and faith, What will you three doe alone ? you will (tarve 
 
 and. 
 
 135 
 
 t Corpus. 
 ■J Excremmt. 
 
 * Condcmnetb, 
 
 y At the Crea- 
 tion. 
 
 * In tht Incar- 
 nation. 
 
 * Tefiimonie. 
 
 b Or, Dominh 
 
 on. 
 
 ^Tk Spirit 
 
 rauji there be 
 
 l^cpt in okdi- 
 
 ence. 
 
 d 7{efrefhmiittf 
 or hibitiition> . 
 
13< 
 
 Of the Birth and 
 
 or r»le. 
 
 [Its fruits. 
 
 5 In the /?fl- 
 mailf^ and 
 Guttr. 
 
 ^TbevertHCof 
 tbtirfrujt, 
 
 '[ Oiyfubjiance, 
 
 * Or, WAyefi 
 cfcape mte. 
 
 
 Chap. 1 4; 
 
 and confome one anocher y for you depend all three on one another, 
 and devour your (elves, and vv'hcn you fhall have con fumed the water, 
 then you extinguifh •, for the aire cannot move, unlelie it have fome 
 water : for the water is the mother of the aire, which geoeratcth th« 
 aire : Moreover, the fire becomerh much too fierce [ violent and ea- 
 gar 3 ( if the water be confumed ) and confumech the body, and then 
 our • Region is out, and none of us can fubfift. 
 
 24. Then thus <ay the three Elements ( the fire, the aire, and the 
 water ) to the Earth j Thou art indeed too dark, too rough, and too 
 cold, and thou art rejefted by the Fiat : wee cannot rake thee in,thou 
 dedroyeft our dwelling, and maked it dark and linking, and chou af- 
 flifteft our virgin,which is our oncly delight and treafure wherein wee 
 live. And the Earth faith j yet pray take my f Children in, they are 
 lovely, and of good cfteemes, they afford you meate and drinke, and 
 cherifh you that you never fuftcr want. 
 
 25. Hereupon,thus fay the three Elements ; but fo they may after- 
 wards get a dwelling in us, and may come to be ftrong and great) and 
 then wee mufl: depart,or be in fubjcftion to them : and therefore wee 
 will not take them in neither, for they may come' to be as rough and 
 cold as thou arc : yet this wee will doe : thou raayft let thy children 
 dwell in our 5 Courts and Porches, and wee will come and be their 
 Gueft, and eate of their ** fruit , and drinke of their drinke, elfe the 
 water which is contained in the Element would be too little for us. 
 
 25. Now thus fay the three Elements ( fire, water, and aire, ) to 
 the Spirit, fetch us children of the earrh, that they may dwell in our 
 Courts, wee will eate of their ' Eflenccs, and make thee ftrong. Here 
 the Spirit of the foule ( like a captive ) muft be obedient, and muft 
 reach with his Etfences, and fetch them forth. And then cometh the 
 Fiat, and faith, No : thou " mighteft ^ fo ] out-run mee : and [ the 
 Fiat 3 created the reaching forth, and there came forth from thence, 
 hands and all otiier effences and formes, as it is before our eyes, and 
 the Aftronomkui \^ Afironomcr j knowech it well , yet he knoweth 
 not the fecrefie of it, although he can expound the ' fignes according 
 to the Conftellation and Eiciiients, which qualifie [ and mingle ] to- 
 gether in the Eflenccs of the Spirit of the foule. 
 
 27. Andnowwhevi t!ie hands (in the will) reach after the chil- 
 dren of the Earth ( v»h.ch |_ reaching forth j yet, is no ocher than a 
 willin thefpiritof thcchilde ill the Mothers body) then the Fiat is 
 there,and maketh a grcit roome in the Courts ut the three Elements, 
 and a tough firraeincioiuie round about it, that they niay not touch 
 the flefh ; for the flefh is afraid of the children of the earth, becaufe 
 the earth is rhrowne away ( for its rough ftinking darknelie ) , and it 
 trembleth Jor great le^ie : and it looketh ftili about after the beft 
 £ meancsj ( leaft the children oi the earth fhould be too rough for it, 
 
 and 
 
Propagation of Man. 
 
 ro Oftt'Ut. 
 
 ° Vmd'mg and 
 biohbing li{e 
 fostlds. 
 
 P The (pirit of 
 the earth. 
 
 Chap. 14. 
 
 and might caufc a ftinke ) that fo it might have an •" opening, and 
 might caft away the ftink and the filth,and \_to'] it maketh out of the 
 Court ( which Is the maw [ or ftomack] ) an outlet and Gate : and 
 environeth the fame with its tough [ fonre 3 harfhnefle, and fo there 
 is a Gott. 
 
 28. But becaufc the " Enemy is not yet in fubftance , but onely in " Thcftin^s, 
 the will of the Spirit, therefore it goeth away very llowly downwards, 
 and feekcth for the Port, where it will make an outlet and Gate, that 
 it may ca(\ away the ftinke and tilth, from whence the Gutts are fo ve- 
 ry long and <» crooked. 
 
 29. Now when this Conference ( which is fpirituall , between the 
 three Elements, fire, aire, and water ) was perceived by the Spirit of 
 the earth ( vi-^. the Effences in the Region of the Lungs ) then P it 
 cometh at laft (when the habitation, or the Court was already built 
 for the children of the earth jand faith to the three Elements, Where- 
 fore will yee take the body for the Spirit ? Will you take the children 
 ofthe earth, and feed upon them? lam their fpirit, and am pure, I 
 can ftrengthen the Effences of the foule with my vertue and effences, 
 and uphold them well, take mee in. 
 
 §0. And they fay, yes, wee will take thee in , for thou art a mem- 
 ber of our fpirit, thoufhali dwell in us, and ftrengthen the Effences 
 of our fpirit, that it may not faint •, yet wee muft alfo have the chil- 
 dren of the earth ( for they have our quality alfo in them ) that wee 
 may rejoyce : and the Spirit ofthe Lungs faith j Then I will live in 
 you wholly, and rcjoyce my fdfe with you. 
 
 ThegatiofaeSyd,reall,or'jlarry spirit. tfui^lt 
 
 § I. Thus now when the light of the Sunne ; which had difcovcred west, or pre- 
 
 and imprinted it fclfe in the fire- flafh of the Effences of the fpirit,and dominamy. 
 
 wasftiiningin the fire- flafh (as in aftrange vertue, and not in the tHotCttheEf- 
 
 Sunnes own vertue ) [ when he J feeth, that he hath gotten the 'i Re- fitces of the 
 
 gion, and that the ' Effences'of the foule ( which are the Worme or foulc are the 
 
 the Spirit ) as alfo the Elements will rejoyce in his vertue and fplen- fforme or Spi- 
 
 dour, and that the Elements have made their foure Regions [ or Do- rit that never 
 
 minions^andhabitations, for an everlafting poffeflion, andti)a;.^he dyctb. 
 
 fhould be a King, and that * they ftiould ferve at Court ( in the Spirit ^ The Sunne. 
 
 of the Effences} in the heart, and fo exceedingly love him, and re- ^TbeRLmmts. 
 
 Joyce in their fervice, and have befides brought the " children of the " The frniis of 
 
 earth, that the fpirit might prefent them (where then they will firft theEArih. 
 
 be frolick and potent, and eate anddrinkeof the * Effences of the " Or, venues. 
 
 children ofthe earth ) then y he thinketh with himfe'fe, it is good to y The Sunne. 
 
 dwell here, thou art a King, thou wilt bring ^ chy kindredfoff fpring, » The worldly 
 
 or Generation j hither, and raife them up above the Elements, and Tvifc j cr the 
 
 make thy felfe a Region £ or Dominion J, art not thou the King? Children of 
 
 T ( here the Sunne. 
 
13^ Of the bM And Chap,i4, 
 
 ( here is the Gate where the children of this world are wifer than the 
 children of light. O Man ! Confider thy felfe ! ) And he draweth the 
 Conl^ellacions to hinit and bringeth them into the Eflences, and fets 
 them over the Elements, with their wonderful] and unfearchable va- 
 rious Effences ( whofe number is infinite, ) and maketh himfclfe a 
 Region and Kingdomeof his Generation in a ftrangeCountrey. 
 
 §2. For the Eflences of the foule are not this Kings own, he hath 
 not generated them, nor they him •, but he hath, by luft, imprinted 
 himfelfe alfo in its Effences , and kindled himfelfe in its fire-flafh, of 
 purpofe to finde its virgin, and live in her j which is the amiable di- 
 vine vertue [or power : ] becaufe the fpirit of the foule is, out of the 
 eternall, and had the virgin, before the Fall, and therefore now the 
 Spirit of the great world continually feeketh the virgin in the Spiric 
 of the foule, and fuppofeth that fhee is there ftill, as before the Fall, 
 where the Spirit of the great world appeared in Adams virgin with 
 very great joy, and defired alfo to live in the virgin, and to be eter- 
 nall y becaufe he felt his corruptibility, and that he was fo rough in 
 himfelfe, therefore he would faine partake of the loving kindneffe and 
 iweetneffe of the virgin, and live in her, that fo he might live eternal- 
 ly, and not break [ corrupt or perifh ] againe. 
 
 33. For by the great longing of the Darknefle, after the light and 
 vertue of God, this world hath been generated out of the Darknefle, 
 where the holy vertue of God [ Ihone or '\ beheld it felfe in the Dark- 
 nefle : and therefore this great defiring and longing after the divine 
 vertue, continueth in the Spiric of the Sunne, Starres, and Elements, 
 and in all things : All groane and pant after the divine vertue, and 
 would faine be delivered from the vanity of the Devill ; but feeing that 
 
 J Corrupthn* cannot be, therefore all creatures muft waite till their • Diflblution, 
 when they Qfhall ] goe into their Ether, and get a place in Paradife, 
 yet onely in the figure and fhadow, and the Spirit ^ muft 3 be ' dif- 
 -fblved, which here hath had fuch luft f or longing ] . 
 
 34. But now this luft [_ or longing J muft be thus> or elfe no good 
 creature could be, and this wmrld would be a meere Hell and wrath- 
 fiilnefle> And now feeing the virgin ftandeth in the fecond Principle, 
 
 ^The fpirit of fothat the fpirit of this world cannot pofUbly reach to her, and yet 
 
 the great that the virgin doth continually behold her felfe [or appeare 3 in the 
 
 Tvorid. Spirit of this world, to [ fatisfie 3 the luft and longing in the fruit and 
 
 • The fpirit growing of every thing, therefore *" he is fo very longing, and feeketh 
 of the great the virgincontinually : he exalteth many a creature in great skill and 
 "Ph/rld. cunning fubtilty, and he bringeth it into the higheft degree that he 
 
 * Set mere of canjand continually fuppofeth that fo the virgin fhall againe be gene- 
 tbU ftr'fe in rated for him •, which he faw in Adam before his fall •, which alfo 
 cap. 12. from brought Adam to fall, in that ' he would dwell in his virgin, and with 
 3^ to tbt 47 his ^rcat luft fo ^ preffed Adamy that he fell a flcepe ', that is, he fet 
 ver/i,. himfclfe 
 
• Adams in- 
 ward tree of 
 TempiatioK. 
 
 *Ot,atlmgtb, 
 
 Chap. 14.^ 'Propagation of Man. ,^p 
 
 himftlfe by force in Adam Tinftore dofe to die virgin , and would 
 faine have qualified in her, and [^ mingled J with her, and fo live eter- 
 nally, whereby the Tinfture grew weary, and the virgin withdrew. 
 
 i$. And then Ad4m fell, and was feeble, which is called fleepe : 
 This was the « Tree of Temptation C to try 'J whether it was poflible 
 for Adam to li/c eternally in the virgin, and to generate the virgin a- 
 gain out of himfelfe, and fo generate an Angelicall Kingdome. 
 
 55. But feeing ]\t could not fo be ( becaafe of the fpirit of this 
 world ) therefore was the outward Tempution firft taken in hand by 
 the Tree of the fruit of this world. And there Adam became *^per- 
 fedly a man of ijiis world, and did eate and drinke of the earthly Ef- 
 fences, and infefted, for mingled] himfelfe with the Spirit of this 
 world, and became that C Spirits ] own, as wee now fee by wofull ex- 
 perience, how that r Spirit J poffelfeth a childe in the mothers body 
 in the Incarnation : for he faioweth not any where elfe to feck the 
 virgin, but in man, where he firft of all efpied her. 
 
 3 7. Therefore he doth wreftle in many a man ( that is of a ftrong 
 Complexion, in whom the virgin doth often behold her felfe) fo very 
 hard, continually fuppofing he fhall get the virgin, and that fhee fhall 
 be generated for him : and the more the foule refifteth him,and draw- 
 eth neere to the heart of God, 8c panteth to yeeld it felfe over there- 
 to ( where the amiable virgin not onely freely looketh upon it, but 
 dareth even for a long time even to fit in its neaft, []vi^. in 3 the Tin- 
 fture of the foule, ) the more ftrong and [ eagar or j defirous doth the 
 fpirit of this world come to be. 
 
 §8. Where then the King ( "S"'?:. the light of the Sunne ) is fo very 
 joyfnll, in the Spirit, and doth fo highly triumph, exult, and rejoyce, 
 that he moveth all the Effences of the Starres, and bringeth them in- 
 to their highcft degree,to generate her ; where then all Centres of the 
 Starres flie open, and die loving virgin beholdeth her felfe in them. 
 Where then the Effences of the foule ( in the light of the virgin ) 
 can fee in the Centres of the Starres, what is in its f originall and * Ift the origin 
 fource. n<dl andxptU' 
 
 3p. Ofwhich my foule knoweth foil well, and hath alfo received ffr'mgoftht 
 its knowledge thus •, which •» the learned Mafter in the ' Hood of his fouk. 
 degree, cannot belecve : becaufe he cannot apprehend ic, therefore ^ The great 
 he holdech it to be impoffible, and afcribeth it to the Devill ( as the learned Men 
 Jevoes did by the fonne of the virgin, when he in [the vertuc of J the '« the univer- 
 virgin fhewed fignes and wrought miracles : ) which my foule regard- ties^ot taught 
 erh not, neither efteemeth their pride, it hath enough in the Pearle : by the Holy 
 and it hath a !onging,to fhew the thirfty [where ] the Pearle [lyeth] : Gbofi. 
 the CTOwned Hood \ or cornered cap ] may play merrily behinde the '■ Crorpned. 
 Curtaine of Antichrlft ■■, ^ till the Lilly grow, and then the fmell of ^ They that art 
 the Lilly will Q caufe fome to ] throw away the Hood, {_ or Cap 3 , not bimdejhall 
 
 T 2 faith fie it. 
 
I40 
 
 Of the Birth And 
 
 Chap.i4< 
 
 ^''bit one pure 
 holy cterndl 
 Element. 
 
 faith the virgin ; and the thirfty Aall drinke of the water of life : and. 
 [^ at that time j the fonne of the virgin will rule in the valley of /c- 
 bofaphat. 
 
 40. Therefore feeing the myftery in the light of the virgin thus 
 wonderfully meeteth us, wee will here, for the feeking minde,(which 
 in earneft hope feekcch that it might finde the Pearle ) open yet one 
 Gate,as the fame is opened to us in the virgin : For the minde asketh : 
 feeing that the Sunne Starrcs and Elements were never yet in the fe- 
 cond Principle(where the virgin generateth her felfe out of the light) 
 therefore how could they be able to know the virgin in Adam, (o that 
 they labour thus eagarly with longing after the virgin i 
 
 Tht Depth in the Centre. 
 
 41. Behold, thou feeking minde, that which diou fedt before thy 
 eyes, that is not the ' Element, neither in the fire, aire, water, nor 
 earth : neither are there foure but one onely, and that is fix and invi- 
 fible, ^alfo imperceptible : for the fire which burneth is no Element, 
 but t it is ] the fierce [_ fterne wrath ] which come to be fuch in the 
 kindling of the anger, when the Devils fell out of the 'Element : the 
 Element \s> neither hot nor cold, but it is the inclination [_ to be 2 "» 
 God, for the heart of God is Barm [^ that is, warmth 3 and its "" afcen- 
 tionis attraftive and alwayes finding: and then the ier/i^[thatis, 
 the heart 3 is the holding the thing before it felfe, and not in it felfe : 
 and then the ig [^ the laft fy liable of the German word Barm fe?rf ^^-i^, 
 (that is, warme-hearted. ormercifull) expounded according to the 
 Language of Nature] is the continual! difcovering of the thing, and 
 this is altogether Etv'g [ eternall j ] and that is the ground of the in- 
 ward Element, which maketh the anger fubftantiall, fo that it was vi- 
 fible and palpable, which [ anger ] Lucifer with his Legions did awa- 
 ken : and thereupon he now remaineth to be Prince in the anger [| or 
 wrath] (in the kindled Element) as Chrift (according to this forme) 
 calleth him a Prince of this world. 
 
 42. And the Element remaineth hidden to the anger and " fiercer 
 neffe [ or wrath ] and ftandeth in Paradife i and the *» fierce-wrath go- 
 eth ftill out from the Element : and therefore God hath captivated 
 the Devils with the Element in the "fierce-wrath, and hekeepeth 
 them [ in ] with the Element ; and the " fierce-wrath cannot Q touch 
 The {.lemnt- or Jcomprehend *» it,like the fire and the light : for the light is neither 
 hot nor cold, but the " fierce-wrath is hot ; and the one holdeth the 
 other, and the one generateth the other. 
 
 45. Here obferve : Adam was created out of the Element, out of 
 theattrafting of the heart of God, which is the will of the Father, 
 and therein is the virgin of the divine vertuc for power J and the out- 
 ward Regimenr(which in the kindling parted it felfe into foure parts) 
 
 would 
 
 « Grimnejfe, 
 
chap. 1 4. Propagation ef Man'^ i ^ i 
 
 would faine have had the fame [[ virgin ~\ in it felfe i that is the fierce • 
 neffe of the Devill would faine have 4welt in the heart of God, and 
 have domineered over it, and have opened a Centre there, which the 
 I fiercenefle without the light cannot doe, for every Centre was gene- 
 rated and opened with the kindling of the light : thus the fiercenefle 
 would faine be over tlie meekncffejand therefore hath God caufed the 
 Sunne to come forth, fo that it hath thus opened foure Centres, t/;\. 
 the going forth out of the Element. 
 
 44. And when the light of the Sunne appeared in the fierce [four- 
 neffe or ]j harfhneffe, then the harflir.effe became thin and P fweet, p ?leaCant 
 even water, and the fiercenefle in the fire-flafh was extinguiftied by 
 the water, fo that the anger flood ftill, yet the will could not reft> but 
 went forth in the mothier, out of the water, and moved it felfe, which 
 is the aire 5 and that which the fierce fourenefle had •? attrafted to it, ^Coaiutated 
 that was thruft out of the Element, in the water, as you fee that earth 
 fwjmmeth in the water. 
 
 4$. Thus the evill childe panteth after the Mother, and would gee 
 to be in the Mother in the Element, and yet cannot reach her j but 
 in Adam that j^ childe] did perceive the Element j and thereupon the 
 foure Elements have drawne Adam to them, and fuppofcd then that 
 they had the mother •, becaufe the virgin there Ihewed her felfe in the 
 living fpirit of Adam. 
 
 46. Hereupon now the Spirit of the Starres and Elements woq||^ 
 continually [get] againe into the Element ', for in the Element there 
 
 is meekneffe and reft ', and in the ^ kindling thereof there is meere en- , viz. Ift the 
 mity and contrary will, and the Devill ruleth alfo therein 5 and they fou>-e Eie- 
 would faine bereleafedfirom that abominable and naughty Gueft, metus. 
 and they feeke. with great anxiety after ^deliverances as P<j«/ faith j ^The diffoluti- 
 All creatures groane together rvitb usy te be freed from vanity. on. 
 
 47. Then faith the minde : Wherefore doth God let it move fo 
 long in the Anxiety ? alas ! when will it be that I fhall fee the virgin ? 
 Hearken, thou noble and highly worthy Minde, it muft all enter in, 
 [_ and ferve 1 to the glory of God, and praife God j as it is written. 
 All tongues jhall fraije God -y let it pafle till the number, to the praife 
 of God, be foil, according to the eternall minde. 
 
 48. Thou wilt fay, How great is that [number 3 then? Behold, 
 tell the Starres in the Firmament, tell the Trees, the hearbs, and eve- 
 ry [ fpile of ] Grafie, if thou canfl: •, fo great is the number that fliafll 
 enter in, to the glory and honour of God. For in the end all Starres 
 pafle againe into the Element,into the Mother : and there it (hall ap- 
 peare, how much good they have brought forth here by their work- 
 ing : for the fhadow, and the image of every [ thing or ] fubftance, 
 fhal! appeare before God, in the Element,and ftand eternally -i in the 
 &me thou flialt have great joy, thou flialt fee all thy workes therein j 
 
14* 
 
 
 ^F:gures or 
 Parables, 
 « 7(ote, 
 
 fff^ert tHcar" 
 note in thy mo- 
 tbers womb. 
 
 ^J^ngdome or 
 'Domnwn 
 •Or, body, 
 ^ Or, gettera* 
 UdofGed. 
 
 «0r, Hid- 
 
 Of the Birth And Chap. 14,' 
 
 alfo all the affliftions thoa hafl: fnffirrtdjthey fh^U be altogether chao' 
 gedinto great joy, and fhall refrcfh thee indeed, waice but upon the 
 I, K O • the Spirit intlmareth that when the time of the Lilly is 
 * expired, then this (hall be done. 
 
 49. Therefore it is that God keepeth it hidden fo long ( as to our 
 fight) that the number of the glory ofhisKingdome may be great 5 
 but before him it is but as thetwinckling of an eye : have but pati- 
 ence, this world will moft certainly be ditfolved, together with the 
 fiercenelfe which muft abide in the firft Principle, therefore doe thoa 
 beware of that. 
 
 $0. My beloved Reader , I bring In my " Types of the Eflfences of 
 the Incarnation in the Mothers body, in a f Colloquie or] Conference 
 of the Spirit with the Effences and Elements, '' I cannot bring it to 
 be underftood in any eaficr way : onely you muft know, that there is 
 no conference, but it is done moft certainly fo in the Eflences, and in 
 die Spirit. Here you will fay to mee, thou doeft not dwell in the In- 
 carnation, and fee it : thou didft once indeed i become man,but thou 
 knewcft not how, nor what [ was done then] : neither canft thou goc 
 agune into thy mothers body \_ or womb ] and fee how it came to 
 paflTe there. Such a Do^or was I alfo : and in my own reafon I fhould 
 be able to judge no otherwife *, if I fhould ftick ftill in my blindnefle s 
 But thanks be to God, who hath regenerated niee, by water and the 
 Holy Ghoft, to C be ] a living Creature, fo that I can ( in his light ) 
 fee my great in-bred Q native ] vices, which are in my flefh. 
 
 51. Thus now I live in the fpirit of this world in my flefti, and my 
 fleih ferveth the fpirit of this world : and my minde Q ferveth J God : 
 my flefh is generated in this world, and hath its ^ Region Qor Govern- 
 mentj from the Srarres and Elements, which dwell in it, and are the 
 mafter of the QoutwardJ * life : and my mind is ^ regenerated in God> 
 andlovethGod. And although I cannot comprehend and hold the 
 virgin ( bccaufe my mirfde falleth into linnes ) yet the Spirit of this 
 world fhall not alwayes hold the minde captive. 
 
 $2. For the virgin hath given mee her promife, not to leave mec 
 in any mifery, fhee will come to help me in the fonne of the virgin : 
 I muft but hold to him againe : and he will bring mee well enough a- 
 gaine to her into Paradife •, I will give the venture, and goe through 
 the thirties and thornes, as well as 1 can, till I finde my native Coun- 
 trey againe, outof whichmyfouleiswandred, where my deareft vir- 
 gin dwelieth, I rely upon her faithfull promife, when fhee appeared 
 to mee , that fhee would turne all my mournings into great joy : 
 and when 1 lay upon the mountaine towards the * North, fo that all 
 the trees fell upon mee, and all the ftormes and winds beate upon me, 
 and Antichrift gaped at mee with his open jawes to devour me j then 
 flice came and comforted mee, and married her felfe to mee. 
 
 53. There- 
 
Chap. 1 4. Propagatio» »f Man. 
 
 $3. Therefore I am buc die more cheerful], and care not for him, 
 he ruleth C and domineereth 1 over mee no further than over the 
 * houfe of linne, whofe Patron ne himfelfe is ** he may take that quite 
 away, and fo I fhall come into my native Countrey : but yet he is not 
 abfcjately Lord over it, he is buc Gods Ape : for as an Ape ( when its 
 belly is full) imttatethall manner of tricks andprancks to make it 
 fclfe fport, and vk'ould faine feeme to be the fineft and the nimbleft 
 Beaft L it can ] , fo alfo doth he : « His power hangeth on the Great 
 Tree of this vcorld, and a ftorme of winde can blow it away. 
 
 $4. Now feeing I have ftiewed the Reader, how the true Element 
 fticketh wholly hidden in the outward kindled Q Elements 3 , for a 
 comfort to him, that he may know what he [himfelfe ] is, and that he 
 may not defpaire in fuch an earneft manifeftation [^ or Revelation as 
 this is^ therefore now I will goe on with my Conference between the 
 ElementSj Sunne and Starres, where there is a continual! wreftling 
 and overcoming, in which the childe in the Mothers body [os: wombj 
 is figured : and I freely give the Reader to know, that indeed the true 
 Element lyeth hidden in the outward man, which is the chift of the 
 Treafure [or cabinet of the precious gemme and jewellj of the foule, 
 if i t be faithfull, and yedd it felfe up ''to God. 
 
 5 $. So now when the heart, liver, lungs,bladder, ftomack, and fpi- 
 rit, together with the other parts {_ or members '} of the childe, are 
 figured in the Mothers body, by the Con(tellation and Elements* 
 tnea the Region or Regiment rifeth up, which at length figurerfi 
 [fafhionethor formeth J all whatfoever was wanting j And nowic 
 exceedingly concerneth us to confider of the originality of fpeech, 
 minde, and s thoughts > wherein Man is an image and fimilitude of 
 God, and wherein the noble knowledge of all the three Principles 
 doth confift. 
 
 55. For every Beaft alfo flandeth in the fpringing up of the life 
 ( formerly mentioned ) in the Mothers body } and taketh irs begin- 
 ning, after the fame manner in the [ Dammes or ] Mothers body, and 
 its Spirit liveth alfo in the Scarres and Elements, and they have th«r 
 r faculty of 3 feeing from the glance of the Sunne : and in the fame 
 [^beginning of the life 3 there is no difference between Man and 
 Beaft. For a Beaft eateth and drinketh, fmelleth, hearech, feeth, and 
 feeleth, as well as man : and yet they have no underftanding in chera, 
 but onely to feed and multiply. Wee rauft goe higher, and fee what 
 the Image of God is, which God fo dearly loved , that he fpenthis 
 heart and fonne upon it, and gave him to ^ become Man, fo that he 
 came to help Man againe after the Fall, and freed and redeemed him 
 againe from the beaftiall 6irth,and brought him againe into Paradife, 
 into the heavenly ' Region. 
 
 $7. Therefore wee muft look after the ground £ of it 3 how not 
 
 onely 
 
 »4B 
 
 d Over the 
 
 tranfitory 
 
 boufeoffiefi* 
 
 •Note. Id(' 
 fire not to 
 write tbetX" 
 portion oftbu 
 yet. 
 
 fbi. 
 
 t Or, Sffifet ,1 
 inwardfenfet. 
 
 h To be incar- 
 
 nttte. 
 
 '^^ngdtmeor 
 Dotmnkn- 
 
j^-^ of the Birth afid Chap. 1 4^ 
 
 oncly a beaftiall man with beaf\iall qaalifications [[ or condition ] is 
 figured Q or formed] but alfo a heavenly, and an Image of God,to the 
 honour of God and [ the magnifying of] his deeds of wonder: to 
 which end he fo very highly graduated Man > that he had an eternall 
 fimilitude and Image of his own fubftance: for to that end, he hath 
 manifcfted himfelfe by heaven and earth, and created fome creatures 
 to (^ be 3 eternall, underftanding, and rationall Spirits, to live in his 
 vercue and Glory, and fonae to [be] figures •, fo that ( when their Spi- 
 rit goeth into the Ether and diffolveth) the Spirits which are eternall 
 k /«.. might have their joy and recreation •* with them. 
 
 58. Therefore wee muft fearch and fee, what kinde of Image thac 
 is, and how it taketh its beginning fo, that Man beareth an earthly 
 Elementary, and alfo an heavenly Image. And not ondy fo, but he 
 beareth alfo a hellilh [ Image 3 on him^ which is inclined [or pronej 
 to all finnes and wickedneife : and all this taketh beginning together 
 with the beginning of the life. 
 ' $9. And further, wee muft look, where then the own will fticketh, 
 C whereby 3 Man can in Q his 3 own power, yeeld up himfelfe how 
 he will (^either 3 to the Kingdome of Heaven, or to the Kingdome of 
 Hell. To this looking Glaflfe, wee will invite them that hungar and 
 thirft after the noble knowledge* and fhew them the ground, where- 
 by they may in their minds be freed from the errours and contentious 
 Controverfies in the Antichriftian Kingdome. Whofocver now fhall 
 ^Beeingofali rightly apprehend this Gate, he (hall undcrftand the'Eflenceofall 
 beelngi orfub- Effences, and if he rightly confider it Q he fhall fo 3 learne to under- 
 fiance of dl ^"'^ ""^^^ Mofes^ and all the Prophets, and alfo what the holy Apo- 
 fubftamces. ^'^ ^^^^ written, and in [ or from 3 what kinde of Spirit every one 
 hath fpoken j alfo what hath ever been, and what fhall or can be af- 
 terwards. 
 
 The mof precious Gate in the Roote tf the Lilly* 
 
 60. Now if wee confider the three Principles, and how they arc 
 
 in their Originall, and how they generate themfelvei thus •, then wee 
 
 [ fhall 3 finde the Eflfence of a!! Efl'ences, how the one goeth out of 
 
 the other thus, and haw the one is higher graduated than the other, 
 
 how the one is eternall, and the other corrnptible, and how the one 
 
 is fairer and better than the other : alfo thus wee f.flia!!] finde, wherc- 
 
 fi In npgna- fore the one willeth [ to goe] ™ forward, and the other " backward : 
 
 fw». Alfo, [] thus wee fhall 3 finde the love and defire, and the hate [ and 
 
 ^Infelfe. enmity 3 of every thing. 
 
 ^1. But now wee cannot fay of the Originalneffe oftheEflence 
 of all Eifences otherwife, than thac in the Originall there is but one 
 onely Effence, out of which now goeth forth the Eflenceof all Effen- 
 ces, and that one Effence is the eternall minde of God, that ftandeth 
 
 [ hidden 3 
 
 I 
 
Cbap.i4< 
 
 Pfi^AgAtkn ^ Manl 
 
 145 
 
 t dttrt^H^, 
 
 f hidden [] in the darkaeffe, and that fame Eflence hath longed from 
 Eternity, and had it in the will to generate the light : and 5iat long- 
 ing is the lource [_ or eternall working propertie, J and that will is ;hc 
 fpringing up, now the fpringing up maketh the ftirring and the mo- 
 bility, and the mobility maketh the attrafting in the will, and the will 
 maketh againc the longingncife.fo that the will alwayes longeth after 
 light : and this is an eternall Band, that is without beginning and 
 without end : for where there is a willing, there is alfo defiring, and 
 where there is a defiring, there is alfo in the wills defiring, an attraft- 
 ing of that which the ^ill defireth. Now the defiring is foure, hard, 
 and cold, for it draweth to it> and holdeth it : for where there is no- 
 thing, there the defiring can hold nothing : and therefore if the will 
 defireth to hold any thing,the defiring muft be hard, that the will may 
 comprehend it : and being there was nothing from eternity, therefore 
 the will alfo could comprehend and hold nothing. 
 
 6i. Thus wee finde now that the Three, from eternity are a not 
 beginning and indiffoluble band i vi\. » longing, willing,and deliring, • 4ttraSifif' 
 and the one alwayes generateth the other, and if one were not, then 
 the other alfo would not be, of which none know what it is > for it is 
 in it fclfe nothing but a Spirit, ^ich is in it felfe in the darkneflc : 
 and yet there it is no darkneffe, but a nothing, neither darkncffe nor 
 light. Now then the p longing is an hunger [_ feeking ] or an infed- 
 ingofthe defiring, and the will is a retention in the defiring : and 
 now if the£ defiring ] muft retaine the will, then it muft be compre- 
 henfible, and there muft not be one |_ onely 3 thing alone in the will, 
 buctwo, now then feeing they are the two, therefore the attracting 
 muft be the third, which draweth that £ which is ] comprehenfible, 
 into the will. Now this being thus from eternity, therefore it is found 
 of it relfe,that from eternity there is a fpringing and moving : for that 
 [^ which is ] comprehended, muft fpring and be fomewhat, that the 
 will may comprehend fomewhat : and feeing that ic is fomewhat, 
 therefore it muft be foure and attraftive, that it [_ may 'j come to be 
 fomewhat. And then feeing it is foure and attraftive, therefore the 
 attrafting maketh the comprehenfibility, that fo the will [may J h4ve 
 fomewhat to comprehend and to hold, and then it being thus com- 
 prehenfible, therefore it is thicker [_ grofler or darker ] than the will, 
 and it fhadoweth the will, and covereth^hat C which is attraftcd 3 
 and the will is in t that,and the longing maketh them both, and feeing 
 now that the will is in that [^whfch is 3 comprehenfible,thereforc that 
 [ which is 3 comprehenfible, is the darkneffe of the will : for it hath 
 with its comprehenfibility inclofed the will : now the will not being 
 ' oat of that [ which is ] comprehenfible. it longeth continually after 
 the light, that ic might be delivered from the darkneffe, which yet it 
 fclfe nrakech with the longing and attrading. 
 
 V 6i. From 
 
 1 jpbkb u cpm- 
 
 frebinjiifle. 
 
 ^Q»ttgn§Ht. 
 
1/^6 Of the Birth and Chap.i4i 
 
 6^, From whence now cometh the anxietyjbecaufe the wiil is fhut 
 up in the darknelTe : and the attrafting of the will maketh the mobili- 
 ty^ and that [ which is] moveable maketh the wills riling up out of the 
 ' Effcntia. darkneflii Now therefore the rifing up is the tirft ^ ElTence ; for it 
 Proceeding generateth it felfc in the attrafting, and is it felfe the attrafting. And 
 vtrtjte* yet now the will cannot endure the attrafting neither, for it makech 
 
 that darkc with the atrrafted Effence Cueing or fubftance] which the 
 will coniprehendech, and refifteth it, and the reiifting is the ftirring, 
 and the ftirring makech a parting T)r breaking in that \_ which is] at- 
 trafted, for it fevereth [it] : and this alfo the foureneffe in the attraft- 
 ing cannot endure, and the anguifh in the will is [[thereby] the grea- 
 ter, and the attrafting to hold the ftirring [is] alfo the greater. So 
 when the ftirring is thus very hard knit together ,and held by the foure 
 attrafting, then it eateth [gnawech, preffeth,or nippeth] it relfe,and 
 becometh prickly, and ftingeth in the foure anguifh. And when the 
 foureneffe attrafteth the more vehemently [orftronglyj toit, and 
 then the prickle becometh fo very great in anxiety, that the will 
 fpringeth up horribly, and fet its purpofe to flie away out of the 
 darknefle. 
 
 ^4. And here the eternall minde hath its originall,in that the will, 
 
 £ Fropenyyor '• will [ goe '\ out of that * fource , into another " fource of meekneffe, 
 
 aRivity. and from thence the eternall * fource in the anguifh, hath alfaits ori- 
 
 ^Vlotfinr or g'nallj and it is the eternall Worme which generateth and eateth it 
 
 worl(tng. felfe, and in its own fiercencffe in it felfe liveth in the darknefle which 
 
 it felfe maketh : and there alfo the eternall infeftion [^ or mixture ] 
 
 hath its originall, back from which there is no further to be fearched 
 
 « Then the e» '"to, * for there is nothing deeper, or fooner, the fame alwayes ma^ 
 
 ternaUf roper- l^^th it felfe from eternity, and hath no maker or creator : and it is 
 
 ty of Hell. not God, but Gods originall y fiercenelfe [ or wrath 3 an anxiety [ or 
 
 y Grim-fiirn- ^king anguilli ] , generating in it felfe, and gnawing [| eating or de- 
 
 mffc. rancing J in it, andyet confuming nothing, neither multiplying nop 
 
 leffening. 
 
 ^5. Seeing then the eternall will.which is thus generated, gettcth 
 in the anxiety, a minde after fon.ewhat elfe, that it might efcape the 
 fourenefle \_ or fiercenelfe ~\ , and exult in the meekneffe i and yet it 
 cannot otherwife be done than out of it felfe : therefore the minde 
 generateth againe a will to Jive in the meekneffe : and the Originality 
 of this will arifeth out of the lirft will, out of the anguifhed minde, 
 out ofthcdarke foureneffe, which in the ftirring maketh a breaking 
 wheele: where the re- comprehended will difcovereth it felfe in the 
 breaking wheele in the great anxiety, in the eternall minde, where 
 fomewhat [_ muft] be which ftood in the meekneffe : and this appear- 
 ing [ or difcovcry ] in the anxious breaking wheele, is atlafhof a 
 gr.eat fwiftneffe -, which the anguifh fharpneeh thus in the foureneffe 
 
 fo 
 
Chap. 14* Propagation of Man. 
 
 'o that the fharpneffe of the flafh is confumlng, and that is the Sre- 
 flafh, as it is to be feene in Nature, when one » hard lubftance ftriketh 
 againft another j how it [ grindctli or ] fharpeneth it felfe, and gene- 
 rateth a flalh of fire,which was not before. And the rc-comprehended 
 minde, * comprehendeth the flafh, and difcovereth it felfe now in the 
 fourencfle : and the flafh with its ftrong S_ or fierce ] fharpneffe con- 
 fumcth the comprehended foureneffe, which holdeth it (w;^. the will 
 in the minde ] captive in the darknclte \ and now it is free from the 
 darkneffe. 
 
 66. Thus the foureneffe receivech the flafh, andgoethin the ter- 
 four [[fhreek or crack] backwards, as it were overcome, and from the 
 terrour \_ fhreeke or crack 3 becometh foft ; in which meekneffe the 
 flafh difcovereth it felfe,' as in its own Mother : and from the meek- 
 nefle it becometh fr white and cleere : and in the flafh there is great 
 joy, that the will therein is delivered from the darkneffe. 
 
 67. Thus now the cternall minde ' uniteth it felfe in the re-com- 
 prehended £ or re- conceived '\ will, in [or unto]J the meekneffe of the 
 deliverance out of the darkneile of the anxiety : and the fharpneffe of 
 the con fuming of the eternall darkneflie ftayeth in the flafh of the 
 meeknefi'e : and the flafli ^ difcovereth it felfe in the anxious minde in 
 many thoufand thoufands, yea> * without end and number, and in that 
 difcovery, the will and the inclination \_ or ycelding up it felfe difco- 
 vcr themfelves ~\ alwayes againe in a great defire to goe forth out of 
 the darkneffe : where then in every will the flafh fl:andeth againe, to 
 C make an 3 opening, which I call the Centrum [the Centre 3 in my 
 Writings ail over in this Eooke. 
 
 58. Thus then the firft longing and defiring ( vi\. the fierce \_ or 
 fterne ~\ generating in the firft will ) with the darke minde, continu- 
 eth ^in it felfe, and [ hath^ therein the difcovering of the alwayes en- 
 during fire-flalh in the darke minde, and the fame darke minde fland- 
 eth eternally in anguifh, and in the flafh, in the breaking, attrading, 
 rifing up, and defiring without intermiflion (^ to be ] over the meek- 
 neffe, when as in the breaking, with the fire-flafh,(in the fharpneffe of 
 the flafh ) in the Effence, the accrafting fpringeth up like a 5 centrum 
 or T^rinci^Mm. 
 
 The gate of god the Father, 
 
 69. And thus now In the fharpneffe of the fire flafh, the light in 
 the eternall minde fpringeth up cut of the re-comprehended will to 
 meekncfle and light, that it might be freed from the darkneffe •, and fo 
 this freedomc from the darkneffe is a meekneffe and ^ fatisfadion of 
 the minde, in that it is free from the anxiety, and (tandeth in the 
 fharpneffe of the fire-flafh, which breakech the foure darkneffe, and 
 maketh it cleere and light in its [firfl glimp^s fhining or] appearing. 
 
 V 2 70. And 
 
 H7 
 
 * A fi'iHt Ani 
 vctb.. 
 
 * Of, bright. 
 
 ^ Appropria.' 
 tethy or »«- 
 cimeth. 
 
 ^Spirffteth. 
 
 • Infinitely. 
 
 ^ Oty for yor bC' 
 fore It felfe. 
 
 8 Centre or 
 Prmcipie, 
 
 ^H'tU'dt'otg. 
 
148 
 
 1 The appearing 
 trfiafi. 
 
 Of the Birth And 
 
 Chdp.i4» 
 
 \ Habitatun. 
 ' Habitatm. 
 
 into, 
 
 ; Infinitely, 
 
 70. And in this Q fhinlng or ^ appearing of the fharpneffc, ftand- 
 eth the All mightincffe [] or Omnipotdicy ] ; for' itbreakethihc 
 darkneife in it felfe,and maketh the ^oy and great meeknefle>like that, 
 when a man is come out of an angoifhing [or fcorching ~\ fire to fit in 
 ii temperate place of refrefhment sand dius thetkfliin it felfe isfo 
 fierce and fudden, yea fiercer and fuddener than a thought, and out of 
 the darknefle in it felfe ( in its kindling ) feeth into the light *, and 
 then it is fo very much terrified, that it lets its power (which it had in 
 the fire ) to finke downe : and this tcrrour \_ or fkreek or crack 3 is 
 made in the HiarpnelTe of the flafh : and this now is the terrour 
 [] ikreeke or crack 3 of great joy : and there the re-comprehended 
 willdefireth the crack of joy in the meeknefle : and the defiring is the 
 attrading of the joyjand the attrafting is the infefting \ox mingling! 
 in the will : and that [which is] attrafted maketh the will fwdl [ or 
 be impregnated \ , for it is tiierein, and the will holdeth it [ faft 3 • 
 
 71. Now here is nothing which the will with the fharpneffe or ef- 
 fcnce coald draw to it, but the meekneffe, the deliverance from the 
 darkncffe : this is the defireof the willing, and therein then ftandeth 
 the pleafant ioy,which the will draweth to it felfe : and the attrafting 
 }nthewill,dwelkth [orimpregnatethl the will, that it becometh 
 full. 
 
 72. And thus the comprehended will is fwelled [or impregnated] 
 by the joy in the meekneffe, which it dcfireth ( without interraiffion) 
 to generate out of it felfe i for its own joy againe,and for its fwcct tan 
 C or relifh ] in the joy : And the fame will to generate, comprrfiend- 
 eth the meekneffe in the joy ( which ffandeth in die fwelled f or im- 
 pregnated 3 will ) and it bringeth the Effences (or the attrafting ) of 
 thewilling, againeoutof the will, before the will: for the defiring 
 drawetfi forth the fwelling [ or impregnation ] out of the f>»'ellcd [ or 
 impregnated 3 will, before the will : and that [ which is 3 drawne 
 forth is the pleafant vertue, ^ joy, and meekneffe. And this now is the 
 defiring of the erernall will ( and no more ) but to eate and to draw 
 againe this vertue into it, and to be fatiated therewith, and C it can ] 
 defire nothing higher or more ' refre(hing:for therein is the perfect- 
 on t or fulnelTe ] of the higheft ' joy and meekneffe. 
 
 73 . And fo in this vertue (which is in God the Father,as is before- 
 mentioned ) ftandeth the Omnifcience [ or all knowledge 3 of what 
 is in the Originalitie in the Eternity j where the flafh then p^ difco- 
 vereth it felfe in many thoufand thoufands " without number : for this 
 vertue of joy in the [ refreffiment or \ habitation, is proceeded from 
 the fharpneffe ofthc flafh, and ( in the fharpneflc ofthe All-mightir 
 neffe over the Darkneffe ) feeth C or looketh ] againe in the eternal] 
 fharpneffe into the dark minde : and that minde inclineth it felfe to 
 •he vertue, and defireth the vertue, and the vertue gocth not back a- 
 
 gainc 
 
Cbap.1 4* Pri^pagation cf Man. 
 
 gaioe in the darkneffe, bat •> bchoHcthit felfc therein, from uhence 
 ^ it is 3. tJiat rhe ercrnall minde is continaally longing [ panting or 
 lufting 'J after the vertoe Q or power 1 : and the vertue is the Iharp- 
 neffe, and the Iharpncfic is the attrafting j This is called the P Eter- 
 nal! Fiat which there aeateth and corporifeth, what the etcrnall wiU 
 in the AJlmighty meekncfe (which there is the might and the break- 
 ing [ or deftroyer ] of the darkncfle, and the building of the Princi- 
 ple,) and what the will in the eternall [ skill or ^ knowledge difcove- 
 reth, and in it fclfe conceiveth [ apprchendcth or purpofeth ] to doe : 
 and whatfoever giveth it felfe up to the meekneffe, that will the will 
 create by thefharpe Fiat which is the etemall Eflfence. And this now 
 is the will of God, whatfoever inclineth it felfe to him, and defireth 
 him, that fame he will create in the meekneflc : even all whatfoever 
 ( out of the many thonfand thoufands,out of the infinitencffe ) inclin- 
 eth it felfe in ^ its vertoe to him. 
 
 74. Now thus the infinicenefle hath the poflibility ( while it is yet 
 m the firft Eflence ^ or fubftance ] that it can ' incline it felfe to him, 
 but here you muft not underftand it any more concerning the whole •, 
 for God oncly is the whole j^ totum unh/crfak^ the great deepe all o- 
 ver : but this |^ which is '] in the infinitcnefle, is divided : and it is in 
 the appearing [ flafh or fparkling '} of the plurality [] or multiplicity], 
 where the whole,in and through himfelfe in the eternall impregnated 
 darkneffe, f fparklcth or] difcovereth it felfe m mfinitumy |_ or infi- 
 iMfely ~\ : this difcovery [_ or 'thefe fparklings 3 ftand altogether in 
 the originality of the fire flafh, and may againe, in the impregnated 
 darknefle (t;;\. in the * cold fourenelfe, and in the flafh of the fife ) 
 difcover \_ flafh or fparkle ~\ and " give up themfelves ; or againe con- 
 ceive a will out of the darkneffe , to goeout of the anxiety of the 
 minde ( through the Iharpneflfe in the flafh } " in the mceknefle, to 
 God. 
 
 7 5 . For the fharpneffe in the flafh is alwaies the Centrum [ or cen- 
 fr«] to the Regeneration in the fecond Principle •, to which now the 
 Worme in rhe fparke inclineth \_ or unitcth ] to generate it felfe pn], 
 ^etheritbein the eternall cold out of the fharp effence through 
 the flafh in thefierceneffe [ or f^eroneffe 3 of rhe fire, or out of the 
 ftiarpneffe in the Regeneration of the meekneffe to God j therein it 
 ffandeth, and there is no ? recovery {_ back from thence J . For. the 
 meekncfle goeth not back againe into the darke fierce and cold Ef- 
 fence, in the firft attrading ( which from Eternity is before the re- 
 comprehended {_ or re-conceived ] will : ) but it Cometh to help that 
 C darknefle], and enlighteneth whatfoever cometh to- it out of the 
 ftrong might of God, and this Ibeth in the vertue, and in the light, 
 •ternity with God. 
 j6. And the deepe of the darkneffe is as great as the habitation of 
 
 the. 
 
 H9 
 
 ^^stksitm> 
 ^tb in the 
 vfater, 
 PN«te. 
 
 ' Or, b», 
 
 'Enter into rt' 
 fgnatkn. 
 
 kir, tbefe hi fi- 
 
 nki (par/^s. 
 * Or^bittemej'} 
 ofthefrOj% 
 "Or, HTj'us 
 thmfdves, 
 *ln truer!' 
 fignation* 
 
 OVtrecAl/Sffg,. 
 
J 50 Of the Birth and Chap.14'; 
 
 the light : and they ftand not one diftant from the other,but together 
 in one another, and neither of them hath beginning or end : there is 
 no limit or place, but the Iharp regeneration is the nurlt [ftroake, 
 bounds ] or limitation between thefc two Principles. 
 
 77. Neither of them is above or beneath, onely the Regeneration 
 out of the darkneffe in the meekneffe , is faid to be above : and there 
 , ^;- A. ^^y, isfuch a C barre or 3 * firmament between rhcm, that neither of them 
 (/«//(.. ' * both doch comprehend the one the other •, for the \_ barre or ] marke 
 * * of limitation is a whole Birth or Principle, and a firme Centre, fo that 
 
 none of them both can goe into the other, but [onely] the ftiarp fire- 
 flafh, the ftrong might of God, that ftandeth in the midft in the Cen- 
 tre of the Regeneration, and that onely looketh into the Worme of 
 the darkneffe : and with its terrour in the darkneffe, maketh the etcr- 
 nall anguifhing fource, the riling up in the fire, which yet can reach 
 nothing but onely the anguifh, and In the anguifh, the fierce [fternej 
 flalK t and fo now whatfoever becometh corporifed there in the flerne 
 * I« YtftintUi' C ^^'■^ °'^ ftrong ] minde, in the fparkling \ or fliining J of the infi- 
 • niteneffe, and doth not put its will (in the corporifing) ' forward, 
 
 into the Centre of the Regeneration, in the meekneffe of God, that 
 remaineth in the darke minde, in the fire flafh. 
 
 78. And fo that creature hath no other will in it fclfe, neither can 
 it ever make any other will from any thing : for there is no more in it, 
 bat [a will 3 to fly up in its own unregenerated might above the 
 Centre, and co rule [or domineered in the might of the fire, over the. 
 meeknefie of God, and yet It cannot reach it. . , 
 
 7p. And here is the Originall [ caufe "] that the Creature of the 
 darkneffe, willeth to be above the Deity, as the Devill did : andhere 
 is the originall of felfe-Pride i for fuch as the ^ fource in the creature 
 is, fuch alfo is the Creature. For the Creature is [ proceeded ] one 
 *> OTj fountain, of the Effence •■, and on the other fide, the '' fource ( I'i^.its Worme ) 
 is [ proceeded '} out of the ecernall will of the darke minde. 
 
 80. And this will is not the will of God, nor it is not God nci- 
 c » h rj ^^^^* ^^^ ^^^ ' re-conceived will "^ to meekneffe in the minde, is Gods 
 Re-purpojea. j-^gguerared will j which ftandeth there in the Centre of the Birth ip 
 inrejignati' ^^ fharpneffe of the breaking [ordeftroying jof the darkneffe, 
 ^^' .. , and in the pleafant * loving kindneffe of the fulneffe of the joy and 
 ' Or jH^eli-ao' fprjnging up of the light in the re- impregnating of the will , and to 
 ^S" generate the vertue of the etcrnall Oninifcieace and Wifdome in the 
 
 love, that is God ; and the proceed from him, is his willing [ or defi- 
 ling J which *the effence ( i/i^. the fharp Fiat ) createth : and God 
 dwelleth in the fecond Principle) which is eternally generated out of 
 the eternall Centre out of the Eternall will, [ and this ] is the King- 
 dome of God without number and end, as it further followeth. 
 
 The 
 
Chap. 1 4* Profagan'oftif Man. 151 
 
 The Gate of the Sonne of God^ the ^Ua- 
 fant Lilly in the fVondsrs* 
 
 81. Therefore as the will doch thus impregnate itfelfc from eter- 
 nity, fo alfo it hath an eternall willing \_ or defiring J to ^ bring forth f Gtntrne, 
 the childe with which it is big {^impregnated or conceived^ : and that 
 eternall will to f bring forth, doch bring forth eternally, the childe 
 which the will is conceived withall ; and this childe is the erernall 
 vcrtue f or power 3 of meekneffe, which the will conceiveth againe in 
 it felfe, and expreffeth [ or fpeaketh forth ] the Deepch of the Deity, 
 with the eternall wonders of the wifdome of God. 
 
 82- For the will [ is it ]J that cxprelVeth : and the childe of the 
 [eternall 3 vertue, aa J eternall meeknefle, is the word which the will 
 fpeaketh : and the going forth out of the fpoken word, is the Spirit, 
 which in the (harp might of God in the Centre of the Regeneration, 
 out of the eternall minde, out of the anx'cty in the fire flafh in the 
 fharpneffe of the {_ deftroying or J breaking of the darkncfle , and 
 5 breaking forth of the light in the meekneffe,out of the eternall will, % Ope)(mg 9r 
 from eternity gocth forth out of the word of God, with the fharp Fiat mjhatt'mg, 
 of the grea:m!ghcofGod : and it is theHoly Ghoft Qor Spirit] of 
 God, which is in the vertue [or power 3 of the Father, and goeth 
 eternally forth from the Father through the Word, out of the mouth 
 of God. 
 
 The gate of gods fVonders in the Rofe of the Lilly, 
 
 8 3 . Now Reafon askcth ; Whither goeth the Holy Ghoft, when he 
 goeth forth out of the Father and Sonne, through the Word of God ? 
 Behold thou fick/f<^fl», here the Gate of Heaven ftandechopen, and 
 very well to be underftood, by thofe that will[or have a minde to it]]. 
 For the Bride faith come^ and rvhQfoever ihirfietb let him come^ and 
 whofoever co|peth, drinkech of the fountainc of the knowledge of the 
 Eternall Lifelh the fmell and vertue of the Lilly of God in Paradife. 
 
 84. As is mentioned above, fo the Ground of th»e holy Trinity is ia 
 one onely divine and undivided Eflence {_ being, or fubftance,] God, 
 the Father, Sonne, and Holy Ghoft : from Eternity arifing from no- 
 thing, alwaycs generated from and out of it felfe from Eternity •, not 
 beginning nor ending •, but dwelling in it feife : comprehended by 
 nothing, having nei cher beginning nor end , fubjeft co no locality, 
 nor limit [ number 3 nor place : it hath no place of its reft : But the 
 Dcepe is greater than wee [ can perceive or ] thinke, and yet it is no 
 Deepe. But it is the unfearchable Eiernicy : and if any here will 
 think [ to finde ] an end or limit, they will be confounded [or diftur- 
 bcd] by the Deity, for there is none : it is the end of Nature ; and 
 
 whofoever 
 
Ill 
 
 ' Or, further. 
 
 Of the Birth dnd 
 
 Chap*l4; 
 
 ^miteth» 
 
 ^ Hevercth, 
 'Or, Goeli 
 fruit. 
 
 whofo€Ver Cgoeth about to] thinke [or dive with his thoughts 3 
 •» deeper, doth like Lucifer, who in f^high mindedneffe or J Pride, 
 would flie out above the Deity, and yet there was no place , but he 
 went on himfelfe, into the fiery fierceneffe, and fo he perifiicd Q wi- 
 thered or became dry asj to the fountaine of the Kingdome of God. 
 
 85. Now fee the Lilly, thou noble minde full of anguifti and af- 
 fli^ions of this world i behold the holy Trinity hath an cternall will 
 in it felfe, and the will is the dcfirmg, and the dcfiring is the eternall * 
 Effences, wherein then ftandeth the fharpneffe ( ri^.the Fiat ) whidi 
 goeth forth out of the heart, and out of the mouth of God by the Ho- 
 ly Ghoft [ or Spirit ~\ of God : and the will C thai is 3 gone forth out 
 of the Spirit, [ that 3 is the divine vertue, which conceiveth [or com- 
 prehendeth 3 the will, and holdcrh it, and the Fiat createth it [ v't\. 
 that vertue ] fo that in it, as in God himfelfe, all Efleoces are, and 
 
 [ fo that 3 the bloflbmc of the light in it may fpring up \_ and blof- 
 fome 3 out of the heart of God s and yet this is not God, but [ it is 3 
 the chaft virgin of the eternall wifdome and underftanding, of which 
 I trcate often in ihis Booke. 
 
 86. Now the virgin is [prefent] before God, and'inclineth her 
 felfc to the Spirit from which the vertue proceedeth,out of which fhec 
 (t;i^. the chaft virgin^ is: this is now Gods companion to the ho- 
 nour and joy of G(xl : the fame [appeareth]f or difcorereth her rclfe3 
 in the eternall wonders of God : in the difcovery, fhee becomech 
 longing after the wonders in the eternall wifdome, which yet is her 
 felfe, and thus fhee longeth in her fclfe , and her longing is the eter- 
 nall Effences, which attraft the holy vertue to her, and the Fiat crea- 
 teth them, fo that they ftand in \_ or become 3 a fubftance : and fhee 
 is a virgin, and never gcncrateth anything, neither takerh any thing 
 into her : her inclination ftandeth in the Holy Ghoft.vho goeth forth 
 from God, and attrafteth nothing to him, but ^ moveth before God, 
 and is the • bloffome T or branch 3 ofthe growth. 
 
 89. And fo the virgin hath no will to conceive [ ofjjc impregna- 
 ted with 3 any thing : her will is [ onely 3 to open trie wonders of 
 God : and therefore fhee is in the will in the wonders, to difcover 
 t or make] the wonders £ appeare 3 in the erernail Effences j and 
 that virgin-like will createth the foure fiat , in the Efiences, fo that it 
 is \ become 3 a fubftance, and ftandeth eternally before Gcd, where- 
 in the eternall wonders of the virgin of the wifdome of God are re- 
 vealed. 
 
 88. And this fubftance is the eterna!! Element, wherein all Effen- 
 ces in the divine vertue ftand open, and are vifible : and wherein the 
 fairc and chaft virgin of the divine wifdome alwayes difcovererh her 
 felfc according to the number of the infiniteneffe, our of the many 
 thoufand thoufands without end and number : and in this difcovering 
 
 there 
 
^53 
 
 Cbap.l5« 'JPr(f^Aii6» cf Man, 
 
 'here goc forth oat of th« etenwll Element, colours, arts, aNJ ver- 
 eocs, and the *" fprouts of the Lilly of God i at which the Deify con- •" FYulti. 
 tinually rcjoycech it felfe ia the virgin of the wifdome : and that joy - 
 foeth forth out of the eteraall Etfcaccs j and is called Paradife,ijfi re- 
 gard of the iharpnetfe of the generating f or bringii^ forth J of the 
 picafant fruit of the Lilly t *" infifutam or'J infinitely : where then the 
 Efleoces of the Lilly fpringing up in wonders, ia many thoufand thoa- 
 iands without number, of which you have a fimiiitude is the [ fpriHg- 
 iag or J bloflbming earth. 
 
 89. Beloved Mindc, behold, coifidcr this, thh wow is ©6d aid his 
 heavenly Kiagdome, even the etemall Element and Paradire> aad 
 it liandech thus in the etemall originall from eternity to eternity : 
 Now what joy, delight,and pleafantneSe is therein, I have no Pen that 
 can defcribe it, neither can 1 expreffe it : for the earthly tongue is too 
 much infufficient to doe it ; [ all that men an fay of it ] is like drofte 
 compared with Gold, and much more inferioar : yea although the 
 virgin " bringcth it into the minde, yet all is too dark and too cold in 
 the whole man, fo that he cansot expreffe fo much as one fpark [ ot 
 glimps 3 thereof fufficiently: wee will deferre it, till (^ wee come j 
 into the bofome of the virgin : wee have here onely given a (hort hint 
 of it, that the Author of this Book nay b« undcrfkood : for wee are 
 but a very little drop out of the fountaine of the wifdome of God ; 
 and wee fpeake as a little fparkle [ or glimps ] 5 but [ high ] enough 
 for our earthly [_ underftanding ] and "for our weake knowledge her« 
 upon earth : for in this life we have no need of any higher knowlcd^ 
 of the etemall fubftance (^ being or cflerce 3 : ifwee doe but barely 
 aid oakedly fpeake of wlat hath been from eternity, it is enough. 
 
 ftktinmuif. 
 
 " Or,m rej^cM. 
 
 C M A P. XV. 
 
 Of the a knowledge ff the Eternity in the car- 
 
 ' ruftibility of the Effence of all Ejf'ences. 
 
 Now if 
 the" 
 
 ifwee confider of the Etemall will of God |3 and 1 of. 
 : '' ElTence of all Efiences i then wee findc in the Origi- 
 Balneffe but one \ onely beeing, fubftance, or '\ ElTence, as 
 is mentioned above : out of this [onely 3 Effence isgcneraced from 
 Eternity the other [ beeing, fubftance, or ] Eifence ( vi'k^- the divine 
 Q Eflence ] ) and wee finde that both the [ beeings, fubftances or ] 
 Eflences ftand in Divine Omnipotence, but not in one ' fource, nei- 
 ther doe they mix together,nor can either of them both be [dcftroy- 
 ed, diflfolved, corrupted, or ] broken. 
 
 X a. But 
 
 »0r, Under- 
 
 fiofidkrg. 
 
 bemgs^or fub- 
 fimce of all 
 fub^anccs. 
 
 ' Or, tporiiirg 
 
114' Of the knovpUdge of the Eternity. Chap.iy* 
 
 2. But ycc they have two forts of inclinations \_ or defines, '] each 
 in it felfe for its own. Yet bepaufe the divine (^ beeing or ] Effenc« 
 from Eternity is generated out of it felfe, therefore it is inclined to 
 helpe the wcike, and is rightly called Barmherf^igl^cu [^ Mercifiil- 
 nelle ] . 
 *Or Sbone. ?• And now feeing the virgin of the eternall wifdome hath^dif- 
 
 covered her felfe in the Eternall Original), and in the eternall minde 
 * Ebeit'BUdes. in the fharpe Elfence of the breaking of the darkneffe in the fire flafh, 
 \_ hach found 3 the depth of the [_ « very ] Image of God (and that the 
 fimilitude of God is therein the Eternall Originall ) , therefore fliee 
 hath longed after the fimilitude, and that longing makes the attrad- 
 ^Ot^prefcnted hg'm the yv\\\, and the will ftood Q ^righc 3 againft the fimilitude : 
 before. and the Fiat in the attrafting of the willinjg, created the will in the 
 
 fimilitude ; out of which came the Angels altogether. But now the 
 Eternall Efl'ences were in the fimilitude, and the wifdome difcovered 
 Q or manifefted '] her felfe in the Effences in many thoufand thou- 
 fands, that the eternall wonders might be revealed (^ or made mani- 
 feft '} : and thereupon there went forth ( according to every efience, 
 as out of a fountaine ) many thoufand thoufands. 
 4. And from thence came the Names of the Thrones andPrinci- 
 %Q!-t fountain^ palities, as according to the Efiences ofthefirft and great 8 fource, 
 which in the difcovering of the Eternall wifdome of God goeth forth 
 againe into many thoufand thoufands ( yet there is a certaine number 
 [ of them 3 and in the Centre of God none : [] or no number but in- 
 finicenefie J : and thus out of the fountaine of every Effence are gone 
 ** Or, Throw- fonh, fitft the *» Thrones, and in the Throne many thoufand tnou- 
 *A»gdS' fands. 
 
 5. Thefe the Fiat created to a fimilitude and Image of God : and 
 overfhaddowed the fame in the Fiat with the overflowing vertue of 
 * Or, prcfented God : and the will of God ' fet i t felfe [_ right 3 againft the Image and 
 it felfe before, fimilitude, and they now which received the will, they became An- 
 gels ( for ihey fet their imagination, in the will, in the heart of God, 
 and they did eace of the J^er bum Domini [ of the Word of the Lord3 ) 
 but they that fet their Imagination in the darke minde, as Lucifer 
 [[ did that he might] flie out above the Deity and meekneffe in the 
 might of the fire in the flafc.in the Iharpe might of God, and be Lord 
 alone,they became Devils : and they have that name from their being 
 thruft [or driven 3 out of the light •, for they were in the light when 
 the Fiat created them, for the Fiat which created them ftood in the 
 light. 
 <5. Thus the Dcvill is the fault, and guilty of his own fall, for he 
 *Oi*j Grim- fuffered himfclfe to be moved by the Matrix of the ^ fternneffeCfiercc- 
 mfflu refie, fourenelTe, or wrath 3 whereas he yet had his own will to take 
 
 , hold of Light or Darkneffe : And Lucifer was a Throne (that is, a 
 
 ' foijrce- 
 
chap. 15. Of the knowledge of the 'EterrJty, H 5 
 
 'foiircer or founta«ne]ofa great effence) from v^hence went forth » A fountain^ 
 all his (ervants [ or MInifters 3 , andT they ] did like him : asid fo -tvlth a g^eat 
 they were thruft back into the daiknefle, for the light of God goeth mviy vmcs^ 
 not into the [ grimnefle, wrath, or ] fiercenefle. or at a ftock 
 
 7. And there the Fiat (which created the fierce [wrathful I or grim] with rrnn 
 Devils, in hope that they would of Devills become Angels, who fet braxchst/ 
 their imaginatioa therein, that thereby they mighc domineere over 
 God and the Kingdome of Heaven ) was infeaed in the figuring of the 
 fimilitudes : and fo inftantly kindled the Element in the fimilicude 
 .( f i^. in the out-Birth [ or procreation ] ) in the fpeculating [ or be- 
 holding^ , fo that the Effencc hath generated to the higheft Eflences, 
 from whence goe forth the foure Elements of this world, of the third 
 Principle : and the fharp Fiat of God ( which ftood in the Out- Birth 
 [^ or procreation]) hath created the out- Birth, out of which the eartk 
 and ftones are proceeded. 
 
 8. For when the Fiat kindled the Element in the Out-birth, then 
 the kindled Materia [ or matter J became palpable [ or comprehen- 
 fiblc ] this was not now fit for Paradife, but it was ex created : [^ or 
 made external! ] : yet that the Element with its out-Birth might no 
 more generate thus , therefore God created the Heaven out of the 
 
 ■» Element, and [ caufed or ] fuffered out of the Element, ( which is m xhe »ne pure 
 
 the heavenly Lfw^/« ) the third Principle to fpring up-, where the Elcmmt, 
 
 Spirit of God againe difcovered Q or revealed 3 it felfe in the virgin, 
 
 ■z/i^. in the Ecernall Wifdome : and found out, in the out-Birth, n 
 
 the corruptible fubftance, the fimilitudc againe : and the difcovering 
 
 ftood in the fharp attradion of the Fiat, and the Fiat created it fo 
 
 that it became Eflentiall Qorfubftantiall] ', and the fame are the 
 
 Starres, ameere^«/»Mc^»rw, an extraftoftheFiat's, out of the 
 
 Limbus of God, wherein the hidden Element ftandeth. 
 
 9. But that the fharp and fcvere Effence, with the attraftion mighc 
 ceafe, therefore God generated a fimiiitude according to the fountain 
 ofthe heart of God {vi'K^. theSunne) and herewith fprungupthe 
 third Principle of this world, and that (f i^.the Sunne ] put all things 
 
 into meekneffe and » well-fare. " Wea-daing^tr 
 
 10. Seeing then that the Erernall Wifdome of God (»/\. in the k^ndmfe. 
 chaft virgin of the divine vertue ) had difcovered it felfe in the Prin- 
 ciple of this world ( in which place the great Prince Lucifer ftood in 
 the Heaven in the fecond Priaciple ) therefore the fame difcovering 
 was eternall, and God defired to fhed forth the fimiiitude out ofthe 
 Effences, which the Fiat created according to the kinde of every Ef- 
 fence, that they fhould (after the breaking i_ or diffolution] ofthe 
 outward fubftance) be a figure and Image in Paradife, and a fhadow 
 of this fubftance. 
 
 ti. And that there ftiould goc nothing invaine oucof thefub- 
 
 X 2 fiance 
 
15* 
 
 ^The ttirnaU 
 0ne Ekmint. 
 rOr,af. 
 
 
 ^rhe T»9rd 
 
 tbatprtceed- 
 ttbouttftbe 
 mcutb ofGod.^ 
 f-The divint 
 
 Of the knowledge of the Etermty, Chap. 1 5. 
 
 ftanc€S of God, therefore God created Beafl:s, fowles, fifties, wormcs, 
 trees and hearbs out of all EfTcnces : and befides ^created ] alfo figu- 
 red Spirits out of the ^umta Efftntk^ m the Elements^ that fo, after 
 the fulfilling of the Time ( yhcn the out Birth [ (hall .] goe into the 
 Ether) they fhonld-appeare before him, and' that his cternall Wif- 
 donie in his works of wonder might be knowne. 
 
 12. But feeing it was his will alfo in this Throne, in the eternal! 
 Element, to have creatures, that fhould beinftcadof the fallen De- 
 vils, and poffeffe the place [ofthem'Jin the Hearen in ParadQfcj 
 therefore he created Man oat of the " Element. 
 
 13. And as this place was now twofold, and Pwith thcetemall 
 Originality threefold, ( t'/X-f. having 1 the firft Principle in the great 
 anxiety, and the fecond Principle in the diviqe habitation in Paradife, 
 and then the third Principle in the light of ihe Sunne, in the quality 
 of the Starr es and Elements ) fo muft man alfo be created out of all 
 three, if he muft be an Angel in this place, and receive all knowledge 
 and underftanding, whereby he might have eternall joy alf« with [or 
 in ] the figures and Images which ftand not in the Eternall Spirit, 
 but in the eternall figure, as all things in this world arc [ or doe ] . 
 
 14. And there God manifeftethhimfelfe according to his cternall 
 Will, in his eternall Wifdome of the noble virgin, in the Element, 
 whieh in Paradife ftandeth in the fharpneffe of the divincvertue \_ or 
 power ] : and the Fiat created Man out of the Element in Paradife, 
 for it atcraded to it out of the Quintcflfence of thcSunne,Surres,and 
 Elements in Paradife in the Element of the Originality, from whence 
 the foure Elements proceed : and created Man to the Image of God 
 ( that is, to the fimilitude of God ) and breathed into him into the E- 
 lement of the body ( which yet was nothing elfe but Paradificall ver- 
 toe ) the Spirit of the Eternall Eflcnces out of the Eternall Origina- 
 lity ■■, and there Man became a living foule^ and an Image of God in 
 Paradife. 
 
 15' And the Wiftiomeof God, the pleafant virgin dididifco?er 
 herfelfeinhim, and with the difcovering opened Adams Qtuittyin 
 1^ or to 3 many thoufand thoufands, which fhould proceed out of this 
 fountaine of this Image : and the noble virgin of the wifdome and 
 rcrtue f or power J of God, was efjpoufed [or contraftedj to him,that 
 lie fhouid be modeft and wholly chaft to his virgin, and iet nockfire 
 in the firft, nor in the third Principle, to qualifie [ mix with ^ or live 
 therein, but his inclination or longing muft be to get into the heart 
 of God, andtoeate of the *ycrbum utmni ^of the Word of the 
 Lord ] in all the fruits of this world. 
 
 I (5. For the fruits were alfo good, and riieir inclination [[ or that 
 which made thenrto be defired J proceeded out of the inward Ele- 
 ment, out of the * Paradife : bow A^ could eate ©f every friut in 
 
 the 
 
Gbap.i 5. Of the knowledge of the Eternity, 
 
 the mouth, but not * in the corruptibility, that muft not be, for his 
 body muft fubfift eternally, and continue in Paradife, and generate 
 achaft virgtnoutof himfelfe, like himfelfe, without rending of his 
 body : for this could be, being his body was [proceeded^ out of the 
 heavenly Element, out of the vertue of God. 
 
 17. But when the chaft virgin found her felfe thus in AeLuamth 
 great wifdomc, meekncffe, and humility, then the outward Elements 
 became lulling after the eternall, that they might ^ raife themfelves 
 up in the chaft virgin, and * qualifie in her j feeing that Adam was ex- 
 traftedoutofthem,!^^/^. the foure Elements] out of the ^uinta 
 Ejftatia, therefore they defired their own, and would qualifie therein, 
 which yet God did forbid to Adaait [ faying J that he ftiould not eate 
 of the knowledge of good and evill, but live in {jheJi oncLonely Eie- 
 meot ] , and be contented with Paradife. 
 
 18. But the Spirit of the great world overcame Ac/afftt and put ic 
 fclfe in with force, w ^ulntam Ejfeatiamy [_ into the Quinteffence J 
 ^ which there, is the lift tor me, theextrad out of the fou^ Elements 
 andStarres: ) and there muft God create a Woman (^ or wife] for 
 Adam out of his Eflences, if he muft be to till the Kingdome, accord- 
 ing to the appearing [[ difcovering, fhining, or fparkling J of the no- 
 ble virgin [^wich many thoufand thoufands ] and build Q or propa- 
 gate] the fame. And thus Man became earthly, and the virgin de- 
 parted from him in Paradife ', and there (hce warnedQcalled and told] 
 him that he Ihould lay otf the earthlinefle,and then ftiee would be his 
 Bride and loving Spoufe. And now it cannot be otherwife in this 
 world with Man, he muft be 7 generated in the vertue of the outward 
 Conftellation and Elements, and live therein till the earthlinelTe fall 
 away. 
 
 ip. And thus he is in this life threefold, and the threefold Spirit 
 hangeth on him, and he is generated therein, neitlier can he be rid 
 of it, except he C corrupt or ] breake to pieces : yet he can be rid of 
 ParadifCjwhenfoever his Spirit imagineth in the fierceneffe[^or wrath] 
 and falflioodj and giveth up himfelfe thereto, that fo he might be a- 
 bove meeknefle and righteoufncfie in himfelfe, as a Lord like Luciftr 
 [[ and jjivc in pride [ and ftatelinelTe ] j and then Paradife ^ falleth 
 [^ away ] , and is Ihut up : and he loofeth the firft Image which ftand- 
 eth in the hidden Element in Paradife. 
 
 20. For the Adamicall "however (according to tlie inward Ele- 
 ■lent which ftandeth open in the minde ) can live in Paradife : If he 
 ftrive againft evill, and wholly with all his ftrength give himfelfe up to 
 the heart of God, then the virgin dwelieth with him, ( in the inward 
 Element in Paradife, ) and enlighteneth his minde , fo that he can 
 tame the Adamicall Body. 
 
 21. For thefc ^ three Births arc [ inbred or j generated together 
 
 with 
 
 t Or,«» the fia- 
 miu\ or mdT»i 
 where the mtac 
 
 ruft dung. 
 
 mamfeji, 
 * Or,«w-r rviib 
 her, orivorli 
 tuber,. 
 
 7 Bcgdtuayeon- 
 ceivedy bornCy 
 nottrijhdy and 
 prefervid. 
 
 » Ceafcthy va- 
 n^etby or dif- 
 appearith. 
 * TOougb he I'h 
 veth in the 
 four Elements. 
 '>Or, Thef: 
 three ^roper- 
 tkSydartiacjJiy 
 Ugh: J and the- 
 [ourhitmims^. 
 
1 1 8 P/ ^^^ knowledge of the Eternity^ Chap, f y , 
 
 with every one in the Moihers [ womb or ] body, and none ought to 
 fay, [ am not elefted % for it Is a lye,.C and he ] belyerh the Element 
 ( wherein Man alfo liveth ) and befides [ he "] belyeth the virgin of 
 wifdome, which God gitcth to every one which fecketh her with ear- • 
 neftnelfe and humility : fo [ likewife ] the pcffibility of fecking is al- 
 fo in every one, and it is inbred [ or generated ] in him with the all 
 poflible hidden Element [ to which all things are poffible J and there 
 is no other c2ufe of perdition in Man, than [was in or ] with Lucifer, 
 whole will ftood free^ he muft either reach into God in humility,cha- 
 ftity> and meeknefl'e, or into thedarkeminde, in thechmingup of- 
 c j),t fierce- malice and fiercenefle[or grimnefie] which yet (.' in its flowing forth) 
 neffe in its defireth not to lift it felfe up above God, but it inclincth it felfc onely 
 tpor'(irigyvould above the meeknefle, in the fire flafh, in the fterne [ or fierce ] Re- 
 nut lift it fclfe generation ; But the Devils would ( as creatures ) be above all, and 
 above God. be Lords wholly [ of themfelves ] and ^ fo it is alfo with Man here. 
 ^Note t the 22. The pride of Nature indeed inclinethone man moreftrongly 
 eviU of Nature than another, but it forceth [ or compelleth ] none that they muft be 
 » not in fault J proud : and if there be a force [ or ftrong compulfion upon any ] 
 hut the crea- then it is when Man willingly for tempcrall honour and pleafure fake 
 ture is in fault 'ets the Deviil into his etcrnall Eflences j and then he [ the Devil) ] 
 andgmlty, feeth prefcntly how that Man is inclined [or led] by the Spirit of this 
 world, and in that way tempreth him accordingly : if Man let him but 
 in, he is then a Gueft very hardly to be driven out againe ; yet it is ve- 
 ry pofiible, if that man intirely and fincetely purpofe to turne, and to 
 live according to the will of God, then the virgin is alwayes ready [be- 
 forehand ] in the way to helpe him. 
 
 23. Itgocth very hard, when the [Graineof] Muftard-feed is 
 fowne ( for the Devill oppofeth ftrongly ) but whofoever perfevereth, 
 findeth by experience what is written in this Booke : and although he 
 cannot be rid of the untowardneffe of the incitements of the foure 
 
 e In the pun Elements , yet nevertheleffe the noble feed in the ^Lmbm of God 
 
 eternaU one continueth with him, which feed fpringeth and groweth, and at laft 
 
 Element. becomech a Tree, which the Devill ftvoureth [ or relifheth ] not, 
 
 but he gocth about theTree like a fawTiing curre which pilfeth againfl: 
 
 the Tree 3 and then by his fervants he cafteth all mifhaps upon him : 
 
 and by his crue [ of followers and confederates ] he thrufteth many 
 
 i Qf^f f,f fjjj^ out of *his houfe, that he may doe him no more difpleafure : But ir 
 
 earthly rotten g^eth well with him [that feareth God] and he cometh into the land 
 
 Tabernacle. of the living. 
 
 24. Therefore wee fay now, ( according to onr h'gh knowledge) 
 that the fource [ or adive defire] of all thethree Principles doth im- 
 
 & Or in* print it felfe together 8 with the childes incarnation \_ or becoming 
 
 * Man ] in the mothers body. For after that Man is figured [ or flia- 
 
 pcd 3 from the Starres and Elements, by the Fiat, fo that the Ele- 
 ments 
 
chap. I y . Of the knoi»ledge of the Eternity ^ I j p 
 
 ments have taken poffefiion of their Regions, [Kingdomes, or Domi- 
 nions ] ( z/;^. the heart, iiver, lungs, bladder, and fromack , wherein 
 they have their Regions)then muft the'' Artificer in his rwofold forme h Or wdrh' 
 rife up out of all Elfences : for there ftandeth now the Image of God, ptjfiey. *u^ 
 «nd the Image of this world, and alfo is the Image of the Devil) : now pi^ ^ 
 there muft be wrcftling and overcoming , and there is need of the 
 Treader upon the Serpent, even in the Mochers \_ womb or '\ body. 
 
 25. Therefore y^ Fathers and Mothers be honeft and live in the 
 feare of God, that the Treader upon the Serpent may alfo be in your 
 fruit. For Chrifk faith , A goodTreectmttot brrngftrth ivili fruit, and 
 an evil/ Tree cannot brixg fori b good fruit : And although this indeed 
 is meant of the minde that is ' brought up : which hath its own under- ' Ot> co?^tb 
 ftanding [ or meaning 3 thus, that no falfe niinde bringeth forth eood ^'^ ^^ of it 
 fruit, nor no good niinde evill fruit, yet it is effeftually neceffary for f^lfi- 
 the children f that the Parents be honeH: and vertuous J becaufe the 
 childe is generated from the Elfences of the Parents. 
 
 2(5. And though it be cleere that the Starres in the outward Birth 
 C Geniture or operation 3 doe alter the Elfences in every one ac- 
 cording to their ** fource i_ quality, influence, or property j , yet the ^ Operation, 
 Element is ftill there, and they cannot alter that with their power, 
 except man himfelfe doe it, they have onely the outward Region ; 
 and befide, the Devill dare noc ' Image (' or imprint J hirafelfe.before ' Or, eive bim" 
 theTimeof theunderftanding, when Man can incline himfelfe to the felfe into the 
 ty'iW or to the good : yet none muft prefpme upon this [ impotency Immnation, 
 of the Devill, and foure Elements] : for if the Parents be wicked, 
 God can well forfake a wicked feed : for he willeth not that the Pearle 
 ihould be caft before fwine : although he is very inclined to help all 
 men, yet it is [ effeftuall ] but for thofe that turne to him : and al- 
 though the childe is in innocency, yet the feed is not in innocency j 
 and therefore it hath need of the Treader upon the Serpent [ or Sa- 
 viour 3 : Therefore ye Parents confider what ye doe : efpecially ye 
 knaves and whores : ye have a hard lefien f to learne here J : confider 
 itwcll, icisnojefting matter, itfliall be fhewen you "^ in its place, ^ /« the Look 
 that the Heaven thundereth [and palfeth away with a noyfe J : ofZUfvionand 
 truly the time of the Rofe bringeth it forth, and it is high time to a- predtfima:io/i. 
 wake, for the lleepe is at an end, there lliall a great " Rent be before n cieavivg a- ' 
 the Lilly •, therefore let every one take heed to his wayes. fmder jhakifiz, 
 
 27. IfwecnowfearchintothelifeofManin the Mothers [ womb andalteratm 
 or ] body, concerning his vertue \_ or power J fpeech, and ° fenfes, as by an earth- 
 andthenobje andmoft precious minde ■, then wee finde the caufe ^^.7^3. 
 wherefore wee have made fuch a long P Regifter concerning the eter- o q^ thoughts. 
 nail Birth : for the fpeech, fenfesj and minde have alfo fuch an Origi- p catahque ay 
 mil as is above mentioned concerning the Eternall Birth^of God, and [{elation, * 
 it is a very precioHs Gate [_ or Expoiition] . 
 
 28. For 
 
i6o 
 
 1 The Mjjlar 
 the fiat. 
 
 « Concret'm-i 
 fubfiaHce, or 
 
 for, Hafter. 
 
 erttm. 
 
 Of the kmvfkdge of the Bttraity. Cfaap.iy; 
 
 28. For behold,when the Gate of this world in the childe is made 
 ready, fo that the childe is [become ] a living foulc out of the Etfea-' 
 ce£, and now [ henceforth ] feeth onely L by or ] in the light of the 
 Sunne, and not in the light of God : then cometh the true ' Artificer, 
 inftantly in the twinckling of an eye ( when the light of the life kind- 
 Icih ) and figureih [that which is] his : for the centre brcakerh forth 
 in all the three Principles. Firft^ there are the foure Effences in the 
 Fiac in the fterne might of God, vrhich there ar»the childes own> the 
 Wormc of its foale, which ilandeth there in the houfe of the great 
 anxiety, as in the Originality. For the feede is fowne in the will, and 
 the will receiveth the Fiat in the Tinfture, and the Fiat drawcih the 
 will to it inwardly, and outwardly [ draweth 3 the fcede to a ' Mafic ; 
 for the inward and outward ^Artificer is there. 
 
 29. Whenthe will thus draweth to it, then it becometh inwardly 
 and outwardly impregnated, and is darkned, the will cannot endure 
 this, vi\. to be fet in the darke, and therefore falls into great anxiety 
 for the light : for the outward Materia [ or matter ] is filled with the 
 Elements, and the bloud is choaked [ checked or ftopped j : and 
 there then the Tinfture withdraweth, and there is then the right A- 
 byffe of Death, and fo the inward [ Materia or matter ] is filled from 
 the Efiences of the vertue, j or power,] and in the inward there rifeth 
 up aBOthcrVilljOut of the fterne vertue of the effences[that it might] 
 lift it felfe up into the Light of the meeknefie, and in the outward 
 ftandeth the defire to be fevered, the impure from the pure, for that 
 the outward Fiat doth. 
 
 30. Wee muft confidcr in the vertue [or power] of the rirgio, 
 that the will firft is threefold, and each'in its Centre is fix [ ftcdfaft or 
 perfeft ] and pure, for it proceedeth out of rhe Tinfture. In the firft 
 Centre there fpringeth up between the Parents of the childe the ii^ 
 clination [ or luft J and the beaftiall defire to copulate, this is the 
 outward Elementary Centre, and it is fix in it felfe. Secondly, there 
 fpringeth up, in the fecond Centre the inclinable love to the copula- 
 tion : and although they were ac the firft fight angry and odious one 
 to another, yet in the copulating the Centre of love fpringeth up, 
 and that onely in the copulating : for the one pure Tindure recei- 
 veth [ or catcheth ] the other, and in the copulating the * MalTe re- 
 ceiveth them both. 
 
 3 1. Now thus the love qaalifieth [ or mixeth ] with the inward 
 [ one ] Element, and the Element, with the Paradife, and the Para- 
 d'rfe is before [ or in the prcfence of] God : and rhe oijtward feedc 
 liath its Effences, which qualifie fii ft with the outward Elements, and 
 the outward Elements qualifie with the outward StarrcSjand :hc out- 
 ward Srarres qualifie with the outward fternntfle [ grimnefle, fierce- 
 neflcjfrowarduefle] wrath and malice, aiidche wrath and malice in 
 
 the 
 
\ 
 
 Chap. 15, Of the knopfledge of the Eternity, j ^ j 
 
 tht fiercenelfc [ feverity or auftemcfle ] qujilifkch with the Originall 
 of the firft fiercencfle of the AbyiVe of Hell, and the AbyU'e quaJifiech 
 with the Devills. 
 
 32. Therefore O Man ! Confider what thou haft received with thy 
 beaftiall body, to eate and to drinke of cvill and good, which God did 
 forbid. Look here into the ground of the Efl'ences, and fay not with 
 Reafon i It was mcerly for difobedlence, which God was fo very aa- 
 gry at, that his anger could not be quenched : thou art deceived, for 
 if the cleere Deity were angry,it would not have become Man for thy 
 fake to help thee j look but upon the " mark/in the Eternity,and then 
 thou wilt finde all. 
 
 35. Thus alfo the Kiagdome of Darkneffe and of the Devill is 
 fowne together in the copulating, and the third Centre of the * great 
 defirefpringerh up along with it, out of which the fierceneffe (^grim- 
 refle,or wrath] and the houfe of flelh is generated : for the pure love, 
 which rcacheth the Element and confequently the Paradife, hath a 
 wholly modeft and chart Centre, and it is ^ fix in it fclfe, of which I 
 here gire you a true Example. 
 
 Diligently And deeflj to he confidered, 
 
 34. Behold two yonng * peopIe,who have attained unto the^blof- 
 fomeofrhe noble Tinfture in the Matrix and jL»»i«5, fothat it be 
 kindled \ how ver^ hearty, faithfuli, and pure love, they beare one 
 towards another, where one is reidy to impart the very heart within 
 rfiem to the other, if it could be done without death : this now is the 
 true Paradiikall bloffjmej and this bloflbme » qualifieth, with the 
 1^ one } Element and Paradife : but as foone as ever they ''take one 
 another, and copulate, they infcft one another with their ' inflamati- 
 on [ot burning luft '\ which is generated out of the outward Elements 
 and Starres,and that reacheth the AbyflTejand fo they are many times 
 at deadly enmity [ or have venomous fpitefuU hatred ~\ one againft 
 another : arid though it happen that their Complexions were noble, 
 fo that ftill fonie love remaineth, yet it is not fo pure and fairhfull as 
 the firrt beftre copulation which is ^ fiery, and that in the burning 
 C or burnt ]] luft [ is ^ earthly and cold ( for that muft indeed keepe 
 faithfuli while it cannot be otherwife : ) as is feene by experience in 
 many, how afterwards in wedlock they hunt after whoredome, and 
 fcek after the Devils « Sugar, which he ftroweth in the noble Tinfture, 
 if Man will let him. -,. 
 
 35» Whereby then you fee here, that God hath not willed the 
 earthly Copulation : Man fhould have continued in the fiery love 
 which was in Paradife,and generate out of himfelfe-.But the ^Woman ^ Tbt dlvidtd 
 was in this world in the outward Elementary Kingdome, in the intla- nature m !uji 
 mation of the forbidden fruit, of which 4i(^m Ihould not have eaten, a^d -svau on- 
 
 Y And 3#^ 
 
 ■ Of, aim. 
 
 * OTibet T^tle, 
 
 (•mj>/eate. 
 
 » Text, Menf- 
 
 chcB. 
 
 ■'' Or, fiever. ■ 
 
 * M'xeth tr 
 unittib. 
 ^ Or, Merry. 
 ' Or, brandy^r 
 luH bitrnt (9 
 ^es oi it Wire 
 a fire-brand. 
 
 f Or J ^ar me. 
 
 '^Mtonlufi, 
 
162 of the kfiovoUdge of the Eternity, Chap.ij. 
 
 And although now he hath eaten and thus deftroyed us, therefore it 
 is now with him [_ the Adamicall Man ~\ as with a Theefe that hath 
 been in a pleafant Garden, and went out of it to ftcale , and cometh 
 againc and would fainegot into the Garden, and the Gardiner will 
 not ler him in, he muft but reach into the Garden with his hand for 
 the fruit, and then conieth the Gardiner and fnatcheih the fruit out 
 ofti'S hand, and he mtjft goe^away in his burn.ing luft and anger, and 
 cometh no more into the Garden •- anci in ftesd of the fiuit there re- 
 maineth his defirous bui ning luft with him, and that he hath gotten 
 in ftead of the Paradificall Fruit, of that wee muft now eate, and live 
 in the s Woman. 
 
 ^6. Thus I give you accurately to underftand what Man is , and 
 what Man fowctti, and what groweth in the feede ( Vi-^. Three King- 
 domes, as is above-mentioned ; ) and feeing the three Kiogdomcsare 
 thus fowen, fo are they in like manner before the Tree of Temptati- 
 on : and there beginneth the ftrugling and great ftrife, there ftand the 
 three Kingdomes in one another : the Element in Paradife, will keep 
 the pure minde and will, which ftandeth in the love in theTinfture 
 of the feede : and the ouDward Elements ( vi\. that which went forth 
 from the Element ) will have the Element, and mix it felfe there- 
 with : and then cometh the outward fierccneflc of the Starres, and 
 draweth it together *» with the outward Fiat, and fetceth it felfe \_ in 
 the rule or dominion ] whereby the inward will in the love together 
 with the Element and the Paradife becomcth darkened, and the love 
 in tbe Paradife goeth into its Ether, and ife extingtiifhed i&i dtie Tin- 
 ^ure of the feede : and the heavenly Centre goeth ui)d€r> for it paf- 
 fetfiintaicsPri»ciple. tii^S ^ 
 
 37. And then cometh the Woman with her ftopped \_ or congea- 
 led 3 bloud, with the Starres and ElemencSi and fetteth her felfe in 
 {_ the Dominion. ~\ Arid here is the Paradificall Death, where Adam^ 
 in the living body, dyed i that is> he dyed [^ as 3 to Paradife and the 
 Element, and lived to the ^unne,Stdrres,and the outward Elements > 
 concerning which, God faid to him, rfo<tf da; t>hm tauftuf gyd and 
 evilly •thoafljxi.t (fye'thtDioth y and this is the Gate of the fii-lt Death 
 in the Paradife, in which now Man liveth inthe Elemenury Woman 
 of rfiis ^H^f Idlri the corruptibility v"' ' ' 
 
 58. And ic highly concerneth us to know and apprehend, that 
 when the feede is fowne in the Matrix.ajid that it be drawne together 
 by the Fiat ( when the Surres and the outward Elements fct them- 
 fclvesinf^tReadminidn^'andthattiie love and hieckiiefle 16 excin- 
 guifhed •, for there cometh to be a fierce fubf^ance in the popping [or 
 congealing 3 of the Tinfture ) thatbcfore the kindling of the light of 
 ll^i CYUture* life, in the childe , there is no heavenly Creature : aad although ' ic 
 be figured [ or fhaped j with all the formes [or parts lof the body, 
 
 yet 
 
 5 ;» tht divi- 
 ded nature ^ani 
 in the earthly 
 tabernicky and 
 fted and muUi' 
 ^Ij therein. 
 
 ' Or, bjf 
 
for the fcn/cs 
 and thoughts. 
 
 Cliap.l5* Of the knoxleJge of the Eternity, 1^3 
 
 ye'tforall that, the heavenly Im^e is no5 therein, bwihe.beaftiall, 
 and if that body peiifti {_ corriipt) er breake 3 before the kifldling of 
 the Spirit of the foole in the fpringing up of the life, then nothing of 
 this figure appeareth before God on the day of the Reftitution but 
 its Ihadow and fhape j for it hath yet had no Spirit. 
 
 39. This figure doth not ( as many judge ) goc into the ^ Abyfle, k Or, HtH, 
 |3Ut as the Parents were, fo is alfo their figure : for this figure is the 
 
 Parents, tiil the kindling of its life,and then it is no more the Parents, 
 but i^s own : The Mother alfordeth but a lodge, and the nutriment : 
 and therefore ii fiicc defiroyeth it willingly in her body,fliee is a mur- 
 tl^reffe, and the Divine Law judgeth ha to the Tempoxall Death. 
 
 40. TiHis no*/ the Starres and the Elements ( after the withdravr- 
 
 ing of die love in the Tinft ure ) take the houfe into poffdfion, and fill ' Or, Moime, 
 
 it the tifft^ Moncth : and in the fecoad, they fever the Members [_ or 
 
 parts, i (by the fouce Fiat) as is mentioned before : and in the third, 
 
 the ftriJe beginnech about the Regions of the Starres and Elements, 
 
 where then they feparate, and every Element maketh its own houfe 
 
 and Region for it felfe % v^\. the Heart, Ljvtr, Lungs, Bladder, and 
 
 Stomackiasalfo the Head to be the"' houfe of the Starres, where 
 
 they have rheir RegicMi {. or dominion 3 > and their Princely Throne, 
 
 as it followeth further. 
 
 4 1. And now after that the Starres and Elements (as is maitioned 
 before ) have gotten their Region and the houfe to dwell in, then be- 
 ginneth the mighty ftrife in great anxiety about the King of the life : 
 for the chamber of the building [ or fabrick 3 ftandeth in very great 
 anguifh, and j^ here j wee mult confider the Originall of the Elfcnce 
 of all Efiences, the Eternall Birth and the Roote of all things : as that 
 there is in the houfe of the Anguifh, firft one onely Effencc [ or Bee- 
 ing 3 > and that " Elfence is the mixing of all ° Effences, and it hath 
 fiiftawilltoP^eneratetheiight, and that will is attraftive[aftrin- 
 gent OT foure 3 • 
 
 42. For the defiring is the attrafting of whatfoever the willdefi- 
 reth : and that will is firft pure i neither darknelfe nor light ; for it 
 dwelleth in it felfe, and it is even the Gate of the divine vertue that 
 fillcth ail things. And tkus the attrafting filleth the will with the 
 things which the will defireth : and although it be pure, and dtfireth 
 nothing but the li^hr, yet there is no light in the dark anxiety, that it 
 canattrad, but it draweth the Spirii of the Eifences of theScarr^s 
 and Elements into it felfe, and therewith the will of the divine vertue 
 is filled, and the fame is all rough and dark. And thus the will is fet in 
 the Darknel^, and this is done aifo in the heart. 
 
 45. The will now ftandingthus in the dark anxiety, it^getteth «JOr, «»«;- 
 another will to fly out of the anxiety again,and to generate tlie light : y^th. 
 and this othei will is the minde, out of which proceed the fenfes [ or 
 
 Y 2 thoughts] 
 
 " Bee'mg, 
 •» Or, Bee'mgf. 
 POr, bring 
 forth. 
 
1^4 Of the kn(ywleclgt of the Eternity, Chap.ij; 
 
 thoughts 1 not to continue in the anxiety : and the will [appeareth ] 
 difcovercihit felfe in the Eflfences of the fourenefl'e, as in the fierce 
 hardneffe of Dearh : and the glimps [ or glance ] breaketh through 
 the Elfences of the foure hardneife, as a fwift [ or fudden ] flafli, and 
 fliarpeneth it fdfe in the foure hardnefle, that itbecometh [pale, 
 ^Text^Blanc^, white, or] «"glimmering like atl«(hoffire, and in its fudden flight 
 breaketh the foure darknefl'e : and there ftandeth the hardneffe and 
 the harfh foureneffe of Death like a broken turning whcclc, which 
 with the flafh of the breaking flyeth fwifcly as a thought •, as aifo then 
 the re-conceived will ( which is the minde ) appearcth fo very fud- 
 dcnJy : and feeing it cannot flie forward out of the Effences, it muft 
 goe into the turning wheele, ( for it cannot get from that place ) and 
 50r, di^el/ed. fo i i breaketh the darkneffe : and when the darkneffe is thus ^ broken, 
 [ then '] the Iharp glance difcovereth it felfe in the pleafant joy with- 
 out \_ or beyond 3 the darkneffe in the fharpneffe of the will ( vi:^^ in 
 the minde ) and findeth it felfe habitable therein , from whence the 
 flafh ( or glance ) is terrified, and fiieth up with ftrong might through 
 the broken effences out of the heart,and would out at the mouth,and 
 raifeth it felfe farre from the heart, and yet is held by the foure [ or 
 harfh] Fiat, and yet then maketh it felfe a fcverall Region (t//\. the 
 Tongue) wherein then ftandeth the (kreeke Cor the crack] of the 
 broken Effences : and (eeing then ic reflefteth [ or recoilcth ] back 
 againe into the heart,as into its firft dwelling houfe,and findeth it felfe 
 fo very habitable and pleafant ( becaufe the Gates of the darkneffe are 
 broken ) then it kindleth it felfe fo highly in the loving will, by reafon 
 ofthemeekneffe, andgoeth no more likeafterne Qor fierce] flafh 
 through all Effences, but [ it ] goeth trembling with great joy : and 
 the might of the joy is now many hundred times ftronger, than firft 
 the flafli [or glance J was, which yeelded [^ or difcovered ] it felfe 
 through the foure harfh Effences of the Death, and goeth with ftrong 
 might OQt of the heart into the head, in the will [] or purpofe ] to 
 poffeffe the heavenly Region. 
 fTk wilt. 44. For « it is Paradificall, and it hath its moft inward roote there- 
 
 in : when Adam in finne, dyed the firft Death, then faid God, The feed 
 *• Breali with of the Woman P)4U " brealic the Ser^iats head : the fame word * imprin- 
 tr ending upon ted it felfe in Adamy in the centre of the fpringing up of his life, and 
 it. fo forth, with the Creation of £z.'e in the fpringing up of her life, and 
 
 * imigined, fo forth, in all Men, fo that wee can, in our firft minde, through the 
 figured , or word and vertue of God in the Treader upon the Serpent (who in the 
 formed it felfe. time became man [ or was incarnate ] ) trample upon [or breake] the 
 Head and will of the Devill, and if this might [^ or power ] were not 
 yviz. httbe y in this place, then wee were in the eternall Death. Thus the minde 
 place of the is its own, in the free will, and moveth in the vertue [ or power ] of 
 fringing up God, and io his prontufe, in the Free fubftancc [_ or beeing ] . 
 if the life. 45. Seeing 
 
Chap. 1 J. Of the knowledge of the Etemitj. 1^5 
 
 45. Seeing then that the fkreek of joy in the vercue of God(which 
 breaketh the doores of the deep Darkncffe ) thus fpringeth up in the 
 heart, and flicth with its glimpfe \_ or fparkling] into the Head ^ then 
 the vertue of the joy fetterh it felfe above, as being the ftrongeft, and 
 the flalh [ or glance 3 beneath, as being the weakeft : and fo when the 
 fkfh [ or glance 3 comerh into the Head into its feate,then it ciaketh 
 it fclfc two open Gates : for it hath broken the doores of the deep 
 Darknefle, and therefore it continueth no more in the Darknefle, but 
 it muft be free as a viftorious Prince [ or Conqnerour 3 , and will not 
 be held captive : ( and thisfignifieth to us, the refurreftion of Chrift 
 from the dead, who is now free, and will not beheld [therein], 
 which in its due place fhall be very deeply defcribed- ) And thofe 
 Gates which the glance holdeth open, they are the eyes, and the fpi- 
 ritof joy is their rootc, which [ fpirit 3 fpringeth up at firftinthe 
 kindling of the life. 
 
 4^. Thus then the ftrong re-conccived will , ( to flie out from the 
 Darkneffe and to be in the Light in the Heart ) generateth it felfe ; 
 and therefore wee cannot know [ or apprehend Jit to be any other 
 than the noble virgin, the wifdome of God j which thus fpringeth up 
 in joy, and in the beginning, marrleth her felfe with the fpirit of the 
 foule, and helpeth it to the light, which after the fpringing up of the 
 foule ( t/i^-after the kindling of the vertue of theSunne in the Effen- 
 ces) putteth her felfe into its Paradificall Centre, and continually 
 warneth the foule,* of the ungodly wayes, which are held before it, 
 by the Starres and Elements, and brought into its Effences. There- 
 fore the virgin keepeth her Throne thus in the heart , and alfo in the 
 head, that fhee may defend and keep them oft' from the. foule, all 
 over. 
 
 47. And wee muft further "confider, that when theskreek Qor 
 crack] maketh its dwelling houfe, in its ftrong breaking through, out 
 of the Gate of the anxious Darknefle, C ^'^- the Tongue ) that the 
 skreek [or crack 3 hath not then yet feenethe virgin : but when ic 
 reflefted [or (hined3 back again into the heart, into the opened dark- 
 nefle, and found her fo habitable, there then firft fprung up its joy, 
 habitablenefle, and pleafantnefle, and it became Paradificall, and defi- 
 red not i^ to goe 3 into the Tongue againe , but into the Head, and' 
 []defired3 there to have its Region out of the fource of the Heart. 
 Therefore the Tongue ought not in all |^ or altogether 3 to be belee- 
 ved, for it fitreth not in the heavenly Region, as the friendly pleafanc 
 vertue \_ doth 3 '■ but it hath its Region in the crack and flafh, and the 
 flafh is as neere the hellifh Region, as the crack is , for they are both 
 generated in the ^ fliarpnefle of the Starres, in the Eflfences, and the 
 Tongue fpeaketh both lyes and truth, in which of the two the Spirit 
 armech it felfe according to that ic fpeaketh; alfo it many times fpeak- 
 eth. 
 
 * of the ttfaics 
 0/ the ungodly . 
 
 *Thhf[^ or 
 
 conceive. 
 
 ^ Or, fierfie 
 grim p}irp' 
 
 ncjfe. 
 
*! 6' 6 ^/ ^^^ liiiowkdge of the Eternity^ Chap. 1 5 , 
 
 eth lyes in ^ great Men, when it is arreed frem the Effences, then ic 
 fpeaketh in the crack, like a Rider in his £ haughty, furiy) vaunting 
 ftate J or high mindedBelfe. 
 
 ' Such as have 
 cjlcemtt autho- 
 rity ^& richesy 
 or fuch at art 
 high minded, 
 andftotity and 
 have tbeworld 
 at tvill. 
 ^ Or, rviit. 
 
 « OTyCateheth. 
 
 ^ Re-eo»celved, 
 er n-purpofed. 
 
 tor, joy. 
 
 ^ Or jiilayetb it 
 rvithtrcmbimg 
 for joy. 
 ' The Sf^Yei\ or 
 
 ^ The inward 
 6ne Element' 
 
 The Life of the Soule, The Gate, 
 
 48. Thusnow when the vertue of the life, and the Spirit of the 
 fecond Principle,** is generated in the firft Originality of the firft Prin- 
 ciple, ( vi^. in the Gate of the deep DarknciTe, which the will of the 
 vertue of the virgin, m the fierce earneft flafh of the fierce might of 
 God, did breake, and fet it felfe in the pleafant habitation ) then in- 
 ftandy the EiTences of the Starres and Eicments , in the tlafh of the 
 fpr^nging up ol' the life, prefi'ed in alfo ', yet after the building of the 
 pleafant hibitatioafii ft f made 3 • 
 
 , 49. For the habitation is the Element, and the vertue of the in- 
 ward Element, is the Paradificali Love, w nich the outward Elements 
 ( being generated out of the Element,) will have for their modier, 
 and the fharp Fiat bringeth them ir.i-o the habitation : and there the 
 light of the life becometh rightly kindled, and all Effences live in the 
 habitation. For in the beginning of the life , each Principle ' taketh 
 its Light. 
 
 50. The firft Pilnciple ( vI-k^. the Darkncfle ) taketh the Ferce and 
 fudden fire-flafh j and fo when the *re comprehended will, in the firft 
 will of the firft attrafted darkneffe of the harfhnefle, difcovereth It 
 felfe, and breaketh the Darknefl'e in the flafh, then the harfh dark 
 fire flafh remainech in the firft will, and ftandeth over the heart, in the 
 Gall, and kindleth the fire in the Effences of the heart. 
 
 $1. And the fecond Principle retaineth its light for it felfe : which 
 is the pleafant i habitation, which fhineth there, where the darkneffe 
 is broken, f or difpelled, ~\ wherein the courteous loving vertue, and 
 the pleafantneffe arifeth, from whence the skreeke [or crack ] in the 
 ftrong might becometh fo very joyfull, and ^ turneth its forcible rufh- 
 ing, into a joyfull trembling :' where then the fire-flafh of the firft 
 Principle fticketh to' ir, which caufeth its trembling : but its fource 
 [ or aftive property 3 is pleafantneffe, and joy^ that cannot fuffkieut- 
 ly be dcfcribed, happy are they that finde it, \_ by experience ] . 
 
 $2. And the third Principle retaineth its light wholly for it felfe, 
 which ( as foone as the light of life fpringeth up,) preffeth into the 
 Tin^ureof the foule, to the •* Element ; and re^Kheth after the Ele- 
 ment : but itatrainech no more than to tlis light of the SunnCi which 
 is proceeded, out of the ^uiata Ejfcniiay out of the Element : and 
 thus the Starres and Elements rule in their light and vertue which is 
 the Sunnes, and qualifie with the foale : and bring many diftempers 
 and alfo difeafes into the Eilences, from whence come ftitches, agues, 
 fwellings and [ other 3 1'ckneffes [^s.i] the Plague, &c. intothofc 
 []EffeRces3> and at laft their corruption and death. $3 . And 
 
Cbap.ij. Of the kuovpledge of the Eternhj, 
 
 light of tin 
 Sunnt. 
 
 53. And now when the light of ail the three Principles fhineth, 
 then the Tinfture goeth forth from all the three Principles, and it is 
 highly \_ worthy ~\ to be obferved, that the middlemolt Principle re- 
 ceiveth no light from Nature, but as foone as the darknefie is broken 
 up, (] or difpelled) '] 't fhinct^' in moft joyfull habitablenefie, and 
 f harh j the noble virgin dweilrg in the joy, v.\. in thacTinfture : 
 and the Deity appeareth fo very h'tghly and powerfully in Man, that 
 weccani ocfinde it fo, in any other thing, let us cakevvhat v^■ecwill 
 elfe into our Confideration. 
 
 54. in the firft Principle is the fire-flani,and in the Tindure there- 
 of is the 'terrible liphtnf theSunne, which hath its original! very 
 ni3rp!y ourofthe erernaii Originaineiie, out of the firft Principle, 
 withirsrooteoutof thefiit Eflence, through the Elemerw : which 
 vr.tj be expounded in another place , it would be too long to doe it 
 here. Ar.d [ efides ic fhould be hidden, he that knoweth it, will con- 
 ccale it, aj heviould alfof^conceale ] the fpringing up of the Starres 
 and Planets : for the cornered Cap will needs hii"e it under the jurif- 
 diftion of his Schoole learning,thoDgh indeed he apprehendeth little 
 or nothing at all in the light of Nature : let it remaine [_ hidden ] till 
 the tiff e of the Lilly, there it ftandcth all "^ open : and the Tinfture 
 is [_ then ] the light of the world. 
 
 §5. And it is here very eKa<Sly feene how the third ?r5ncip]e 
 " uniteth it felfe with the fitft, and how they have one [^ onely ] will : 
 for they proceed from one another : and if the fecond Principle were 
 not in the midft [_ between them ] then they were but one (^ and the 
 fame] thing. ButfpeakinghereoftheTinfture in the life, wee will 
 therefore ftew in the light of Nature, the true ground of all the 
 three Births. 
 
 $(5. The noble TinftiKc is the dwelling houfe of the Spirit, and 
 hath three formes, one is eternall, and uncorruptible : the other, is 
 mutable [ or tranfitory ] , and yet with the holy, \_ or Saints, ] conti- 
 liueth eternally : but with the wicked, it is mutable [ or tranlkorie '} 
 and flieth into the Ether : the third is corruptible «* in Death. 
 
 57. The firft Tinfturc of the tlrl't Principle is properly the ? habi- 
 tation in thefire-flafh : which is the rource,Llife, oraftive property,] 
 in the Gall, which maketh the Brimftone Spirit ( vi\. the ij>dil!bluble fnJl/fHnt 
 Worme of the foule, which ruleth powerfully in the fharp Efl'ences, 
 and movetltand carrierh che body ^vhither foever the minde, in the 
 fecond Centre,wiII: ) to be its dvelling houfe •, its Tinfture is like the 
 fierce [ auftere or grim "J and fhirp might of God: itkindleth the 
 whole body, fo that it is warme, and that it grow not "J ftiffe \_ or con- 
 gealcth with cold J and upholdeth the whecle in the crack in the Ef- 
 fences, out of which the hearing arifeth : it is fharp, and proveth the 
 fmcU of every thing in the Effenees : it maketh the hearing,though it 
 
 ^67 
 
 ^^Frecdifcfi' 
 vend or 
 
 " ^pprofria- 
 tetby eryedd- 
 cthit felfe u^ 
 to it. 
 
 ° Or, at in 
 
 death. 
 
 f Or, the re- 
 
 \ ?(um^. 
 
1^8 Of the knowledge of the Etermty. Cbap.if. 
 
 felfe is neither the hearing nor fmeUingJbuc it is the Gate that lecteth 
 
 in good andevill, as the tongue and alfo the eare [ doth j : all which 
 
 c the active Cometh from hence, becaufe that ' its Tinfture hath its ground in the 
 
 life ffthe Gall, firft Principle : and the kindling of the life hapnerh in the fhurpnclVe, 
 
 in the breaking through the Gate of the eternall Darkneffe. 
 
 58. Therefore are the Effencesofthe Spirit of the foule fovery 
 fharp and fiery, and [ therefore] the Ellences goe forth out of fuch 
 a fharp fiery Tinfture : wherein now ftand the five fenfcs ( vi-^. feeing, 
 hearing, fmelling, rafting, and feeling : ) for the fierce fharpneffe of 
 the Tinfture of the firft Principle, pro/eth, in itsown El/tnces Qin 
 or 'j of the foule, ( or [ in the Efiences ] of the Worme of the foult, 
 in this place rightly fo called ) (_ proveth I fay 3 the Starres, and Ele- 
 ments , ( vi\. tht out birth out of the firft Principle, ) and whatfoe- 
 rer uniteth Q or yeeldeth 3 it felfe to it, it taketh that into the Effeo- 
 ces of the Worme of the foule ; f^^.all whatfoever is harfh [or fourc] 
 bitter, ftcrne, [or fierce J and fiery : all whatfoever generatech it felfe 
 in the fiercenetfe, and all whatfoever is of the fame property with the 
 Effenccs : all that which rifeth up along there, in the fiery fourcc, 
 and elevateth it felfe in the breaking of the Gate of the Darkncae, 
 and boyleth [ fpringeth,or floweth up 3 above the meekneffe : and all 
 whatfoever is like the fharp auftere Eternity, and qualifiech f or mix- 
 eth 3 with the fharpnellc of the fierce anger of the God of the Eterni- 
 ty, wherein he holdeth the Kingdomeof the Devils Captive. 
 
 O Man ! confider thy felfe here, it is the fure Ground, knowne 
 by the Author, in the light of Nature, in the wil! of God. 
 $9. And in this Tindure of the firft Principle, the Devill tempt- 
 eth Man : for it is his fourcc [ well-fpring, or property 3 wherein he 
 alfo liveth. Herein he reacheth into the heart of Man, into hh foules 
 Effences, and leadeth him away from God, into the defire to live in 
 the fharpe ( vi\. in the fiery ) Effences, that it might be elevated a- 
 bove the humility and the meekneffe of the heart of God, and above 
 the love and meekneffe of the Creatures, [of purpofe toreeaie3to 
 bctheonelyfaireandgliftering Worme in the fire fljfh, and to do- 
 mineere over the fccond Principle : and [ thus j he maketh the foule 
 of Man fo extreame proud, as not to vouchfafe himfelfe to be in the 
 leaft like any meekneffe, but to be like all whatfoever liveth in a qua- 
 lity [ or property 3 contrary to it. 
 ^TbeDtvil/. 60. And in the bitter Effences ^he maketh the Wprme of the 
 
 foule prickly, fpitefull, envious, and malicious, grudging every thing 
 to any : as the bitterneffe indeed is friends with nothing, but it liing- 
 eth and grindeth, raveth and rageth like the Abyffe of Hell, and it is 
 the true houfe of Death as to the pleafanr life. 
 *,0r, ^i?f«' «?'• And in the foure [or harfh 3 Elfenceof the Tinftureof the 
 gmt fa 'jianee* Worme of the ^ole, he infeftcth the ivure » harfh Eflence, whcrcb 
 
\ 
 
 Chap. E 5 . Of the knowte^Ige of the Eternity, , ^^ 
 
 icbecometh lliarply attrafiivc, and getteth a will to draw all to it 
 fclfe, and yet is not able to dee it ; for the conceived will, is not eafi- 
 Jy filled j but is a dry hellifh thirfty hunger to have all : and if it did 
 get all, yet the hunger would not be thelefle, but it is the eternall 
 hunger and thirft of the Abyffe , the will of Hell-fire, and of all De- 
 vils, who continually hunger and thirft,and yet eate nothing •, but it is 
 - their fatiating, that they \_ fuck or ] draw into themfelvcs, the ftrong 
 fourceof the Eflences ofthcharfh, bitter might of the fire> wherein 
 confifteth their life and fatiaiiag, and the Abyfl'e of the wrath and of 
 Hell is alfo fuch [ a thing ~] . 
 
 <52. And this is the fource of the firft Principle , which ( without 
 the light of God ) cannot be otherwife, neither can it change or al- 
 ter it fclfe 5 for it hath been fo,from Eternity : and out of this fource, 
 the Effenccs of the Worme of the foule, in the time of its creating, 
 were extrafted by the Fiat of God, and created in Paradife, [and fet] 
 " before the light of God, which enlightened the fire-flafh, and put it u Qr iQy. 
 into very high meeknefle and humility. * 
 
 6^. For becaufe Man was to be Eternall, therefore he muft alfo 
 come to be, out of the Eternall : for nothing is created out of the 
 fountaine of the Heart of God : for that is the end of NarurCjand hath 
 no fuch Effenccs ■, no comprehenfible [ or palpable ] thing enterech 
 therein •, orherwife it would be a filling and darkneffe, and that cannot 
 be : alfo from Eternity , there hath been nothing elfe but onely the 
 fource [or working property] where the Deity continually rifech up, 
 as is mentioned before. 
 
 54. And this fource of the Spirit of the (bule is Eterriall, and its 
 Tinfture is alfo Eternall : and as the fource is [ in it ] at all times * of x or iw 
 this world, ( while it fticketh inxhe Elementary houfe of flefh) , fo is ' ' 
 
 the Tinfture alfo, and the dwelling houfe of the foule, and in which 
 fource the minde inclineth it fclfe, whether it be in the divine or hel- 
 lifh, in that[ fource ] the Worme liveth, and of that Principle it cat- 
 teth,and is either an Angel or a Devill •, although its judgement is not 
 in this \_ lifes J time ( for it flandcth in both the Gates> fo long as it li- 
 veth in the flclh ) except it dive [ or plunge it felfe 3 wholly into the 
 AbyfTe , whereof ( when I write of the finne of Man ) I fhall treate 
 deeply and exadly, readeof it, concerning Cain. 
 
 6$. The minde ( which knowech [ or underftandeth ] nothing in 
 the light of Nature j will rearvcll at fuch writings, and will fuppofc 
 that it is not true , that God hath ex traced and created Man out of 
 fuch an Originall. Behold thou beloved Reafon and precious Minde, 
 bring thy five fenfes hither, and I will fhew thee whether it be t?ue 
 [or not 3 • I will fliew thee [ plainly 'J that thou haft not the leaft 
 fpark [ of caufe 3 to allow any other Ground [ to build upon ], ex- 
 cept that then wik let thy heart be imbittercd by the Dcyili in beafti- 
 
 Z aM 
 
170 Of the kmrpUdge of the Eternitj, Chap.ij.^ 
 
 all reafon •, and txccptthou wilt wilfully contemne the light of Na- 
 tarCj which ftandeth in the prefence of God : and indeed if thou arc 
 in fuch a beaftiall way> leave my writings, and reade them not, they 
 are not written for fuch fwine, but for the children |^ of wifcdome '] 
 that are to potTeffe the kingdome of God, but I have written them for 
 my felfe, and for thole that ieeke> and not for the wife and prudent of 
 this world. 
 
 66. Behold, what are thy five fenfes? in what vcrtue doc they coft« 
 lift ? or how come they in the life of Man l whence cometh thy feeing, 
 that thou canft fee by the light of the Sunne, and not othcrwifc ? 
 confider thy felfe deeply, if thou wilt be a Searcher into Nature, and 
 wilt boaft of the hght of Nature? Thou canft not fay that thou feeft 
 onely by the light of the Sunne, for thtre muft be fomcwhat which 
 can receive the light of the Sunne, and which doth mix with the light 
 of the Sunne ( as the Scarre doth which is in thine eyes ) which is not . 
 the Sunne, but confifteth of fire and « arer : and its glance, which re- 
 ceivcth the light of the Sunne, is a flafti, thatarifeth from the fiery, 
 foure and bitter Gall, and the water maketh ic foft Q or pleafant ] . 
 Here you take the meaning to be onely, concerning the ouiward,x/)!^. 
 the third Principle, wherein the Sunoe, Starrcs, and Elements are i 
 but the fame is alf^ true in every the Creatures in this world. 
 
 67. Now what is it that niakcch the hearing, that you can heare 
 that which ftirrethand maketh a noife ? wilt thou fay that it is caufed 
 by the noife of that outward thing which giveth the found \ no ! there 
 muft alfo be fomewhat that muft receive the found, and quillfic or 
 mix with the found, and diftinguifh the found of what is played or 
 fung, the outward cannot doc that alone, the inward muft receive and 
 diftinguifh tlie noife j behold,herc you finde the beginning. of the life, 
 and the Tinfture wherei n the Ii fc confifteth : for the Tinfture of the 
 crack in the fpringing up of the life, in the breaking open of the dark 
 Gare, ftanlech in the founding, and hath its Gjte open,(next the fire- 
 flafti neere the eyes.) , and receiveth the noife of whatfoever found- 
 cch. 
 
 (53. For the outward founding qualifieth with the inward, and is. 
 fevered [ordiftinguifhed '] by the Effences : and theTinfture recei- 
 veth all.bc it evil] or good j an 1 thereby teltifietli that it fdfe,with its 
 Effences that generate it, are nor generated out of the Deity, elfe the 
 Tinfture would not let in the evill and [ that which is j falfc into ilic . 
 EC'ences of the fonle. 
 
 69. Therefore wee muft confider, that the noife in thcTinfture 
 ofiMan is r of a J higher [ nature ] . than [ that ] in the Beafts ', for 
 Man fearcheth and diftinguiftiech all things, which give a founds and 
 koo'.veth from whence it comech, and how it doth exift , which the 
 le4fts<:annot do? , but ftarcth at it, andknowcth not what it is : 
 
 whereby 
 
chap. I ^. Of the knorfieJge of the Eternity, 171 
 
 whereby it may be undeiftood, that the Ofiginali of Man,is our of the 
 
 Eternall : bccaufe he can dil\inguiih all tilings, that in the Out Birth, 
 
 same out of the Eternall : and hence it is, that the body, ( being all 
 
 things out of rhe Eternall no'hiisg, are caufed to be fcRiething which 
 
 is comprehenfible {_ or palpible "J , and yet there, chat nothing, is not 
 
 a nieerc nothing, but it is a y fource ) after the cot! upting (hall ftand lOtj a&k/f 
 
 in the Eternal! Figure, and not in rhf Spirit, bccaufe it is, not out of trtferty, 
 
 the Eternall Spirit : for othefwile if it were out of the [ Eternall ] 
 
 Spirit, then it Ihould al(b fcisrch out ihc beginning of every thing, as 
 
 [ well as 3 Man , who in hi$ found receiveth and diftinguifheth all 
 
 things. 
 
 70. Thus now the habitation ofMins found, wherein the under* 
 ftanding is, muft be from Eternity, although indeed in the fall of A- 
 dam, Man hath fet himftllie in the corruptibility, and in great want of 
 undcrftandJng, a$ fhall follow here. In like manner alfo wee finde con* 
 cernlng the fmclling : for if the Spirit did not ftand in the foand,thc« 
 nofmellofanything would prelfe Q or pierce"] into the Effences: 
 for the Spirit would be whole and fwelled. But it ftanding thus in the 
 
 Oate of the * broken darknefle in the crack and in the found, there- ' Di/rufl. 
 
 fore every vercue of all things prefte in, into that Gate, and try them- 
 
 felves by one another, and what the Efi'ences of the Spirit doe love, 
 
 that it defirech, and draweth the fame into the Tindure : and then 
 
 hancTs and mouth fall to it, and ftufteit into the ftomack, into the 
 
 * outNyard Court of the fourc Elements, from whence the earthly Ef- ** Or, Atnum, 
 
 fences of the Srarres and Elements doe feede. 
 
 71. And the Taft alfo, is, a trying and attraftingof the Tinfture 
 in the Eiieaccs of the SpWit. And fo the feeling alfo : if the Spirit of 
 Man with its Etfences did not ftand in the found, there would be tm 
 feeliiig j for when the fourc Etfences draw to them > then they awt- 
 keothe bicterprickie f orftlng] in the fire fiafh, which Uirrcthit 
 fclfc, either by griping, thrufting,or ftriking, and thereupon in all dri- 
 ving, the bitter prickle in the tire'dafh is awakened : and therein 
 ftoBdcth the moving i [ and ] all in the Tinfture. 
 
 Chap. XVI. 
 
 Of the Noih Minde^ of the Underj^Aading^ 
 Senfes and Thoughts, 
 
 Of the threefold Spirit and WiU, and of the TinUuft 
 of the Inclination^ and what it inbred in a thilde 
 h the Mather/ h^ [ or w§mb []. 
 
 a 
 
lyz Of the threefold Spirit and lyilL Chap.i^. 
 
 Oj thi Image of Gad j and oj the BeajHall linage^ and of tbt 
 Image of the jibjffe of Hull, andfimilitttde of the Devill^ 
 
 * Or, 'at tverf to befearcbedfor^ and found out in * [^any] one Man, 
 
 7be Noble Gate of the Noble Virgin. And alfo the Gjte 
 of the Woman of this vforld^ highly to be confidered, 
 
 1. 1 F wee confider our fclves in the noble knowledge, which Is ope- 
 I ned to us in the love of God, in the noble virgin of the wifdome 
 -■ of God, ( not for our merit, honefty, [ vcrtue ] or worthinelle, 
 but mcerly of his own will, and originall eternall purpofe ) even in 
 thofe things which appeare to us in his love ', then wee nauft needs ac- 
 knowledge our felves to be unworthy of fuch a Revelation : and being 
 wee are tinners, wee are deficient in the Glory that wee fhould have 
 before him. 
 
 2. Eut being it is his Eternall will and purpofe to doe us good, 
 and to open his Secrets to us according to his counfell, therefore wee 
 ought not to withftdnd,nor to bury the bcftowed Talent in the earth, 
 for we niuft give account of it in the appearing of his coming : There- 
 fore wee will thus labour in our Vineyard •, and commend the fruit to 
 him, and will fee down in writing a Memoriall for our relves,and leave 
 it to him. For wee can fearch or conceive no further, than onely what 
 
 * Or, »UY com- wee apprehend in the light of Nature : where our Gate ftandeth * o- 
 prehefijfbility, pen: not according to the meafureof our purpofe, when and how 
 
 wcewill, bat according to his gift, when and how he will: wee are 
 not able to comprehend the leaft fparkle of him , unleffe the Gates of 
 the Deepe be opened to as in our Minde i where then the zealous 
 *"0r rettb. C ^^r^^^ 3 ^nd highly defirous kindled Spirit, ''is as a fire, to which 
 * '^ ' thecarthly body, ought to be fub)eft, and will grudge no painesto 
 fervc the defirous fiery minde. And although it hath nothing to ex- 
 peft for its labour, but fcornc and contempt from the world, yet ic 
 muft be obedient to its Lord,fbr its Lord is mighty, and it felfe is fee- 
 ble, and its Lord leadeth [] driveth ] and preferveth it, and yet In its 
 t ignorance or want of 3 nndcrftanding, it knoweth nothing of what 
 it doth, but it liveth like all the Beafts : and yet its will is [ not ] to 
 live thus, but it mufl: follow the worthy minde, which fearcheth after 
 the wifclome of God : and the minde muft follow the light of Nature : 
 for God manifefteth [ or revealeth 3 himfclfe in that light, or elfe 
 wee fhould know nothing of him. 
 
 3. And now when wee confider our minde, in the light of Nature ', 
 and what that is, which maketh us zealous [ or earneft,! which burn- 
 eth there [ in J as a light, and is defirous [ thirfty or covetous 3 like 
 fire, which defireth to receive from that place where it hath not fowen, 
 
 and 
 
Chap. I ^. Of the threefold Sfirit and '^VtU. r/J 
 
 and would reape in that Countrey where the body is not at home tor 
 dwellethnot]} then the precious virgin of the Wifdomc of God 
 meeteth us, in the middlemoft feate in the Centre of the light of life, 
 and faith : the light is mine, and the [ power or j vertue and glory is 
 mine, alfo the Gate of knowledge is mine, I live in the light of Na- 
 ture, and without mee you can neither fee, know, nor underftavjd any 
 thing of my vertue, f or power ] . I am thy Bridegroom in the light : 
 and thy defire \_ or longing ] after my vertue [ or power ] , is my at* 
 trading in my felfe, I fit in my Throae, but thou KHOwcft mee not : 
 I am in thee : and thy body is not in me : I diftinguifh \_ or feparate ] 
 and thou feeft it not, I am the light of the fenfes, and the rooteof the 
 fenfesis not in mee, but neere mee. I amthc Bridegroom of the 
 roote, but fhee hath put on a rough coate : i |_ will ] not lay my felfc 
 in her armes, till fhee puttech that off, and then I will reft eternally 
 in her armes, and adorne the roote with my vertue [ and power ] j 
 and give her ray beautifull forme, and will efpoufe my felfe to li€r 
 with my Pearie. 
 
 4. There are three things which the minde hath in it, and doe rule 
 itjet the minde in it felfe, is thedefirous wilhand thofe three things, 
 are three Kingdomes, or Principles : one is eternall, and the fecond is 
 eternall, but the third is corruptible : the one hath no beginning, the 
 fecond is without beginning, eternally generated : and the third hath 
 a beginning and end, and corrupteth againe [ or perillieth ] . 
 
 $. And as the eternall minde is in the great unfearchable Depth, 
 and froin Eternity, is the Indiflbluble Band, and the Spirit in the 
 * fource, which continually generateth it felfe, and never dccayetb, ' Or, perpetsi' 
 and that therein ia the Centre of the deepe is the reconceived will to ^^ rvor^ing 
 the light : and the will is the defiring,and the defiring attrafteth to it, property. 
 and that which is attrafted maketh the darknefl'e in the will, fo that in 
 the firft will, the fecond will generateth it felfe againe, that it might 
 fly out of the darknefle : and that fecond will is the minde, which dif- 
 covereth it felfe in the darknefle, and the L difcovery or ] glance, 
 breaketh £or difpelleth] the darknefle,fo that it ftandeth in the found 
 and in the crack : where then the flafH fharpeneth it felfe, and fo 
 ftandeth eternally in the broken darknefle, fothat the darknelle thus 
 ftandeth in the found of the Starres : and in the breaking of the dark- 
 neflTe, the reconceived will is free, and dwelleth without the dark- 
 nefle, in it felfe : and the flafh which there is the feperation and the 
 Iharpncfle, and the noifc [ or found ] is the dwelling of the will, or of 
 the continually conceived minde ; and thenoife and the Iharpnefle of 
 the flafh, are in the dwelling of the will, free from the darknefle : and 
 the flafh elevateth the will, and the will triumpheth in the fbarpnefle 
 of the flafh, and the will difcovereth ia felfe in thefharpKeflcofthe 
 found in the ffafli of the light, ^without thedarkntfle in the break- ^ E^tra, 
 
 ing, 
 
174 Of the threefold Spirit And will. Cliap.ltf. 
 
 ing, in the infinitenelfe : and in that infinitenclfe of ilie fl«(h, there is 
 
 « Or tnto a •" every difcovcry of the whole • in the particular ( in every reflefti- 
 
 pgrticulnr. *''* ) againc a Centre of fach a Birth as is in the whole : and tfcofe par- 
 
 ticolars are the f^nfes, and the whole is the minde out of which th« 
 
 fenfes proceed : and therefore the ftnfes are n utable [ or tranfitory 3 
 
 t ffboli 0r fx. andnotin the ^fubftance: but the minde is whole, and in the fub- 
 
 ftance. 
 
 6. My beloved Reader, jiift thus is our nindealfo: it is the Indif* 
 
 foiubleBand, which God by the Fiat in the moving Spirit breathed! 
 
 mto Adam out of the Eternal] Minde, f from vi hence j the Efi'cnces 
 
 are a particular, or a fpar kle cut of the Erernall Minde , which hath 
 
 the Centre of the breaking. a:nd in the breaking hath the fharpncile ia 
 
 it felfe : and that will drtvtth *[ forth ] the flafti [ or gliitipfe ] in the 
 
 brMking, and the fharp.icffeof tbeconfumiiigofthedarknelfc isin 
 
 ' the glimpfe [ or flafh ] of the wiJliRg, and the will is our minde : 
 
 theglimpfc is the eyes in thefirc-flafh, which difcovcrcth it felfe in 
 
 ithe gUnet of onr Eficnccs 8 in us? and without us, for it is free, and hath both the 
 
 eur eyes ccn Gates open,that [GateJ in the Darknefl'e,and that Gate in the Light. 
 
 t9ol(npontbc For although it doe continue in thedarkncffe, yet it brcakcth the 
 
 «viU and good darknefle,and maketh all light in it felfe : and where it is,therc ic fce- 
 
 b9tb 7¥ltht» eih : As our thoughts> they can *> fpcculate a thing that is many miles 
 
 tndwkhout ofl", when the body is far from thcncCjand it may be never was in that 
 
 04. place ■, thedifcovery or glimpfe t of piercing fight of the eye of the 
 
 •> Otyfet int9. minde 3 goeth through wood and ftone, through bones and marrow, 
 
 '^Let or hinder and there is nothing that can * withhold it, for it piercerh and break- 
 
 it. eth the darknefl'e every where without rending the body of any 
 
 thing, and the wili is its horfe whereon ic rideth. Here roariy things 
 
 maft be concealed, becaufe of the Devillifh Inchantmeot : ( or elfe 
 
 wee would revtale much more here ) for the Nigrom^nticui [_ or Ni- 
 
 gromancer ] is generated here. 
 
 7. But now the firft will in the minde is out of the foure anxiety, 
 and its glimpfe [ or difcovery ~] in the Originall, is the bitter ,ftrong, 
 [^ or foore J firc-flaft in the (Tiarpnefle, which maketh the ftirring and 
 noife, and alfo the feeing in the Glance of the fbarpncfle of the lirc- 
 fiiih, that fo the reconceived Glimpfes (] difcovcrings or Glancies 2 '« 
 the thoughts 3 have a light in them from whence they fee, i»hcn they 
 run (^ along ] like a flafh. 
 ^ Or, Earatjl 8. Yet diis ^ firft will in the minde, ought rot to ftay bchlnde in 
 rviH, the Abylle of the foure fierceneffc (in which the fierce malice is ) but 
 
 •ught to goc forward in the Centre of the breaking forchout of the 
 darknetfe into the light : for in the light there is mcere mecknefie, 
 lowlinefie, humility, goodwill, and friendly defires, that ic might 
 with iti re- conceived will goe out of it felfe, and to open it felfe in its 
 precione Tr«afury : for in the re conceived will to the Birth of the. 
 
 Light 
 
Chap.r^. of the threefold Spirit snd wilU 175 
 
 Light, there is no fouree of anxiety, but onely meere friendly dcfires ; 
 for the Giimpfe riferh up out of the darkneflie in it felfe, and defircth 
 the light : and the defiring draweth the light into ic felie : and there 
 the anguifh becometh an exulting joy in it felfe, an humble cheerful- 
 neffe, a pleafant habitation : for the re-conceived will in the light, Vs 
 impregnated, and its fruit in the body, is vertue [ or power 3 which 
 the will dcfireth to generate, and to live therein; and thisdelirin| 
 bringeth the fmit out of the impregnated will, (^ and prefcnteth it J 
 before the will, and the will difcovereth it felfe j^ glimmereth or fhin- 
 eth]in the fruit in an infinite pleafant number: and there aocrh 
 forth, in the pleafant number, in the difcovered \ox manifeftedj will, 
 the high Benediftion [ or BlefTingl favour, loving kindnefie, pleafanc 
 inclination [ or yeelding pliabknelVe ] , the taft of joy, the well doing 
 ofmeekncffe [orafiability j , and [further J what my Pen cannot 
 cxprclfc : The mindc would much rather be freed from vanity, and 
 live therein without molcftation or difturbance. 
 
 9. Now thefe two Gates are in one another, the ncthermoft goeth 
 into the Abyife, and the uppermoft eoeth into Paradife : and a third 
 Gate cometh to thefe two, out of the Element with its foure ifl'ue?, 
 and preffeth in together with the fire, aire,water,and earth •, and their 
 kingdome is the Sunre and Scarres, which ' qualifie with the firft will : /q^- j//';,^/^. 
 and their defire is to be filled, to f*ell and to be great ; thefe draw in- 
 to theJti,and fill the Chamber of the Deepe, \_'v.\- J the free and na- 
 ked will in the minde : they bring the Giimpfe {_ or G.'ance ] of the 
 Starres into the Gare of the Minde, and qualifie with the fiiarpneffe 
 of the Giimpfe [or fiafh 3 : they fill the broken Gates of the Dark- 
 nefs with-flclh^and wreftle continually with the firft wil](from whence 
 they are gone forth ) for the Kingdome \ or Dominion j , and yeeld 
 the.T.felves up to the firft will, as to their Father : which willingly re- 
 ceiveth their Region \_ or Dominion 3 • for he is obfcure and darke, 
 and they are roughand foure, aifo birrer and coid : and their life is a 
 fecthing fource of hre, wherewith they goveme in the M nde, in the 
 Gall, Heart, Lungs, and Liver, and in all Mmibers C or P^^i^s \ of the 
 whole body, and Man is"^ their own, the Spinr which f\andf th in the "' The foure^ 
 flafh,. bringeth the Conftellation into theTinftureof its property, Elements - 
 and infcde:h the rhojehrs,according to the Dominion of the Stjrres; otvk. 
 they take the body and tam.eit, and bring their bitter roughaelVc' 
 into it. 
 
 10. Now the Gate of^the Ligktftandeth- between both rhcfe Re- 
 gions, as in one [onely j Centre inciofcd with flcfh, and it fliineth in 
 the.Darknefic in it fclfe> and it movcth rowarcis the might of the 
 Daiknelfe and tierccneiie, and fheddeth forth its rayes, even unto the 
 noi'fe of the breaking through, from whence the Ga^es of feeing, hew- 
 ing, fmellin^, rafting, and feeling, goe for tl^ and, when thcie Gates 
 
 apprehend . 
 
n Elmsnt- 
 rvcacr. 
 
 \j& Of ih threefold Sftrit And WiU. Chap.l^. 
 
 apprehend the fwe€t, loving, aad pJeafant rayes of the Light, then 
 thc^ become nioft highly )oyfuU, and rur inso thctr highclt Region 
 into the heart ( as \nx<j tl cir right '.'welliKg-howfe ) htco tlic Elfcnces, 
 of the Spa it of the ibu'e, which recciveth it »"itli joy, and refrcfheth 
 it felfe r.ticfci;i ■^ and there itfc Sunne fpringeth up ( v\\. the p'cafant 
 Tinftare in the " Element of Water ) and by the Tweet joy becometh 
 bloud : for all Regions rejoyce therein, and fuppofc diat thcyiwve 
 gotten the Nobk virgin againe, whereas it is but hcrRayes, as the 
 Sunnc fliineth upon the earth, from whence aiS Efl'ences of the earth, 
 rejoyce, fpring. grow, and bl ofiom. Which is the cauic that the Tin- 
 fturc rifeth up in all hearbfe . nd Trees. 
 
 II. And here wee muft ac« uareiy confider wherein every Region 
 rejoyceth : for the Sun and Stai ^ ^ apprehend not the Divine Light, 
 as the Effences of the foule [ doe ( and yet onely that foule which 
 ftandeth in the new Birth : ) but° > hey taft the fweecneffe which hath 
 imprinted \ or Imaged ] it felfe in the Tinfture : for the bloud of the 
 heart, wherein the foule moveth, is fo very fwcet , that there is no- 
 thing to be compared to it. Therefore hath God by Afoy^i forbidden 
 Man to eate the tiefli in its bloud •, for the life ftandeth in it : For the 
 beaftiail life ought not to be in Man, tliat his Spirit be nor infe^ied 
 therewith. 
 
 12. The three Regions receive every one of them their light, with 
 thefpringingupoftheTinfture in the bloud ; and each CK'"g'on3 
 keepeth its Tmfture. The Region of the Starreskeepeth the light of 
 the Sunne : and the fitft Principle, [ keepech'J the p fire-flafh : and the 
 Eliences of the holy foulcs receive the moft deare and precious light 
 of the virgin •, yet in this body,onely her Rayes, wherewith fhee fight- 
 cth in the minde againft the crafty affiults of the Deviil, as Saint l^etn 
 witncffeth : and although the Drarc light ftayeth for a while in many 
 in the New-birth for Regeneration], yet it is not fteady in the 
 houfeof the Starrtsand Elements, in the outward Birth, but it dwel- 
 leth in its ( own 3 Centre in the Minde. 
 
 • Tk Sunnt 
 gnd Starrer, 
 
 V rbat «, thi 
 Tm^ure or 
 Iflndl'mg of the 
 life of the A- 
 
 *0r, Lojii' 
 
 nOr, found of 
 i(indlmg' 
 
 me 
 
 The GMe of "* Speech, 
 
 ig. Seeing now that the Minde ftandeth in free will, therefore the 
 will difcovereth it felfe according to that which the Regions have 
 brought iiito the Eflencci, whether itbe evill or good ; whether it be . 
 fitting for the K'ngJome of Heaven, or for the Kingdonie pf Hell, 
 and' that which the glimpfe [orftafh 1 apprchendech, irbftingeth 
 that into the will of the mindic. And in the minde ftandeth the Kin'g,'^ 
 and the King is the light of the whole body* : and he hath five Coun- 
 fellours* which fit altogether in the ^ noifc of the Tinuure : and each 
 of them trieth that,whkh the glimpfe with its infeftion, hath brought 
 into the will, wiiether it bcgo«d or evil) : and thefe Counfdlours are 
 the five S«nfes. 14. Firft 
 
Chap. 1 6. Of the threefold Sprit and will. 
 
 14. Firft the King "^givcthic ro the eyes, to fee whether it be 
 l^ood or evill, and the eyes give it to the eares, to heare from whence 
 * ir cometh, whether out of a true or out of a falfe Region,and whether 
 ir be a lye or truth : and the eares give it to the nofe, ( the fmell ) 
 that muft fmell, whether that which is brought in ( and ftandeth be- 
 fore the King ) cometh out of a good or ' evill Effence, and the Nofe 
 giveth it to the Taft, which muft riy whether it be pure or impure, 
 and therefore the Taft harh theTongue,that it may * fpit it out againc 
 if it be ■'' impure, but if it be a thought to \_ be cxprelled in ] a word, 
 then the lips are the doore- keepers, which muft keepe it fhur, and 
 not let the Tongue forth, but maft bring it into the Region of the 
 aire, into the " Noftrills, and not into the heart, andftifle ir, and then 
 it is dead. 
 
 15. And when the Taft hath tryed it, and if it be good for the 
 ElTences of the foule, then it giveth it to the feeling, which muft try 
 what quality it is of, whether hot or cold, hard or foft, thick or thin, 
 and then the feeling • fendeth it into the heart, \_ prefenting it J be- 
 fore the flafh of the life, and before the King of the Light of life : 
 and the will of the minde^ pierceth further into thac-thmg, a great 
 depth, and fceth what is therein, Q confidering J how much it will re- 
 ceive and take in of that thing, and when it is enough, then the will 
 giveth it to the Spirit of the foule, (i'<\. to the Etcrnall ^ Emperour) 
 who bringeth it (with his ftrong and auftere might ) out of the heart, 
 in the found upon the Tongue under the roofeofthe mouth, and 
 there the Spirit * d^inguifheth according ro the fcnfes, as the will 
 hath difcovered [ib^ manifefted j it, and tlie Tongue ' diftinguifheth 
 it in the npife: , ^ ! ■^^' ■ 
 
 1 6. For the Region of the Aire muft here drive the work through 
 the Thrbate, where then all the veines in the whole body tend and 
 concurrc, and bring the vertue of the Noble Tinfture thitherwards, 
 and mingle themfelves with the Word-, and thither alfo all the three 
 Regions ofrheMfnde come, and mingle themfelves with the diftin- 
 guiftiing [ framing, articulating, or feparating ] of words : and there 
 is a very wonderful! ferme, f or manner of work ]] > for every Region 
 j^ or Dominion '\ will diftinguifhf or feparate ~\ the Word according 
 toltsElfenccs, for the found gneth out of the heart, ontofali three 
 Principles. 
 
 17. The firft will fafhion it according to its fierce might and pomp, 
 and mingleth therein prickly [ ftingiag ] fourenelfe, wrath and ma- 
 lice. And the fecond Principle w'ch the virgin ftandeth in the midft, 
 and fheddeth Its Rayes of loving meeknefte therein, and refifteth the 
 firft [ Principle ] . And if the Spirit be kindled in » that , then the 
 Word is wholly gentle, friendly, and humble, and inclineth it felfe to 
 the love of our neighbour > it dcfireth not to feize upon any with the 
 
 A a haughty 
 
 ^77 
 
 ' Or, Sendeth. 
 
 ^Otjalfe. 
 
 « Otyfietv, 
 * Orjalfe. 
 
 " Tixt, Blafcn 
 or Breath. 
 
 ' Or, grvitb. 
 
 yp/ajhethor 
 d'Jcovcretb. 
 
 * Chiefs Kulir. 
 
 « 7) hide th or 
 fepa-ateth. 
 
 •» The fccoad 
 Tr'mciplt, 
 
jyS Of the threefold S fir it And fviU, Chap.i^. 
 
 '■Blunttcth or 
 moUffieth. 
 
 * Or, Deepe of 
 the .Minde. 
 'OTyTheibird 
 Principle. 
 
 ^ Greateft. 
 
 $Lool(etbHpon 
 kfelfe. 
 
 ^Xytfitteording 
 t» the Comple- 
 xion!. 
 
 ^Oiythechildes 
 becoming Man. 
 ^ Oiythe drvel- 
 ling of the fen' 
 fes t^ thoughts 
 
 } Different 
 thoughts. 
 
 haughty fting [ or pricklcj of the firft Principle, bat it * covercth the 
 pricklesof che Thornes, and qualifieth the Word with clee^eneffe, 
 [ and p!ainneHe,]and armcth the Tongue with Righteoufneffe and « 
 Truth, and it ftieddcth abroad its R?yes, even into the will of the 
 Heart. And when the will receiveth the pleifant friendly Rayes of 
 love, then it kinilleth the whole niindc with the love, righteoufneffe, 
 chaftity of the virgin, and the truth of all thofe things that are by all 
 Regions tryed upon the Tongue : and thus it together with the five 
 fenfes, maketh the Tongue fhrill, and L thereby 3 the deare Inaage 
 of God appeareth inwardly and outwardly , fo that it may be heard 
 and feene in the whole "* Abyfle, what forme ic is of. O Man ! behold, 
 what the Light of Nature difcovereth to thee. 
 
 18. Thirdly, there cometh the* third Reginnent to the Imaging 
 [ or forming J of the Word, from the Spirit cHf the Starres and Ele- 
 ments, and/t mingleth it felfein thehoufeand fenfes of the minde, 
 and defireth to frame the Word fro.n the might of its own felfe,for it 
 hath ^ great power, it holdeth the whole Man captive , and* it luth 
 doathedhim with flefh and bloud, and ic infeaeth the will of the 
 minde, and the will i difcovereth it felfe in the Spirit of this world, 
 in luft and beauty* might and power, riches and glory, pleafure and 
 joy, and on the contrary, in for row and mifery, cares and poverty, 
 paine and f cknelTe, alfo, in art and wifdome, and on the contrary, in 
 folly and ignorance. 
 
 19. All this the glimps [ or difcovery ^ of the fenfeSjbringeth into 
 die will of the minde [and fetteth it 3 before tl^ King, before the 
 light of tlie life, and there it is tryed : and the King giveth it firft to 
 the eyes, which muft fee what good is among all thefc, and what plca- 
 feth them. And here now beginneth the wonderful] forme C or fra- 
 ming 3 of Man, *» out of the Complexions, where tJie Cunftellation 
 hath formed the childe in the Mothers body [ or womb 3 <o varioaf- 
 ly in its Regions. For according to what the Conftellation, in the time 
 of the ' Incarnation of the childe, in the wheelc that ftandcth therein, 
 hath its afpeft ( when the dwelling of the foure Elements, and the 
 ^ houfe of the Starres in the head, in the Braines, are built by the 
 Fiat ) according to that is the vertue alfo in the braines, and fo in the 
 Heart, Gall, Lungs, and Liver, and according to that is the inclinati- 
 on of the Region of the Aire, and according to that alfo aTindure 
 fpringeth up, tof be 3 a dwelling of the life, as may be fcenc in the 
 wonderfuil [ * variety in the j fenfes and formes [ or fhapes 3 of 
 
 - Men. 
 
 20. Although indeed wee can fay this with ground of Troth, that 
 the Conftellation Imageth and formeth no man, as to [ mala him 
 to be 3 the fimilitude and Image of God i but [ it fornocth onely ] 
 a Beaft Jq the will^ manners, and fenfes , and befidcs it bath no might 
 
 nor 
 
chap, I ^. Of the threefold Spirit and wilL 
 
 "or underftaoding, to be able to figure [ or forme ] a fimilitude of 
 God : though indeed it ekvacech it felfe in the higheft [ it can ] in the 
 will after the fimilitude of God, yet it gejieratech onely apleafant, 
 fubtill, and lufty Beaft in Man ( as alfo in other creatures ) and no 
 more : Onely the eternall Eflcnces, which are propagated from Adam 
 in all men, they continue with the hidden Element ( wherein the l- 
 mageconfifteth) ftanding in Man, but ycc altogether hidden, with- 
 out the New-Birth in the water, and the Holy Ghoft [ or Spirit ] of 
 God [ be attained '\ . 
 
 21. And thereupon it comes, that Man many times in the dwel- 
 ling of the Braines, and of the Heart, as alfo in all the fivefenfes, in 
 die Region [or Dominion] of the Starres, is in his minde "^ often like 
 a Wolfe, churlifh Dog, crafty, fierce, and greedy , and •" often like a 
 Lyon, fterne, cruell, flurdy and aftive in devouring of his prey ? 
 f*' often like a Dog, fnappifh, envious, malicious : often like an Ad- 
 der and Serpent, fubtle, venomous, flinging, poyfonous, flanderous in 
 his words, and mifchievous in his deeds, ill conditioned and lying,like 
 die quality of the Devill in the fhapc of a Serpent at the Tree of 
 Temptation: " often like a Hare, timorous, or fearfull, ftarting and 
 running away : " often like a Toad, whofe minde is fo very venomous, 
 that it poyfoneth a tender [or weak ] minde to the temporall Death, 
 by its Imagination ( which many times maketh Witches and Sorcer- 
 ers, for the firft Ground ferveth enough to it ) : "often like a tame 
 Beaft : and " often like a merry Beaft, fee. all according as the Con- 
 ftellation ftood, in *> its Incarnation in the wreftling wheele, with its 
 vertue of the ^uinta Effentia, fo is the ftarry minde on P its Region 
 figured : although the houre of Mans i Birth alrercth much, and doth 
 » hold-io the firft, whereof I will write hereafter in its place, concern- 
 ing Mans Birth [ or Nativity 3 • 
 
 2 2 . And now if the glance out of this minde, out of this or any o- 
 ther forme not here mentioned, glance [or dart 3 through tJieeyes, 
 then it catcheth up its own forme out of every thing,as its ftarry king- 
 dome is moft potent at all times of the Heaven, in the good or in die 
 bad, in falfhood or in truth. And this is brought before the King, 
 and there muft the five Counfellours try it, which yet are unrighte- 
 ous knaves themfelves, being 'infefted from the Starres and Ele- 
 ments, and fo fet in their Region [ or Dominion 3 '• and now thofe 
 [^ Counfellours ~\ defire nothing more than the Kingdome of this 
 world : and to which fort the ftarry houfe of the braines and of the 
 heart is moft of all inclined, for that, the five Counfellours alfo give 
 their advice, and will have it, be it for pomp, pride, ftatelineffe, ri- 
 ches, beauty, or voluptuous life, alfo for art and ' excellency of earth- 
 ly things, " and for poore La's^arut there is no thought ; there the five 
 Counfellours are very foone agreed, for in their own forme they are 
 
 A a 2 all 
 
 179 
 
 "^Oi^fuddm- 
 
 « Otyfuddenly. 
 
 » The chlldes. 
 p Inthenundt 
 efthe childi. 
 <i OryNativky. 
 ' Or , oviT' 
 potveretb the 
 firji Complexi- 
 on of the houre 
 oftbe Inccarnar 
 tiott or becoffi' 
 ivg Man. 
 
 ''Or, poyfoned. 
 
 'Or, Virtue. 
 " Or, the Jttii 
 fouU is mt re^ 
 garded. 
 
i8o Of the threefold Spirit and ivilL Chap.itf. 
 
 all unrighteous before God : but according to the Region of this 
 world they are very firme : Thus they counfell the King, and the 
 Kmg giveth it to the Spirit of the foule, which gathereth up the Ef- 
 fenccs,and falleth too with hands and mouth : Bat if they be words 
 [] that are to be exprcffed ] then it bringeth rhem to the roofe of the 
 inoacli, and there the five Counfellours diftinguifh [or feparatc] them 
 according to rhe will of the minde : and furcher [ the Spirit bringeth 
 them upon the Tongue, and there the fcnfes (^ divide or ] diftinguifh 
 them in the flafh [ Glance, or in a Moment.] 
 
 23. And there ftand the direc Principles in ftrife. Thefirft Prin- 
 ciple C vi\. the kingdome of ftemnefl'e Q or wrathful! ficrcenefle ] ) 
 faithj.goe forth, in the midft of the ftrong might of the fire, it muft be 
 [ fo ] : then faith rhefecond [ Principle] in the minde, ftay and con- 
 fider, God is here with the Virgin, feare the Abyffe of Hell : and the 
 third (_ Principle ] ( vi\. the kingdome of this world) faith, here wee 
 are at home, wee muft have it [ foj , tliat wee may adorne and fuftaine 
 the body, it muft be [ fo ] : and it tike h the Region of the aire (y't\, 
 4ts own Spirit ) and bringeth that [ Region ] out at the mouth, and 
 
 » Difference or keepeth the * diftindiou according to the kingdome of this world. 
 
 fepifAitm. 24. And th js there goeth forth out of the earthly t fenfes and 
 
 y Or,tbo({ghts. minde, lyes and folly, deceit and falftiood, [ alfo "J meere fubtilty, 
 [ with luft and aefire j to be elevated y many, [ co be elevated ] in 
 the might of the fire, as by force and anger, and many, by humane arc 
 
 '^ Or, virtue, and « policy ot this world, » which is but a knave, in the fight of God, 
 
 * ivor/d. yet wreftleth Q or holdeth faft ] till it hath prevailed : many in the 
 
 forme of a tame ad gentle Beaft, very cunningly alluring, and draw- 
 
 * Or, col«kr of jng to it felfe, under a " faire pretence : many in pridc,and ftatelinefle 
 good: of body [in carriage] and manners,which is a right diabolicall Beaft : 
 
 who contemneth all that doth not pleafe him, and elevateth himfelfe 
 
 above all meekneffe and humility, and over the Image of God : yea, 
 
 there is fo very much of falfe untowardneffe, that I may not mention 
 
 it: everyone followeth the Region [Rule or Dominion] of the 
 
 Starres, even that which fervcth raoft to the volupcuoufnefleof the 
 
 earthly life. 
 
 'In Summa. 2 5- 'In briefe, the Regiment of the Starfes [_ or ftarry Region ] 
 
 •^Or, geHcra- ^makcthnot a holy Man '• and although men may converfe under a 
 
 teth no b:Jy holy fhew, yet they are but hypocrites, and defire to get honour [and- 
 
 Man. eftteme ] thereby,their minde fticketh neverrheleffe in covetoufnefT^ 
 
 and pride, and in fieftily pleafure) in meere bate lechery and luft, and 
 
 '^ifiH or Luft' they are in the fight of God ( according to the •= defire of this world )■ 
 
 no other than raeere knaves,proud> willull, [felfe conceited] theeves, 
 
 robbers, and murtherers •, There is not one, who (as co the Spirit of 
 
 this world) is righteous, wee are altogether children of deceit and 
 
 fallhood.i and according to this Image(which wee have received itovet 
 
 the 
 
Chap. 1 6, Of the threefold Spirit and iv'tll. 1 8 1 
 
 the Spirit of this world) wee belong to etcrnall Death, but not to 
 Paracfife ', except it be, that we become regenerated anew, out of the 
 Centre of the precious virgin, who with her raycs aver teth the minde 
 from the ungodly wayes of linne and wickednefle. 
 
 26. And if the love of God (which fo deerly loved the Image of 
 Man, that it felfe is become Man ) did not ftand in the Centre of the 
 
 minde in the [ midft or ] ^point of feperation, then man had been a ^ O'C^ farting 
 living Devill, and he is indeed fuch a one, when he defpifcth the Re- /J»»;r or mar/(. 
 generation,and 5 gocth on according to the in-bred nature of the tirft S Or, depart. 
 and third Principle. 
 
 27. For there rtmaine no more than two Principles eternally i 
 the third [Principle] wherein he Hvcth here, perifheth : and ifhede- 
 fireth not now the fecond Q Principle ~\ , then he muft remainc in the 
 firft Ofiginall eternally with the Devills '. for after this time it will be 
 no otherwife, there is no fource which can come to heipe him [ here- 
 after 3 : for the kingdome of God goeth not back into the Abyfle, 
 but it rifech up forward in the light of meekneffe : this wee fpeak feri- 
 oufly and in earneft, as it is highly knowne in the light of Nature, in 
 
 the Ray of the ^ Noble virgin, ^ The tvifdomt 
 
 The gate of the Difference between Man and Beafl, *■' 
 
 28. My deare and loving Reafon, bring thy five fenfes hither, and 
 confide r thy felfe, according, to the things above-mentioned, what 
 thou arc, how thoa wcrt created the Image of God, and how thou in 
 Adar/i (by the infeftion of the Devil!) did(t let thy Spirit of this world 
 take pofieffion of thy Paradife, which now fitteth in the roome of Pa- 
 radife. Wilt thou fay, that thou wert created thus [ as ] to this world 
 in <<«/ia;» at the beginning? then behold and confider thy felfe: and 
 thou fhilt finde another Image in thy minde and fpeech. 
 
 29. Every ' Beaft hath a minde, ^ having a will, and the five fenfes i Animall or 
 therein, fo that it can diftinguifh therein what is good or ill for it : liyifii crea- 
 But where remaine the fenfes in the will |~ that come 3 out of the tuve. 
 Gates of the Dc;ept, where the will difcoverethjt felfe [orglJmme- k ^Z 
 
 reth ] in the fitft Principle %n mfimtum^ [ infinitely ~\ , out of which 
 the underftanding proceedeth, fo chat Man can fee into all things into 
 their ElYencc5,how high they are graduated, whereupon foUoweth the 
 diftinftion [ or difterent articulation 3 of the Tongue ? for if a Beaft 
 had them, then it could aifo fpeake, and diftinguifh voices, and fpeake 
 of the things chat are in fubl^ance d or beeing ] and fearch into the 
 Originality ; But beeaufe it is not out of the erernalljcherefore it hath 
 no underftanding in the light of Narure, be ic never fo nimble and 
 crafty ; neither doth its ftrengch and force availe to the lifting it up 
 into undertlanding, no ic is all in vaine- 
 
 30. Man onelyhich underftanding, and his fenfes reach into the 
 
 Eflcnces-. 
 
iSi Of the threefold Spirit and wilU Chap.l^. 
 
 Effences and qualities of the Srarres and Elements, and fearch out the 
 
 Ground of all things in the Region of the Starres and Elements. And 
 
 this now hath its Originall in Man, in the Eternall Element, he being 
 
 created out of the f Eternall] Element, and not out of the Out Births 
 
 of the foure Elements : and therefore the Eternity fecth into the 
 
 ^ Inceptive. 'beginning Out- Birth in the corruptibility : and the "' beginning in 
 
 m Or Incepti- ^^^ ^^^' ^^^^ cannot fee into the Eternity •, for the »" beginning ta- 
 
 Qfi^ ' kcth its Originall out of the Etern'.ty, out of the Eternall minde. 
 
 9 1. But that Man is fo very blinde and ignorant,or voyde of under- 
 ftanding, is becaufehe lyeth captive in the Regiment \_ or Dominion] 
 ^f the Starres and Elements, which many times figure [ or fafhion ] a 
 vcildc Beaft in the minde of M^n, a Lyon, a Wolfe, a Dog, a Fox, a 
 Serpent, and fuch like : though indeed Man getteth no fuch body, yet 
 he hath fuch a minde •, of which Chrift (pake to rhe/cwff, and called 
 fomc of them Wolves, Foxes, and Serpents: Alfo/o^ the Baptift 
 faidfoofthePharifees, and wee fee apparently, how, many men five 
 wholly like Beafts, according to their beaAiall minde •, and yet are fo 
 audacious,that they )udge and condemne thofe that live in the Image 
 "TtfWf, or of God, and n fubdue their bodies. 
 
 br'miunder 32. Butifhefpeakethor judgeth any thing well, he fpeakethnot 
 
 fubje^ion. from the beaftiall Image of the minde,wherein he liveth,but he fpeak- 
 eth from the hidden Man, which is hidden in the beaftiall [ Man 3 » 
 and judgeth againft his own beaftiall life •, for the hidden Law of the 
 eternal! Nature ftandeth hidden in the beaftiall Man,and it is in a hard 
 reftraint, and judgeth [ or condemnech 3 the [ malicious ] wicked- 
 ^Tlefhly. ncffe of the •'carnall minde. 
 
 33. Thus there are three in Man that ftrive againft one another, 
 vi\. the eternall proud malicious anger, [^ proceeding ] out of the O- 
 riginality of the minde. And fecondly, the Eternall holy chaft humi* 
 lity, which is generated out of the Originality. And thirdly, the cor- 
 ruptible animall wholly beaftiallnefle, generated from the Starres and 
 Elements, which holdeth the whole houfe in poffeffion. 
 
 34. And it is here with the Image of Man, as Saint Paul faid ', T» 
 »bom you gtveyour felves as fervaats htebediencef bit fervant yoit are, 
 T»hethtr it be ef^nne unto 'DeutbtOr oftbeobedienee of God unto Righte- 
 oufnejfeyxhit driving[or property] you have. If a Man yeeld his minde 
 up to malice, pride, felfe, power, and force, to the oppreflTing of the 
 miferable, then he is like the proud haughty Devill, and he is his fer^ 
 vant in obedience, and loofeth the Image of God, and out of the I- 
 mage cometh a Wolfe, Dragon, or Serpent to be, all according to his 
 Eifences, as he ftandeth figured in the minde. But if he yeeld up him- 
 felfe to another fwinifh and beaftiall condition, as to a meere beaftiall 
 voluptuous life, to gurmandizing, gluttony, arid drunkenKeffe,and le- 
 chery, ftealing, robbing, murthering, lying, cofening, and [cheating] 
 
 deceit, 
 
chap. I ^. Of the threefold Spirit and wilU ig* 
 
 deceit, then the erernall minde figuretli him alfo in fuch an Image as 
 is like an unreafonable ugly Beaft and Worme. And although he beare 
 the Elementary Image in this life, yet he hath indeed the Image of an 
 Adder, Serpentj and Ecaft, hidden therein, which will be raanifefted 
 at the breaking \_ or deceafing "j of the body, and it belongech not to 
 the Kingdome of God. 
 
 35. But if he give himfelfe up to the Obedience of God, and 
 P yeeld his minde up into God, to ftrive againft malice and wicked- ' Oxiunite. 
 nelTe, and the lufts and defires of the flefh, alfo againft all unrlghte- 
 oufntfle of life and converfation, inhumility under the Croffei then 
 the Eternall minde figureth him in the Image of an Angel, who is 
 pure, chaft, and vertuous,and he keepeth this Image in the breaking 
 of the body, and hereafter he will be nnarried with the precious vir- 
 gin, the Eternall Wifdome, chaftity, and Paradificall purity. 
 
 3(5. And here in this life he muft ftick between the doore and the 
 hinges, between the kingdome of Hell, & the kingdome of this world, 
 and the noble Image muftfuffer much wrong, [or to be wounded j 
 for be hath not onely enemies outwardly, but alfo in himfelfe: he 
 beareth the beaftiall and alfo the helliJh Image of wrath in him, fo 
 long as this houfe of flefh ^endureth. Therefore that caufethftrife 'iLaJtetb. 
 and divifion againft himfelfe, and alfo without hira, againft the widc- 
 ednefle of the worId,w hich the Devill mightily ' preffeth againft him, 1 Or, drhuh. 
 and tempteth him on every fide, mif-leadcth and wringcth him every 
 where, and his own houfhold in his body, are his worft enemies : 
 therefore the Children of God are bearers of the Croffe in this world, 
 in this evill earthly Image, 
 
 37. Now behold thou childe of Man ( feeing thou art an eternall 
 Spirit ) thou haft this to expeft after the breaking |_ or deceafing ] of 
 thy body ', thou wilt be either an Angel of God in Paradife, or a hel- 
 lifh ugly Diabolicall Worme, Bcaft or Dragon, all according as thou 
 
 ^haft been inclined [ or given j here in this life ; that Image which ^Ha(i behaved 
 thou haft borne here in thy minde, with that thou fhalt appeare : for thy felfe. 
 there can no other Image goe forth out of thy body at the breaking 
 [^ or deceafing of it ] , b jt even that which thou haft borne here, that 
 fhall appeare in Eternity. 
 
 38. Haft chou been, a proud vain- glorious, felfviftily potent, and 
 one that fiaft for thy pleaJuie fake oppreffed the needy, then fuch a 
 Spirit goeth forth from thee, and thtn fo it is in the Eternity, where 
 it can neither keep nor get any thing for [_ to feed ^ its covetoufnelfe, 
 neither can it adorne its body with any thingj but with that which is 
 there, and yet it climeth up eternally in its pride •• for there is no 0- 
 ther'fourceinir, and thus in its rifing it reacheth unto nothing elfe 'Or, rvor^iag 
 but the fterne might of the fire in its elevation : it inclineth its felfe rifing proptr^ 
 in its willlcontinually^ infuchapurpofeas itdidio this world, as it ty, 
 
 >afas. 
 
i84 of the threefold spirit and rrill. Chap. 1 6, 
 
 was wont to doe here, fo all appearech in its Tinfture,th€rein it clim- 
 eth op eteri ally in the Abyfie of Hell. 
 
 39. But haft thou been a bafe flanderer, lyar, deceiver, falfe mur- 
 therous Man, then fuch a Spirit proceedeth from thee, and that defi- 
 reth in the Eternity nothing elfe but nieere falftiood i it fpitreth out 
 from its fiery jawes, fiery Darts full of abomination and reproach, it is 
 acontinuallftirrer and breaker in the fierce fternrelTe : de\'ouring in 
 it felfe, and confuming nothing : all its f things, beeings, effences, 
 u Qj, -^hatfoe- works, or ] " fubftances appeare in ics Tinfture : its Image is figured 
 ver he hath according as its minde hath been here. 
 
 ever been- 4°* Therefore I fay, a Beaft is better than fuch a Man, who giveth 
 
 himfelfc up into the hellit>» Images : for a Beaft hath no Eternall Spi- 
 
 « Or fraf'tlity* f'^* "^^ Spirit is from the Spirit of this world, out of the * corruptibi- 
 
 ^ '•'* lity^ and paffeth away with the body, till [ it come ] to the figure 
 
 without Spirit, that | figure ] remaineth ftanding : feeing that the'E- - 
 
 ternall minde hath by the virgin of the Eternall wifdnme of God, dif- 
 
 coveredit felfe in the Out-Birth> for the raanifefting of the Great 
 
 Wonders of God, therefore thofe [creaturely figures ] and alfo the 
 
 - . .^g figured Wonders , muft ftand before y him eternally i although no 
 
 » j«:.j jf beaftiall figure or fhaddow fuflfereth or doth any thing,but is 3,-h a fhad- 
 
 ' ' dow or painted figure [] or limmed Figure J . 
 
 41. Therefore in this world all things are given'/nto Mans power, 
 becaufe he is an Eternall Spirit, and all other creatures [ are ] no o- 
 ther than a figure in the Wonders of God : and therefore Man ought 
 well to confider hin>felfe, what he fpeakcth, doth, and purpofeth, in 
 this world: for all his works follow after hirt), and he hath them eter- 
 nally before his eyes, and liveth in them •, except it be, that he is a- 
 gaine new regenerated out of evill and falfhood, through thebloud 
 and Death of Chrift , hn the water and the Holy Ghoft, and then he 
 breaketh forth oui of the hellifh and earthly Image, into an Angeli- 
 call \_ ImageJ and comech into another kingdome, into which its un- 
 towardnelfe "or vices ] cannot follow, and that f untowardnefle, way- 
 wardnelVe, or vice ] is drowned in the bloud of Chrift, and the Image 
 of God is renewed out of the earthly and hellifh. 
 
 42. Thus wee are to confider, and highly to know in the light of 
 Ndture, the ground of the Kingdome of Heaven, and of Hell, as al/o, 
 [^ the ground ] of the kingdome of this world, and how Man in the 
 Mothers body inheriteth three kingdomes, and how Man in this life 
 beareth a threefold Image, which our firft Parents by the firft finne 
 ^Or, puycha- * inherited for us, therefore wee have need of the Treader upon the 
 fed. Serpent, to bring u'? againe into the Anselicall Image : and it is nced- 
 
 full for Man to tame his body and miude [_ or bring them under fob- 
 jed^ion J with great earneftnt- fle j^ and labour 1 , and to fubmir him- 
 felfe under the Croffe : and not to hunt fo eagarly after pleafure, ri- 
 ches. 
 
Chap. 1 6. Of the threefold Spirit itnd friS. , j - 
 
 ches, and the bravery of this world, for dierein fticketh perdition. 
 
 43. Therefore faid Chrift ', A rich man JhaU hayeiiy enter mo the 
 {iHgtiome ofHtAven •, becaufe they take fuch delight in pride,haughti- 
 ncffe, and flefhly voluptaoufneflfe, and the noble minde is dead to the 
 kingdome of God, and continoeth in the Eternali Darkneffe. For the 
 Image of the fpirit of the foule fticketh in the minde •, and to whac- 
 focver the minde inclineth and giveth up it felfc, in that is the Spirit 
 of the foule figured by the Eternali Frat. • 
 
 44. Now if the fpirit of the foule remaine unrcgenerated in its firft 
 Principle ( which it hath inherited out of the Eternity, with the be- 
 ginning of its life ) then alfo ( at the breaking f or deceafing ~\ of its 
 body ) there proceedeth out of its Eternali Minde, fuch a creature, as 
 its continuall will hath been here in tbis life. 
 
 45. Now if thou haft had an envious Q fpitefuU J dogged minde, 
 and haft grutched every thing to others (as a Dog doth with a bone, 
 which himfelfe cannot cace) then there appeareth fuch a doggifti 
 minde> and according to that fource \_ or property "J , is its Worme of 
 the foule figured, and fuch a will it keepeth in the Eternity, in the 
 firft Principle ; and there is no revoking,all thy enrious wicked proud 
 
 works appeare in thy » fource,in thy own " Ti nfture of the Worme of a q^ aCiite 
 the foule, and thou muft live eternally therein : nay, rhou canft noc pre/erty 
 conceive or apprehend any defire [or will] to abftinence [or for- Qr'Li^cUim 
 bcarance of it j but thou art Gods and the holy foules eternali cne- ^ " ' 
 my. 
 
 4^. For the doore of the Deepe to the light of God appeareth co 
 thee no riiore : for thou art now a perfeft creature in the lirft Princi- 
 ple : and. now though thou doft elevate thy felfe, and wouldft breake 
 open the doore of the Deepe, yet that cannot be \_ done '] \ for thou 
 art a whole Spirit,and not meerly in the will onely,wherein the doore 
 of the Deepe can be broken op«n ; but thou flieft out aloft over the 
 kingdome of God, and canft not enter in : and the higher thou flieft, 
 the deeper thou art in the Abyffe, and thou feeft not God yet, who 
 is fo neere thee. 
 
 47. Therefore it can onely be done here in this life (while thy 
 foule fticketh in the will of the minde) fo that thou breakeft open the • 
 Gate of the Deepe, and preffeft in to God through a New Birth : for 
 here thou haft the highly worthy noble virgin of the Divine Love for 
 thy afliftalice , who leadcth thee in through the Gate of the Noble 
 Bridegroom, who ftandeth in the Centre in the parting *=maik, be- cq^ limit pf 
 tween the kingdome of Heaven, and the kingdome of Hell, and gene- fcperatm 
 rateth thee in the water and life, of his bloud and Death, and therein 
 drowneth avid waftieth away thy falfe [ or evill 3 works, fo that they 
 follow thee not \_ in fuch a fource and property, '] that thy foule be ''Or, figurtd 
 not <• infcfted therein : but according to the firft Image in Man be- therein* 
 
 B b fore 
 
i8^ 
 
 • OTyfecond 
 Birth, 
 
 ^Ottanlteor 
 give up thy 
 mmde. 
 
 « Of, quic}^n. 
 
 *> Aurora, 
 Horning rtd, 
 or doji-ftarre. 
 
 '^Smmmeor 
 
 bath. 
 
 '* In contempt 
 
 & dif-ejieeme. 
 
 \ Of, doings, 
 "» The evilt. 
 
 *^TheCounfeU 
 of the wifdome 
 afG.od. 
 
 Of the threefold S fir it and wilL Chap, if . 
 
 fore the Fall, as a new, chaO: and pore noble virgins Image, without 
 any knowledge of thy untowardneffe \_ or vices 3 which thou hadft 
 here. 
 
 48. Thou wilt aske, What is the New • Regeneration ? or how is 
 that done in Man ? Heare and fee , ftop not thy minde, let not thy 
 minde be filled by the Spirit of this world,wich its might and pompe : 
 Take thy minde and breake through [the Spirit of this world] quire : 
 '^incline thy minde into the kinde love of God : make thypurpofe 
 earneft and ftrong, to breake through the pleafurc of this world with 
 thy minde, and not to regard it : confidcr that thou art not at home 
 in this world, bur that thou art a ftrange Gueft, captivated in a clofc 
 Prifon, Cry and call to him, who hath the key of the Prifon : yeeld 
 thyfelfeup tohim, in obedience, righteoufneffe, modcfty, chaftity, 
 and truth : and feeke n«t fo eagarly after the kingdome of this world, 
 it will ftick clofe enough to thee without that -, and then the chart vir- 
 gin will meet thee in thy minde h ghly and deeply, and will leade thee 
 to thy Bridegroom , who hath the key to the Gate of the Deepe \ 
 thou muft ftand before him, who will give thee to eate of the hea- 
 venly Manna, which will 5 refrefh thee , and thou wilt be ftrong, 
 and ftruggle with the Gate of the Dcepe,and thou wilt break through 
 as the "^ Day breake s and f hough thou lieft captive here in the night, 
 yet the rayes of the breake of Day will appeare to thee in the Para- 
 dif*, in which place thy chaft virgin ftandeth, waiting for thee with 
 the joy of the Ajigels : who will very kind y receive thee,iti thy new- 
 borne minde and Spirit. 
 
 49. And though indeed thou muft ' walke here with thy Body in 
 the dark *« night among thornes and thirties ( fo that the Devill and 
 alfo this world doth rend and teare thee , and not onely buffer, de- 
 fpife, deride, and vilifie thee outwardly, but alfo many times ftop thy 
 deare minde, and leade it captive in the luft of this world into the 
 Bath [ or Lake J of fwines ) yet then the Noble virgin will help thee 
 ftill, and will call upoathee to delirt from thy ungodly • wayes. 
 
 $0. Look well to ic, ftop not thy minde and undcrrtanding : when 
 thy minde faith, Turne, doe ™ it not, then know that thou art fo cal- 
 led by the deare virgin : and turne inrtantly, and confider where thou 
 art lodged, in how hard a houfe of bondage thy foule lyeih imprifo- 
 ned : feek thy native Countrey> from whence thy foule is wandred, 
 and whither it ought to returne againe. 
 
 5^r . And then if thou wilt follow " it, thou wilt finde in thy felfe, 
 not onely after this life, but in this life alfo in thy Regeneration, that 
 Ihee will very worthily meete thee, and out of what kinde of Spirit 
 thk Author hath written. 
 
 H A £. 
 
chap, 1 7. Of th Fdil of Adam and .£vei.-~ 187 
 
 Chap. XVII. 
 
 Of the horrihle^ UmeataBle^ and miferaU^^ 
 Fall of Adam and Eve in Paradife. 
 
 iMans L taking • Glajfe, 
 
 1. ¥F the Gate ofthe Deep were not opened to mee in my minde 
 I (fo that I can fee the ftrife that is agajnft the kingdome of God) 
 then I fhould alfo fuppofe, that the matter \_ of the FalO were 
 meerly a Difobediencc about the biting of an Apple, as the Text 
 in Mofts barely palfeth it over , though Mofes hath written wholly 
 right. 
 
 2. For C the matter ~\ was about the earthly eating and drinking, 
 wherewith the Paradilicall Man was captivated by the Spirit of this 
 world : which now muft qualifie [or mix '] with all Men. This the 
 Holy Scripture witnelTeth, and alfo Reafon, that Man is not at home, 
 JH the Elementary kingdome of this world : For Chrift faid ■■, My i^mg- 
 dome it not ofthU tvorld •, and to his Apoftles he faid i I have caUedyon 
 out from thU world: Alfo ^ pU(fiaad bloud cannot inherit tbc](mgdome 
 of God. 
 
 3. Alfo wee fee that the kingdome of this world, dieth to Man>and 
 [] palfeth away or J breaketh \ feeing then, that Adam did beare the 
 Image ofthe kingdome of God ( which was eternall and uncorrupti- 
 ble, and ftood in Paradife ) therefore wee can with no ground fay,that 
 
 he * did beare ':he Image of the kingdome of this world : For this « awgrf the 
 world is tranfitory and " corruptible : but the Image in Adam was not p^n^ 
 tranfitory, but corruptible : alfo if wee will fay, that Adam (before his b or frapjU. 
 fall ) lived in the fource [ or property ] of the foure Elements j then ' 
 
 wee can no way maintaine, that Adam was not a corruptibte Image. 
 For at the end, the foure Elements muft palTe away, and goe into the 
 Eternal! Element. 
 
 4. Befides, he fhould have been fub)eft to the "= fource, forheate c q^ fUrrini 
 and cold fhould have ruled over him •, which wee may fee plainly in property of the 
 'Mofes,xhK Godlirfk^ftcrthefall(by the Spirit or Angel of the Coan- foi/r Elmsnts, 
 fell of this world ) made cloathes of fkins, and put them • then tirft ] 
 
 upon them i as the vaile of Mofes doth cover it, that men cannot fee 
 his face, as is to be feene by [ the people of j ifrael. Befides, if he had 
 been meerly of Earth,and of the foure Elements, then he might have 
 been burnt in the fire, or drowned in the water, and be ftifled in the • 
 aire: Alfo wood and ftone could have bruifed him and deftroyed 
 , B b 2 him, 
 
l88 Of the Fall of Adam ttnd Svt. Chap.17. 
 
 him, and yet k is written, that he [ the Adamicall Man j at the Day 
 oftheReftitutionfhallpaffe through the fire, and be approved, and 
 the fire fhall not hurt him. 
 
 • $. Now no other Man ftall rife [againe] but that which God 
 created in the beginning ', for he is created outof the Eternall will, as 
 to his foule, which was breathed into him v and his body is created out 
 of the Eternall Element, which was and is Paradife : and the foure if- 
 fucs ( of the foure Elements ) out of the one [" Eternall ] Element, 
 f Or, Cin^'i' ^ are this world, wherein Adtm was not created. 
 ' tuic. ' ^- The Text in MofK faith i He was created in the Paradife in Ht- 
 
 hrott ) that is, in the Gate of the Deep between the Deity and the A- 
 byflfe of the kingdome of Hell : His body was out of the [ one pure ]] 
 Element, and his Spirit was breathed into him out of the Eternall 
 Minde of God the Father, from the chaft virgin of the Divine Wif- 
 dome and Love. 
 * Ai muHihddy 7- For the Element '' is without underft^nding, "and that is chat 
 ■without the C which is attradcd or ] concreted in thg will of God, wherein the E.' 
 Spirit it vnydc ternall Wifdomc of God doth (^ fparkle or ] difcovcr it felfe in mfini- 
 9/ unde/fioMd- 'um [_ infinitely ] , and in that ipring up, coIours,arts,vertues, and the 
 aijg, Eternall Wonders : outof which [Element 3 in the beginning ( in 
 
 the kindling of the fire in the fteme ficrcenefle ) are the foure Ele- 
 ments proceeded. 
 
 8. For this is very well to be apprehended and perceived in the 
 earth and ftones, that the foure Elements are of one onely fubftance, 
 and that the earth and ftones were generated in the fierceneffe from 
 . the kindling of the Elements j For a ftone is.but water ', and there- 
 fore wee fhould doc well to conflder, what kinde of fierceneffe there 
 ^Covgeaki or muft have been, that hath ^drawne the water fo hard together. 
 I^nit, 9. Moreover, the iffue of the foure Elements may be perceived in 
 
 the fierceneffe of the fire, how inftantlythe ftrong aire goeth forth 
 % Or* i^dy. from the fire •, and the ftone or wood, is nothing elfe but a S Salphar 
 from the water and from the eartb: and if the Tindmre be confumed 
 by the fierceneffe, then the [_ wood or ftone J would come to afhes, 
 and at laft to nothing j as indeed at the end, this world with the foure 
 Elements will come to nothing, and there fhall remaine nothing elfe 
 ^ The foure of *> them in the Eternal! Element, but the f^are and the fhaddow in 
 Elements. the Wonders of God ■, How then canft thou thinke that God hath 
 
 } That Vfhich created the Eternall Man out of the foure EIements,or ' Iffues, which 
 hath gene are but corruptible. 
 
 forth. 10. Yet as concerning iSvf, wee muft acknowledge that fhee was 
 
 created to this corruptible life, for fhee is the Woman of this world j 
 
 and at this time it could not be otherwife : for the Spirit of this world 
 
 * IifHt(^g *r with its ^ Tinfture, had overcome and poffeffed Adam^ fo that he WI 
 
 life. down into a fleepc, and could not generate out of hinafdfe, the Image 
 
Chap. 17. ^f ^^« ^^^ ^f ^^^rn and 6ve, 
 
 of the virgin according to the Mifcovery of the noble and chaft virgin 
 (the wifdome of God ) which was the Matrix in him, which was joy- 
 ned 1^ or efpoufed ] to him oat of the heavenly "' Limbm -, where ac- 
 cording to which ( in his being overcome ) the Elementary Woman 
 was given to him( viz. Eve ) who ( in the Spirit of the worlds over- 
 coraing ) was figured after a beaftiall forme. 
 
 1 1. But that wee may in a briefe fumme give the Reader to under- 
 Hiand, what our knowledge and high " fenfe in the light of Nature hath 
 highly apprehended : wee therefore fet it down thus,according to our 
 knowledge. Adjmw^i the Image of God, according to thefiniiiicude 
 of God, which God ( the holy Trinity in one onely divine fubftance) 
 through the virgin of his Ecernall Wifdome, in the wifdome had f ma- 
 nifefted or ] *> difcovered [_ or purpofed '] ( in the Ecernall Element ) 
 to have in the roome of the fallen Devill j for his counfell ( in the 
 Eternall will ) mull: ftand : there fhould and muft be a Throne and 
 Princely Region in this Place, which fhould manifeft the Eternall 
 Wonders. 
 
 12. And fo now God created the Image, and fimilirude, out of the 
 Eternall Element ( in which the Eternall Wonders are Originally ) 
 and \_ God ] breathed into him the Spirit of the Eilences, out of his 
 Ecernall Originall wilI,out of the through- broken Gate of the Deepe, 
 where thewheele of theftiriing and breaking- through,ftandeth in the 
 Eternall Minde, which rcacheth the cleere true and pure Deity of the 
 Heart of God. 
 
 15. This [_ Image] is not the Heart of God , but it reacheth into 
 the Heart of God, and it receiveth venue, light and joy from the 
 Heart and Light of God : for it is in the Eternal] will of the Father, 
 out of which he ^ the Father ] continually generateth his Heart and 
 Word from Eternity ; and p his Elfcnccs, which,in the Element of his 
 body (z*;^. fin the Element j^ of Ignorance in rhcErcrnall Won- 
 ders of God^ now breathed into him, they ( in rtfpedof thehigh 
 triumphing Light, out of the Heart and Lightof God) were Paradjfc : 
 his meate and drinke was Paradife, out of the • Element, in his will : 
 whereby then he drew the vcrtue (of the Eternall Wonders of God ) 
 into him, and generated the noife [ voice J found, or the Eternall 
 Hymneof the Eternall Wonders of God, out of himfelfe before the 
 will i and all this ftood before the chaft, high, noble, and blefied vir- 
 gin, (the Divine Wifdome) in apleafanc (port, and was the right 
 Paradife. 
 
 14. But now, what this is, my Pen cannot defcribc : I rather long 
 after it to comprehend it more in perfeftion, and to live therein ; 
 which wee here in the light of Nature (in the Gate of the Deepe ) 
 f know and behold : but wee cannot raife our threefold minde into it, 
 till our * rough Garment: be put od'^and then wee ihall behold it with- 
 OBtmoIeftatioo. 15. But 
 
 l8p 
 
 'Or, appear" 
 
 ancc. 
 
 "' Out of the 
 
 heavenly ex' 
 
 traffjeede, or 
 
 ftibfimtidity. 
 
 " Or, percepti- 
 on. 
 
 ° ForefccnCi 
 or rcfolved. 
 
 V Adams Ef- 
 fcnees* 
 
 'iOr, Tvant'mg 
 Hfiderfiandivg, 
 ^ The one in- 
 ward pure 
 Element. 
 
 *■ Apprehend or 
 
 underftand. 
 * Adams Gar' 
 menty or ibii 
 Earthly Ti' 
 
 bernacle. 
 
I pt> of the Fall of Adam and Eve, Chap. 1 7. 
 
 1$. But becaufe the foure Elements went forth now further out of 
 the {_ one] Element, and made, with the quiatcffence of the Starres, 
 and with the heart of the Elfcnces ( vics^. the Sunne ) the third Prin- 
 ciple, wherein alfo the great Wonders ftood •, and becaufe there was 
 no creature found chat could maaifeft thofe {_ wonders '] , but oneJy 
 that Image and fimilitude of God ( vi\. Man ) who had the chart vir- 
 gin ( the wifdome of God ) in him j therefore the Spirit of this world 
 prelled fo hard upon the Image, for the virgin, that it might raanifeft 
 its wonders, and did poHdfe Man -, from whence he firft gat the name 
 Menfch, \_ Man 3 » as amixt Perfon. 
 
 \6. But when the Wifdome of God faw, that Man from the Spirit 
 of the world came to luftjto mingle himfelfe with the foure Elements, 
 then came the Commandement and faid : Theujhdt »9c eiteof the 
 l^newUdieofgoodandevill •, Now the knowledge of good and evill is 
 not manifeft in the Paradife,and in the kingdome of Heaven, but one- 
 ly in the " ilTue out of the Element, in the fiercenefle , there onely 
 ftandeth the knowledge of evill manifeft : and there onely the Eflen- 
 ces are kindleable : and fo therein Death ftickcth i of which God faid, 
 whitt tbou catcit thereof thou [halt dye. 
 
 17. God intended that the body which he fhould get from the in- 
 feftion of the foure Elements, mult dye : and it did alfo prefently (in 
 his tender "virgin minde) dye totheParadife, and gat the minde of 
 this world, wherein fticketh nothing but patching and piecing, as alfo 
 frailty, and at laft, Death. 
 
 18. But that the foure Elements, with the Sunne and Starres, had 
 fuch power to prefle upon Adam^ and to y infeft him, the caufe of it 
 was, becaufe he was extraded out of them {vi\. out of the Element j 
 and had (in the Originality) all the three Kingdomes ( all three Prin- 
 ciples) in him •, and therefore it was that he muft be tempted whether 
 he could ftand in the Paradife, ( in the Kingdome of Heaven ) : and 
 there, both heavei^Iy, and alfo earthly fruit, was fet before him. 
 
 19. For the Tree of Temptation was earthly ( as now adayes all 
 the Trees are) : all the other were Paradificall, from which ^</«w 
 could eateParadificallvertue in his mouth, and had no need of fto- 
 mack and gutts, for they [ the Trees ] were like his body and [ like j 
 
 » one Pure the "^ Element, and the Tree of Temptation, was like the foure Ele- 
 E'emem. ments. ;".' 
 
 20. But that Mofes preflTeth fo hard upon i r, and fairh : 6 od treat'cd 
 CMan of a lump of Earth -, there the va'ile is before Ills face, tie? that the 
 earthly Man cannot looke him in the face ■, ihdeed he was rightly a 
 I ump of earth and earth, when he had eaten earthly friiit which God 
 
 did forbid him -, but \{Adam { before the Fall ) had been of the tar rh 
 
 , :, '^'eaffthly, th^tin Gcd would nqt have forbidden him, th,e t^rthly^frpj t •, 
 
 "isalfojif he had been created out of the earfhlyElftrf^^Vncrtfore 
 
 ^The foure Ele- 
 ments that are 
 iffued or gone 
 forth out of the 
 inward one 
 Element. 
 
 ^Virgm-lilic^ 
 or maydenly. 
 
 y Or, poyfoft 
 bim. 
 
chap. 1 7- Of the Fall of Adam and Sve^ Ipi 
 
 did not the Earthly Element put its deaths upon him iufTantly with 
 a rough skin ? Wherefore did that |^ Earthly Element ] leave Man 
 naked and bare", and when it had plainly poiTefled him, yet it left 
 him naked. 
 
 21. M.ofc^ fpeaketh oncly of the Tables of God, ^h'ch were * gra- « ^ijm^crutn. 
 ven-throut;h with the Ten Commandements, fo that they could fee 
 through them in -.0 theParadife: he hung the vaile before his face 
 ( as is to be feenc concerning f the people of 3 Ifrad) : becaufe Man 
 was become earthly, and therefore muft put oif the earthly againe, 
 and then he muftwith/(?/«(<Cor Jefus) enter into the Paradificall 
 Promifed Land , and not with Msfes ftay in the Wilderneffe of this 
 world, where the vaile of this world hangeth before him, before the 
 Paradife. 
 
 2 2 Reafon muft not imaginei that God ever made any Beaft out 
 of a lump of Earth, as a Potter maketh a Pot ; but he faid. Let there 
 come forth all farts ofBeaftf^ every one after its i^indc : chat is, out of all 
 Effences, every one after the property of its Eflence j and fo alfo it 
 was ( by the Fiat ) figured according to the property of its own Ef- 
 fence, and in like manner, all TreeB^Hearbs^and Grafle, all at once to- 
 gether i how then fhould the Image of God be made out of the fragile 
 L or corruptible ] Effences ? But it [_ muft be and ] was made in the 
 Paradife out of the Eternall j^ Effences "J ? 
 
 29. The earth is not Ecernall, and for the fake of the fragility [ or 
 corruptibility ] therefore mms body muft breake {_ or perifh ] i be- ■ 
 caufe he hath attrafted the corruptibility to him •, thus alfo the Para- 
 dificall knowledge* delight and joy is departed from him, and he is 
 fallen into the kindled anger, of the kindled fou re Elements, which 
 ( according to their fiercenelTe, ) " qualifie with the eternall anger in ^ Or, mingle. 
 the Abyfle •, although the outward * Region of the Sunne is mitigated, ' Or, tvori'^ing. 
 fo that it is a pleafant habitation, as is feene before our eyes ^ yet if 
 the Sunne fhould vanifh away, then thou wouldft well fee and fcele 
 the anger of God, confider it well. 
 
 24. Thus it is fhewed us in the light of Nature , that when Adrm 
 was thus impregnated \_ or poffeffed J from the Spirit of this world, 
 then God '' built [ or made ] a Garden in Edeo upon earth, « in the ^ Or, planted, 
 Paradife, and caufed to grow up, all forts of Paradificall fruit, pleafant * In the Divine 
 to behold, and good to eatc, and the Tree of the Temptation in the and Angdicail 
 midft L of the Garden of Eden ] which had its ^ Effences from the Spi iubitation and 
 rit ofthis world', and the other (^ Trees and Fruits] had Paradificall joy. 
 Effences. ^Ox^out-florv- 
 
 2$. In this [Garden] now the Image :>f God ftooJ altogether free : ingfubflanti- 
 itmight e i.brace [and take] what it wojld, onely tlie Tree of Temp- aUvartim. 
 ration, that was forbidden ■■, there he was forty dayes in tne Paradifi- 
 call knowledge, joy, and habitation j where yet there was neither day 
 
 nor 
 
I ^ » of the Fall sf Adam And Sve* Chap, 1 7, 
 
 nor night to him, but onely the Eternity, he faw with his eyes [ from 
 or] out of the Divine Power ^andvertue]: there was in him, no 
 fhutting of his eyes : he had no need of the Sunne at all,yct all things 
 muft ferve and be fubjefttohim. The Ou»- Birth C or il^ue ] of the 
 foure Elements did not touch him •, there was nofleepe in hiin, nor 
 paine, nor feare : A thoufand yeares were to him but as a day : he was 
 fuch an Image as ftiali rife at the laft day : there will rife no other I- 
 mage, than that which God created in the beginning, therefore confi- 
 deritwell. 
 
 26. But that 1 have faid, that he was forty dayes in the Paradife, 
 the fecond Adams ( Chrifts ) Temptation teftifieth fo much to mee, 
 as alfo the temptation oilft-ad at Mount Siaai^ by Mofei [ Hayings ] 
 on the Mount, both which lafted forc)- dayes : which you may reade 
 in Mofcs^ and concerning the Temptation of Chrift, and you will finde 
 wonders. 
 
 27. But when Adam was infefted, from the luft to eateofthc 
 knowledge of good and evill, and that the Spirit of rhis world preffed 
 f or fwayed] ^^tf«», where alfo the fubtill Devil! ( which in the Spirit 
 ofthis world flipt in) fhor mightily ziAdam, foth^r Adan became 
 weary, and blinde to the Kingdome of God ■■, [ then ~\ faid God, It U 
 »<»f ^tfejrf/br »w» /o i^ <a/o«c,for he will not novy s bring forth the Para- 
 
 s Generate ot dificall virgin j becaufe he is infefted from the Spirit of this world, 
 ^^i*^* fo that the chaftity of the modefty is qnite *• at an end : wee will make 
 
 Gone. g l^gjp fQj. i^jn^^ ^q i,g vvith him, out of whom he may bui Id his Princi- 
 
 pality, and propagate himfelfe,it cannot be otherwife now i and he lee 
 a deepe fleep fall upon Man, and he flept. 
 
 28. Here it may be very propsrly and well underftood, how the 
 virgin in Adam departed into the Ether, into her Principle j for the 
 Text faith, G$d Ice a deep flcefe fall upon Adam ■■, now where fleepe is, 
 there the vertue (^ or power ] ofGod is hidden in the Centre: for 
 where that [vertueofGod] groweth, there is no fleepe j for, the 
 Keeper of J/rael neither flumbreth nor flecpeth ', as it is written. 
 
 If thoH ajkeji 3 Hotv long Adam Jlept, 
 
 29. Then confider Chrifts Reft in the Grave, and thou fhalt finde 
 the ground : for the fecond Adam muft ( with his refurreftion out of 
 the Grave ) awaken [_ or raife "} the firft, (out ef his Eternall fleepe of 
 thedarkncfle of Hell ) out of the Grave ofthis world againe. 
 
 , 30. And fo God, in ' his fleepe, made the Woman for him out of 
 
 4mm' himfelfe, by which he muft now generate his kingdome, for now it 
 
 could not otherwife be. And when he awaked, he faw her, and tooke 
 her to him and faid ; Jbis Uflipi of my fitjb, and bone of my bont -, for 
 Ad&m was (in his fleepe) become cle^e another Image : for God had 
 permitted the Spirit ofthis world in him^ to make his Tindure weary 
 u«to fleepe. 31. A4<im 
 
Chap, i 7. Of the Fall of Adam and 8ve, %^7 
 
 5T. Adam was in an Angclicall forme before the fleepc y but after 
 the fleepe he had flefh and bloud : and he was ( in his flefh ) a lump 
 of eanh ; and he faw from a threefold fpirit : with his eyes he appre- 
 hended the light of the Sunne» and knew the firft Image no more •, 
 although the foure Elements had not yet fallen upon him, nor tou- 
 ched him ; for he was yet in innocency. 
 
 32. And there the Devill beftirred him, and flipt into the Serpent 
 ( which he himfelfe is, in his own proper forme, ) and laid himfelfe at 
 the Tree, and ^ ftrewed Sugar upon it ^ for he faw well that Eve was •« Or, /ct the 
 a Woman, and that flice was infefted with the foure Elements, and /tveet light and 
 although fliee did ftrive a little,aad objefted Gods Command [againft pleafantnefTc 
 the Devill 2 , yet fhee fuffered her felfe very eafily to be perfwaded forth. 
 when the lying Spirit faid , That the fruit would make her wife, and 
 that her eyes (^ould be opened, and fhee be as God, knowing Good 
 and Evill i yet he told her nor, that ( if fhee eate thereof) fhee mufl: 
 dye : but f he faid ] fhee fhould be wife and faire •, which difeafe j^ de- 
 fire or lu!t]ftickerh flill in the braincs of the Woraan)that (hee would 
 faine be the fayreft Bealt. 
 
 35. So fhee pulled off an Apple and did eate, and gave to Adam 
 alfo, and he eate of it likcwife. That was a bit at which the Hea^'ens 
 might well have blufhed, and the Paradife have trembled, as it was in- 
 deed really done, as is to be feene at the Death of Chri(\, ( when he 
 entered into Death, and wreftled with Hell, ) that the Earth and the 
 Elements trembled, and the light of the Sunne was darkened, when 
 this bit of the Apple was to be ' healed up. j Qr cured. 
 
 The Gaie of the great AffiiUicn , and Mifery of Man. 
 
 54. Reafon fticketh at the vaile of /Wa/« -, and feeth not through 
 the Tables chat were graven- through, which God gave him upon 
 Mount ^inai : as alio Rcafon cannot take off the vaile from before 
 "' his eyei, and look him in the face, for he hath a brightned {_ clatifi- m ^y^ ^y^; qI^ 
 cd or fhiiiing ~\ countenance in the crack of the fire : it f Reafon ] is Mofe^. ^ 
 afraid of itf that countenance ] and trembleth at it : it faith continu- 
 ally to Mofa : Speake thou with the Lord, for wee are afraid ; and 
 moreover, altogether naked Q and uncleane ] . 
 
 35. It prelenteth indeed the wrath of God to it felfe, and tiejii- 
 bleiii at its fall, but it kaoweth not what hath hapned to it , itonely 
 prefents the difobsdience before it felfe, and maketh^asif J God 
 were, an angry malicious Devil! -, that cannot be reconciled : having 
 indeed put oa the Garment of anger (in Adam and Eve ) on to it felfe 
 in body and foule, and luth fet it felfe (againft the will of Go-^) in the 
 Bath r or Lake ] of ar.ger, on whxh God took fuch " pitty l or com- " Or, mercy. 
 paffioH],. that- he hath not fpared his own Heart, to fend it into the 
 depthof Anger, into the AbyffeofHell j Qasalf©] into the Death 
 
 C c and 
 
1^4 ^/ ^^^^ ^^^^ ^f ^^^^ c^d Ext* Chap.i7» 
 
 and breaking of the fourc Elements from theeternall holy Element, 
 to help fallen Min, and to deliver him out of the anger and Death. 
 
 55. But fince the vaile (in the DeachofChrift) was taken away 
 ff om the face of A/ff/^j i in theftead wheieof, the ftarres with the. 
 foure Elements have yet c\{\ a myft and cloud ( through the infefti- 
 
 ^Oi^thcworU- ^on of che Devill ) before Mjd ■■, ( for thc° Region of this world harh 
 ly kingium:. generated the Anticiirifi, and fet Q him j before the countenance of 
 
 ^Ot^(U linefs, ;jf V^r, in a ? cloud, as if he were ChriftjCo that the countenance of 
 Mofes cannot be apprehended [_ or beheld J , ) therefore wee have 
 need of the Lilly, which growech ihrough the Tables oiMofes^ ( that 
 were gravei through, ) wich its ftrong fmell, which reacheth into the 
 Paradife of Go-J : from whofe vertue , the People [ or Nations ] fhall 
 be fovercuous and ftrong, that they fhall forfake che Antichrift, and 
 fhall runne through the darkneffe to che fmell of the blolTome*, for the 
 breaker- through che Gacesi hath planted the Lilly, and he ha:h given 
 it into the hm i of the Nob'e virgin, and this f] Lilly ] groweth in the 
 Element ( wonderfully ) againft the horrible ftorme of Hell , and ' 
 
 ^Ottdjm'nm. [againft] che 1 kmgdome of this world •, where then many ' branches 
 
 * OifTmgiii. will fall to the ground, from whence Antichrift becometh blinde, and 
 
 growech ftark madde and raving in thefogge and mift,and ftirreth the 
 ^ The affer and ''foure Elements in the [ wrach or grimme '] fiercenelfe ■■, and then ic • 
 mMici in the is needfull for the children of God to awake from the fleepe of the 
 four Elcmmts, fogge -, this the Spirit intimateth, in the light of Nature ferioufty and 
 earneftly. 
 
 37. Therefore, according to our knowledge, wee will fee downe 
 an Expoficion of the fall of Man, which is very perfeftly manifefteJ, 
 
 * Over tvh' and appearech in the light of che Day, and ' con vinceth us t and wee 
 neffeth. have no need of the '^ fooleries of che Antichrift, who with the bloud 
 
 " Fopperies or and death of Chrift doth but feeke his own covetoufneffe, pride, and 
 
 fo^iy expo^ti' volupcuoufiiede, and draweth the vaile of ^ 'fes before our eyes, thic 
 
 ovi-. ^ wee ih :)uU 1 :)c fee through the Tables that were graven through 
 
 ( L through ! fjfui or fef^ ) into the promifed Land of Paradife : 
 
 that he nuy onely fie and ride upoi his horrible and devouring Beaft 
 
 of cove:oufnelTe and pride : which [Beaft ] is become fo very great 
 
 and ftrong, chi: it fhadlowech the circuit of the Earth, andruleth fo 
 
 *H'igb and wonierfuUy over "Mouitaines and Valleys, with his fiercencfle : 
 
 Joi», which r Bcift J yet fhill be broke.i by the Lilly withoat hands i at 
 
 wh^ch the [ People or j Nicions fhill wonder, and fay, How art thou 
 
 ( O rerrib.e aad great might | and power "J ) founded upon fo weake 
 
 ani loofe a ground. 
 
 g3. N V.V then if weeconSier che miferable fall o( Adam ind Eve^ 
 wee need not to runne long after the raidie Antichrift, to fetch 
 [] or learne ] wifdome from him, he hach none : Let us onely confi- 
 der.oar felv.e5,and compare che heavenly and earthly Image one with 
 
 the 
 
C^ap. 1 7. Of the Fall of Adam and Eve, 1^5 
 
 the other , and fo wee j^ fhall ] fee the whole y roote and ground y Or, drift, 
 thereof : wee have no need of a Doftour,nor of any ftrange language 
 about it, it fiandeth written in our body and foule j and when we fee 
 it, it terrifieth us fo much, that wee tremble at it, as Eve and ^Adam 
 did in their Fall. 
 
 59. And if wee doe not come to know forhaveaglimpfeof j 
 the Treader upon the Serpent in the marke of the partition [or limit 
 ol feperation ] in the Gate of the Deepe, between the world and the 
 Kingdome of Hell, then wee fee [ indeed ] nothing elfe butmeere 
 niifery and Death, which mighc ^ well awaken us from fleepe- * Perfn>ade m 
 
 40. Doe but behold thy felfe thou blinde Minde, and confider thy to atva^c. 
 felfe, where is thy Angelicall * forme in thee?Why art thou fo angry, * Of, Iifiage, 
 fterne, \_ fierce, froward ] and malicious ? Wherefore doeft thou ele- 
 vate thy felfe hill in thy wickednelle, in pride, in might [ or authori- 
 ty 3 and pomp) and boaftefl; thy felfe for a brave and potent Beafl: ^ 
 
 What is it that thou doefl ? Wherefore haft thou let the Spirit of this 
 
 world into thee> which fedaceth thee ( as it liftech ) into high mind- 
 
 cdnefle, into [ proud 3 ftoutneife, into ^ potency and po;i)p, into co- b Authoritie 
 
 vecoufnelTe and lying, into falfhnod and treachery , as alfo into fick- and jiatcUnefs ■ 
 
 nefle and corruption ? [. or frailty ? 3 
 
 41. Whatisitnow that thou 'haft after thy corruptingjwhen thou ^Kjepeil or 
 dyeft ? Confider thy felfe, what is it that thou art T then ] ? Thou art tai^ifl wiih' 
 a Spirit : but what kinde of fource [ or property '} is it that thou haft thee. 
 
 in thee ? [] furely thou haft in thee J anger, wickednelTe, pr"'de, felf- 
 feeking, wilfulnelTe, ( in raifing up thy felfe after tempcrall pleafure, " 
 but finding none y ) [ thou haft J a falfe minde in the Spirit, full of 
 lyes and deceit, and murtherous, [ arifing in thee] out of the Kflen- 
 ces : as thou wcrt upon Earth towards Men, juft fo it is [_ then ] with 
 fuch a Spirit as is gone forth from thee out of the corruptible body of 
 the Elements. And where fliall that [then3 remaine when this world 
 perifheth? Doeft thoufuppofe that it fhall [then 3 be an Angelv 
 hath it an Angelicall quality [ fource or property 3 ? is its fource [ or 
 quality 3 in love, humility, and meeknefle ? is it in the Divine Obe- 
 dience, in the light of Joy ? 
 
 42. O thou blinde Minde, with thy might and ftatelineffe, fuil of 
 wic'kednefle and devillifh fierce wiath [ wilt thou know where thou 
 art after that thy body perifheth ? ] thou art even w'rAx all ilie De- 
 viils, in the AbyiTe of Hell j if thou doeft not turns and ( by earneft 
 unfained forrow and repentance for thy abominations) enter into the 
 Angelicall footlteps, thacthe Saviour and Treader upon the Serpent 
 of fierce wrath, wickednelle, lying, and deceit, may meet thee, and 
 embrve-thee in his armes, and [ that thou 3 mayeft be new borne in ^ Th: vp'ifdome 
 him, and be yeelded up into the bofome of the "* chaft virgin, and be- and trnrcy of 
 
 - come an Angel-,or elfe thou art in the Eternall Death, in the Eternall God. 
 
 C c 2 Dark- 
 
1^6 ' Of the Fall ef AdAm and Sve, Chap. 17. 
 
 Difkrtcfte, and canft in ill Eternity nor reach the kingdome of God 
 any more. 
 
 43. Ordoeftcho'jfappafe, thKl^rriteofthefailof Man without 
 Ovylino'V' « light and Uiiderftiiiding? Of that Idoe nor look and fee into the ho- 
 Mge. ly Scripcuie, what that faith of it, [ when I fay ] that Man before his 
 
 fall was Angelicall in his minde and body ? Then heare and fee wha: 
 Chrifl: faith of it, Mitth. i^. verf. 21. /» the re/nrrc^ion of the Dead, 
 tbcy tViUueuher tntr^y, nor oe given m mirriage^ but tbey are as the Aa- 
 gels OjGid i and fuch an Image God created in the beginning, [ ac- 
 \ cording ] to his (iniilitudc. 
 
 44. For an angry, malicious, proud, felffeeking for honour and 
 dignity, mendacious, [ or lying ] thee/ing, robbing, murtherous, laf- 
 civious, lecherous minde, is not the fimilitude of God ■, but an hum- 
 ble, chaft, modeft, pure, courteous 1 minde 3 which inclineth it felfe 
 with a longing defirc and love to the Heart of God, that is the fimili- 
 tude of Godjin which the fire flaming Spirit in the joy and meeknefle 
 goeth forth our of the will, and for its brethren, the will of its Spirit 
 (which goeth forth from it) readily inclineth towards them ', and as 
 the Proverb faith, Imfzrteth tha vt^y hurt to tht», which is done in 
 Spirit, wherein the heavenly joy ( in the Eternal! Element ) fpring- 
 eth up, and the Wonders of God are manifefted in the virgin , by a 
 Hymne of praife to the Eternall Mindeof Godj where the minde 
 playeth upon the Harp oiOavidzrv Hymne to God : where then ( ia 
 
 ' the eternall holy Minde ) there fpringeth up knowledge and colours 
 
 in the [ Eternall J Elemenc> and in the Spirit wonders, wich works 
 arad powers [ or vertues J . 
 
 4^. And chis is the Image of God, which Goi created for his glo- 
 ry and joy, and no other •, and let not the madde Antichrift perfwade 
 thee concerning any other [ Image of God ] for there is no other : 
 thybodyandlbuleconvinceththeeofit, as alfo Heaven and Earth, 
 the Starres and Elements j look upon what thou wilt, all things con- 
 vince thee \ and if thou doeft not turne and enter inro that Image to 
 which God created thee, then in the breaking of thy body (when thy 
 minde in the Spirit of the foule fhall ftand naked without a body ) 
 thou fhalt be afhimcd before all creatures, this wee fpeake according 
 £0 its high worth, as it is highly knowne in the will of Go J. 
 
 ^6. Thus it is highly [ neceffary ] for us to know the miferable 
 '■^^ Fall of our firft Parents : wherefore it was fo wich God, that his anger 
 
 '\^, is in us, and that wee mufk dye. and (if wee apprehend not the Trea- 
 
 der upon the Serpent ) mufi: alfo perifh tternally. But that wee may 
 fee downc a Ih jrt Summary of the Fall ( hecaiife of our fimple, cold, 
 dull, and dark minde ) for the Readers underftaading, who it may be 
 doth not yec apprehend our fenfe and knowledge : therefore wee will 
 €Kplaine ic briefly and clearly, and alfo readily impart our knowledge 
 
 and 
 
Chap. 1 7. ^/ ^^^ ^^^ ^f ^^^^ ^fi^ ^'^^' 
 
 and minde to him, as indeed ( ^according to the Divine Image ) wee 
 ought to doe. 
 
 ^47. Adam ftood forty dayes in an Angelicall Image before his 
 fleepe, and there was neither day nornight in him, alfo no time j 
 thoujh indeed he was not ( as an Angel ) a meere Spirit : for his bo- 
 dy was out of the ^ Element, which is no uaderftanding Spirit,butf isj 
 theatcraftion [_ concretion or congelation '] in the will of God,or the 
 ''L/wtw, which ftandeth before God, wherein the chart virgin (the 
 Divine Wifdome dwelleth ) which discovered and created the Image 
 out of the Element by the Fiat. 
 
 48. And oat of this Limhus ( at the time when the Earth was cor- 
 porifed ) went forth the foare Elements , as out of a fountaine •, and 
 that which svas difcovered [. or manifefted ] by the virgin ( the wif- 
 dome of God ) in the innumerableneife, were the Srarres, as a vertue 
 [_ power '] or procreation out of the Lm'hK : aad they are the Qj'n- 
 telfence ' of the foure Elements,not fevered from the foure Elements, 
 but qualifying [ or mixing vermes 3 one with another, ^ aid yet ex- 
 trafted from the foure ilTaes, with their fturp Efftnces ', and they are 
 the feeking (^longing or hunger ~\ of the foure Elements (or as 1 may 
 exprelTeitby afimilitude) [they are j the Mm, and the Elements 
 are the Woftian 5 and the heart of thefe things is the Element, in one 
 onely fubftancc, and the Eiltnces in that 1 one Element ] are the ver- 
 tues [ or powers ] of the Wonders of the Wifdome of God, and are 
 called Paradife, an exulting Joy. 
 
 49. And the Spirit of the Eternall EiTences ( which hath under- 
 ftanding and knoA'ledge , and alfo the triall and proving of every 
 thing, in which the fource f or aftive p operty or q jality^ which is in 
 Man, confiftech ) that was breathed into him,by the wifdo ne of God, 
 through the driving will, which goeth ' forward, out of the Eternall 
 Minde, out of the opened Gates of the Deepe, throut^h the Word, 
 1^ together ] with the moving Spirit of Gid •, and he had the"' Touch 
 of the Centre of the AbylTe fvi:^] ths Eternall fource '^ behinde hm, 
 as a Bind, and before him, the heart and light of God, as a Glaace of 
 thejoy and kindling of Paradife, which fpringeth up in th." Bifences 
 with the light of the joy •, andbeieath him f he had J the foure Ele- 
 ments in the budding out of the Lsmb-a which was in him. 
 
 <,o. And as long as he fet hislmiginit'on in the Heart of God, the 
 Paradife svas in him [_ and he in the Pdrid fe 'J and the Ei id of the 
 Abyffe, in him ( in the ' fource ) was a Paraiifc of tranfcenden: Joy : 
 and the Kiigd^me of this world held him from beaeich alfo in the 
 Band, bccaufe itg^erh forth from the E^en^rai : ba: fo loag as he fet 
 his minde in the Heart of G)i, it Qthekinyd^meof the foure Eie- 
 menti J coj'.d not, lay hjli on hi n ;_ or miifiriifm | , aid it wa, im- 
 paitent,a5 to him, as this w:»?id is impotent as to Gjd. 
 
 $T, And 
 
 for, in. 
 
 S The inward 
 
 Eler/icnt. 
 '^ Or, tbi iter' 
 
 naUExrtb. 
 
 ' or> before. 
 
 ^ The Sta^re: 
 Tvab th:lr 
 fierce proper- 
 ty^ are extra- 
 cted out of the 
 fourEkm'.nts. 
 
 ' Or, Into Rc- 
 fi7j7(i:'wn. 
 ^ Or, fi.rring. 
 ' Oi,aitk:firc 
 ii behindi cbs 
 
 o O.yprnpcrty, 
 as the fire is 
 th: ciufi of the 
 l::h: a}idj%:Ji' 
 i-g. 
 
ip8 ^/ ^^^^ ^^^ ^f ^^^^ ^^^ ^'ve. Chap. 17, 
 
 c T. Anr^ rhiK rhe Snirir ant^ fonle ai Ada.»i ftnnH in the m'lHft. f in 
 
 ? TArff had a 
 dcfirc to have 
 him. 
 
 lOTftbeday. 
 
 » Adam. 
 
 ^Aluit:plycdi 
 fopagatcd. 
 » Or, genera- 
 Ud. 
 
 5 1. And thus the Spiiit and foule oiAdnin ftood in the midft, ( in 
 the joyfull Paradife ) forty dayes, as one [ onely ] day, and all p in ^ 
 clinedtohinv, oncfwhereofwas]thekingdomeof Hell, of the £- 
 ternall Originality cut of the dark Minde,oucof which his Worme of 
 the foule ( in the opened Gate ) svas gone forth : and recondIy,r there 
 inclined to himj the Deity of the Kingdomc of Heaven in the opened 
 Gate, in the pleafant Luftre rand rhirdly,the Spirit of the Starres and 
 Elements [ inclined to him J drawing him to their Bands , and hear- 
 tily defiring him. 
 
 $2. /ind thus Aci:Lm ftood upright in the Temptation : for his an- 
 gry minde ( out of the Oiig'nality of the firl\ Principle ) (\ood in Joy 
 £ being enlightened j from :he light of God j and the foucce of the 
 fierce wrath, made the rifing joy, forrhe light made all meeke a«d * 
 friendly, that he might incline himfelfe to love, and thereby he f\ood 
 ( on earth ) rightly in the Paradife. 
 
 53. The foure Elements of this world, together with the Sunne 
 and Starres, they could not qualifie [ or mix j with him : he drew no 
 Aire into him : but the Spirit of God ( in the virgin ) was his breath- 
 ing and [ his ] kindling of the tire in the Spirit. 
 
 54.. But v^hile he thus ftood ( between the kingdome of Hell and 
 the kingdome of this world ) in the Paradife, bound witft Bands, and 
 yet alfo wholly free, in the might of God ', he [ reflefted himfelfe in- 
 to or] difcovered himfelfe in the great Deepe of the kingdome of this 
 world : in which the great wonders alfo ftand hidden in the Centre, as 
 wee fee, that Man hath (by his Eternail Minde) difcovered it and 
 brought it to 1 Light, as is feene before our eyes ■-, and in his difcove- 
 ring S_ or reflefting ] he imagined, and fell into luft , for the Spirit of 
 the world took hold of him ( \_ and ] as a Mother makech a mark up- 
 on a childe in the Mothers womb ) and f he J became ( in the luft ) 
 impregnated from the Spirit of this world : and then was blinde, as to 
 God, and faw, neither God nor the virgin anymore \n his minde. 
 And thus the Kingdome of Heaven continued in the opened Gate of 
 the Omnipotence [ or Almighcinefle 3 ( in the Paradife ) in its Lown] 
 Principle, to it felfe ( and the virgin in it ) hidden in the Centre, and 
 was in Adam^ and yet Adam ( with his minde ) was not in God, but in 
 the Spirit of this world, and he became feeble as to the kingdome of 
 Gods and fo fell dcwne and flept* 
 
 55. And then God ( by the Spirit of this world, through the Fiat) 
 built [_ or formed J out of ^ him, the Woman of this world, by whom 
 );■ he'^increafed his Kin^doxre. The Woman was out of the Matrix, 
 which ( before the iniedion ) was a chaft virgin, which /iww fhouM 
 have 'brought forth out of himfelfe > but when the modcfty of the 
 wifdome, and ability . or potency 3 departed from him , ( when he 
 pafled into the Spirit of this world) he could not then bring forth for 
 
 generate^ ', 
 
chap. 1 7* Of the Fali of Adam and Sve^ \g^ 
 
 generate ~\ j for in his fleepe the Spirit of this world cloadied him 
 wichriefh and bloud, and figured [^ formed or fhaped ] him into a 
 Beaftjas wee now fee by very wofuil efxperience •, and know our feivcs 
 to be blinde and naked as to the Itingd^me of God, [ being ] without 
 any verrue, [ or fTrengrh j , in rheileepe of the great mifery, cloa- 
 thcd with corruprible \_ fraile and tranfitory ] lielh and bloud. 
 
 5 5. And now w hen Adam awaked from fleepe, then he was a Man 
 and no Angel : he drew breath fronn the aire, and therewith kindled 
 his "^ Starry Spiritjwhich had taken poffclTion of him: he knew his wife u Or, AftraH 
 to be a Woman, and that ftee was ^ taken out of him, and tooke her Spirit. 
 to him, as all Beafts couple together : yet he had then pure eyes, for s Qr, ocy.erA- 
 thefiercenelTeLorgrim wrath] did not yet ftick in them, but the ted. 
 infeftion [ or longing J : The Element of fire with its bitterneffe 
 ( which qualifieth [^ or raixeth properties ] with the Abyfle of Hell ) 
 had not preffed him wholly. 
 
 57. Thus now Adara with his wife , went ( in great luft and joy ) 
 into the Garden of £^<;7,where Adam told her of the Commandement 
 concerning the Tree j But Eve ( being a Woman of this world ) re- 
 garded it but little, and turned her from Adam to the Tree,and look- 
 ed upon it with luft : and the luft inftantly took hold of her : and the 
 lying Devill ( when fhee was talking with him, whoii fhee knew nor, 
 neither had heard of any Devill) perfwaded her, and fhee laid hold 
 on the Tree, and brake o}t'[] an Apple] and did eate of the fruit of the 
 foure Elements and Starres, and gave to Adam •, and when Ad^/i faw 
 that Eve dyed y not, then he eate alio. ^ ^^ CAting. 
 
 $8. And then their eyes were opened , and they knew that they 
 had flefh and bloud,and were quite naked : for the Spirit of the great 
 World took them captive with the foure Elements, and figured ( [or 
 framed in j them ) Stomack and Gutts ^ though indeed in the Qeepe 
 of/^4<*;«( when the Matrix was levered from the Litw.cs) the fame 
 formes were already figured, but they knew it not, till after the biting 
 of the Apple: and then the Spirit of t'le fierceneife lirft gat !a, and 
 made its Region, ( as nuy be teene, in rhe Heart, Liver, Luogs, Gail, 
 and Bladder, as alfo in the Stomick) this Regiment, hid A.urn gotten 
 in his fleepe, and with the biting of the Apple, the Spirit of the great 
 world hath fet it felfe in that [ Government '] . 
 
 §9. And then they looked one upon another, and were afhamed 
 one before another, and they were afraid of the wrath {_ or fe/crtty '] 
 that entered into them, for it was the anger of God ■■, and thus they 
 were captivated by the fi ft Principle ( as by the Abyife of Heil )■, and 
 held vi^ij^a and £f.' captive in their fou'e5 in the Ecernall [part j : 
 for i" fprung up with terrour, feare, and doubt, concerning the king- 
 dome of God : and they could hive no co Tifort, \_ in that condition J j 
 for they faw the Paradife no more, but the Garden in £i.v» ; fo alio 
 
 they 
 
J 00 ^f ^^^ ^^^ 4 Adam and Sve. Chap. 1 7. 
 
 they had loft the Deity, tliey could fetnowill [[ordefire] into it! 
 for the wrath and doubt ftood in the way. 
 
 60. Then came the Spirit of this world with its rough jGarment, 
 with heate and cold, and prefled upon them, as opon naked people : 
 and fo ftruck the Image of God halfe dead, ( with their fiercenefle, 
 anguifh,and doubt,with their quality [or property3 of hot and cold) 
 and let it lye in paine, anguifh, and doubt. And here Man went frona 
 Jtrufdem (out of the Paradifc ) to fcricbo, into the houfe of murthe- 
 rours, who ftript himof his Paradificall Garment, and robbed him, 
 and ftruck him ( with their poyfon, torment, plague, and fickneffe^ 
 from their infeftion ) halfe dead, and fo left him and went theii: 
 way* as the fecond Adam faid in the Gofpel, in a fimilirude for Para- 
 ble]. 
 
 5i. And here now was no remedy, neither in Heaven, nor in this 
 world, they were captivated in hard ilavery (in mifery and death) : 
 the Abyffe of Hell did hold the foule,and the Spirit of this world held 
 the body [_ captive ] : Death and corruption was in the body : and 
 there was nothing clfe in them but enmity to it felfe, [ proceeding ] 
 from the tart Efiiences of the Starres, wherein ore fource C or quali- 
 ty ] fti iveth as'.airift the other, and one brcaketh [ or deftroyeth J the 
 other with greater paine and torment to the body, with treaibling 
 and skreeking, and at Jaft [ comes ] corruption and death, as it is bc- 
 , fore cur eyes. 
 
 62. There the Devill gat the Game : for the kingdome of this 
 world to be his againe, he gat anenc>ance intoMiiu, an^ he could 
 reach into the Effencesof his foule ; for they were * now both in one 
 kingdome. 
 
 6^. He C the Bevill ] fuppofed [ faying ] the kingdome of this 
 world is thine, thou fhalt fport thy fei-ie according to thy power, with 
 the Image of Man, which fnould have potleired thy Throve his Spirit 
 is in thy kingdome : and fo \_ the Devill j mocked. God in his minde j 
 r faying j Where is now thy noble Image, which thou didft create to 
 Kule over my Throne ? am not I Lord of the great Might of the fire ? 
 1 will rule over thy Throne, the might [ or ftrcngth ] and vetrue is 
 mine : I flie up above the Thrones of vertue and ftrength, and no 
 might f or power ] can withftand mee. 
 
 54. Yes indeed he Hiech up above the Thrones : but he cannot flie 
 into the Thrones j he flieth up in the firfl: crernal) fource of fire, 
 which is fterne>foure, dark, hit d, coId> rough, andbi- ''ng^ but he 
 cannot get through the open Gxtc of the Deepe, into l'h; Light of 
 God, but he flieth up aloft in h s AbylVe,in the Eternity,in the wrath- 
 full fource £ or quality ] of Htll , and reacheth nothing elfe. And 
 therefore he is a Prince, ( though in the AbylTe ot Heli, ) which was 
 well enough knowne to Man after his miferaole Fail. 
 
 6$. And 
 
 ^ Mi^n nnd the 
 "DcviU were 
 bath in the 
 wrach voyde 
 ofgrace. 
 
Chap. 17- Of the Fall of Adam and Sve, 
 
 6$. Andbecaufelmay nocbew'el! underftood by the Reader, in 
 that I write, that Man dwelleth in the AbylTe of Hell with the De- 
 vills i therefore I will fhcNv him the ground , that he may touch and 
 handle it:and if he will notfeele it, yet it is given to himthwhemay 
 know ic, and it fhall be a witneffe againft him. 
 
 66. It is not without a caufe, that Chrifl: calleth the Devifl a 
 Prince of this world, for he is fo, according t« the ftrft Principle, ac- 
 cording to the kingdome of wrath, and continueth fo to Eternity j 
 but he is not fo, according to the kingdome of the foure Elements 
 and Starres ', for if he had full power in that, then there would be no 
 vegetative [ fruit ~\ nor living creature upon the Earth : he cannot 
 mafter the * exit of the foure Elements : for he is in theOiigmality, 
 and there is a f whole] Principle between j onely when the ''Con- 
 ftellations doe awaken the fierce wrath of the fire, in the Elements, 
 as in a tempeftuous ftorme. then he is Mafter Jugler [ in mifchlefe ] 
 and rejoyceth himfelfe[ therein : ~\ though indeed he hath no power 
 there neither, except it be pernsitred to him from the anger of God, 
 then he is the Hangman [ or Executioner ] , and executech the 
 ' Right as a Servant [ Minifter or OfficerJ , but not as a Judge, but as 
 an Executioner. 
 
 ^7. He is Executioner in the kingdome of this world, the Starres 
 are the Councell,and God is the King of the Land, and whofoever de- 
 partech from God, falleth into the Councell of the Starres, which run 
 many uppr the fword, and make them lay violent hands upon than- 
 felves,'aiid T. bring 1 fometo a Rope, others to the water : and there 
 he i? very bufie, an3 is the Driver or Executioner. 
 
 6Z. Into this great mifery Man is fallen; and he" is fallen quire 
 ■* home to the kingdome of the Starres and Elementi,as to his body, 
 what rhefe doe with him, that he is , and that ftandeth in the fub- 
 ftance ; they make one great , another fmall : one ftraight, another 
 ftooping and crooked : they fend one fortune and riches, and ano- 
 ther poverty : of one they make a crafty fubtill Man according to the 
 couofell and kingdome of this world , and of another they make an 
 Ideot, they make one a King, and they breake and pull downc ano- 
 ther : one they kill, another they bring into the world : and conti- 
 nually drive the minde of Man, yet into nothing clfc but into vaine 
 turmoilej difcontent, and vexation. 
 
 69. Befides the kingdome of Hell and of [ fierce 3 wrath alwayes 
 gape after the foule, and fet their jawes wide, open to devours the 
 captive foule : which is held faft fettered with d.vo ftrong chaines : 
 the one of the kingdome of Hell : the other of the Kingdome of this 
 world, and is continually led by the heavy, lumpifh, beaftiall, and 
 fickiy body , as a Theefe who is often led to the place of Execution, 
 aiidftiii bya Petit'ion reprieved, and laid in prifon againe : and rhe 
 
 D d poore 
 
 «0I 
 
 *Thtt tvbich 
 
 proceedetbjOr' 
 
 ijjucth. 
 
 " OTyufpeas ef 
 
 thg Starres. \ 
 
 ^ The Sent tftee. 
 Judgement^ or 
 Mice. 
 
 ^ Into the bo- 
 font. 
 
f Of, Execute 
 ' fuftiee. 
 
 "^Comictedby, 
 or through 
 
 lot Of the FaU of Aelav^ &Hd Evt, Chap.l?. 
 
 poore foule muft lye thus in Prifon the whole time of the body: 
 where the Devill on the one fide very fuddcnly rufheth upon it with 
 his devouring fiercencfle, wrath, and malice, and would carry it into 
 the AbylTe ; then inftantly \_ it is beat upon by 3 the gliftering [ flat- 
 tering i world, with pomp, braveryj coverouftiefle, and voluptuouf- 
 nefle oi Perdition : prefent.'y [ againe cometh upon it ] ficknefle and 
 feare) and it is contmually trembling and quaking : and when Man 
 goeth but in the darks how is it amazed, and continually afraid that 
 the Executioner will take it, and * doe execution upon it. 
 
 The Gate I or Expofitioa'j of the great finne ^ 
 and contrariety of will again^ ^od^ * in Man, 
 
 70- If wee did well confider the abominations and great iinnes of 
 Man before God, which our firfl: Parents inherited for us , then wee 
 Ihould fcarce ever be merry in this world at all , if the Spirit of this 
 world did not eaft foolifh fancies, and Teeming joyes and pleafures be- 
 fore us,in our imprifonment •, or it the Regeneration did not caufe us 
 fo highly to rejoyce that wee ftiall once be delivered out of this Pri- 
 fon i for in this life, wee finde nothing elfe but mecrc abomination, 
 finne, mifery and death, and fcarce attaine (in this [ temporary^ life) 
 fo much as a glimpfe of the Etcrnall Joy. 
 
 71. Now the mindeaskech. What is finne then? How is it iinne ? 
 Wherefore hith God a loathing againft the fubftance which he hath 
 created ? Behold thou childe of Man, there is no finnc in Heaven in 
 the prefence of God : onely in thy felfe there is finne,and finne fepe- 
 rareth us and our God afunder : otherwife all things zu- fix, \_ or perr 
 feft] , and good, in their own beeiiig {_ or fubftance 3 > the kingdome 
 of Hell and of wrath is good in ic felte, according to its [own ] Regi- 
 on, it doth not vex or torment it feife : buc its woe [^paine or fmart^ 
 is its birth, and the rifing of its fource i alfo it defireth nothing elfe. 
 
 72. Andfo alfo the Kingdome of this world is fix [^orperfeft^ 
 and good, in it felfe : neither d )\:h ic vex or torment it felfe ; bat the 
 elevating '>f the Eletiie i s ( v:\. the kmdling of the heate, cold, aire, 
 and water,) is its grooving and ipringing : neither doth it torment it 
 felfe in it felfe ', nor harh 't any niftreffe or feare in it felfe. 
 
 73. Onely Min(Nvho is proceeded out of another Principle ) hath 
 in both thofe [ forementioned j Principles, woe, mifery, forrow, and 
 diftreffe j tor he is not in his native Countrey : and none of thefe two 
 
 iVmhed and Principles can att:aine his native Countrey. Therefore the poore 
 
 ftjueefed, foule mult be thus s plagued and tormented, that it may attaine its 
 
 ^In ihechincl^t native Countrey againe : it nmit goe againe through the Gate of the 
 
 craiuj, or tio- deep anguifh of Ded..h ■, it muft breake through two kingdomes, and 
 
 fiag of ths it fticketh here ^ between the Dooreand the hinges, and is continu- 
 
 HiJre, ally infefled with thofe things which keep it back and plague it, it 
 fticketh as it were in a Prefie. 74. If 
 
chap. 17- Of the 'Pall of Adam and Eve, 
 
 74. If it ftraineth to God [ ward ], then the Devill holdeth it on 
 one fide with one Band, and the world, with another Band ; and they 
 ' fet upon it : the Devill handleth it in fierceneffe, f fternnelTe, fro- 
 wardneffe, or J wrath, which is a fource [ or quality] and finne, which 
 cannot attaine to the kingdome of God j and the world leadeth it in- 
 to pride, covetoufnefl'e, and flefhiy loH-, fo that the ^ Effences of the 
 foule grow full [ or impregnated ] with the rlefhly will •, for the will 
 of the minde, draweth thefe things into the foule, and fo the foule 
 ( from that which is attrafted ) becometh wholly uncleane, I fwelled 
 and dark, and cannot attaine the light of Godiits ElTcnces that fliould 
 give up themfelves to God, cannot : for they arc too rough and can- 
 not get Into the light, that kindleth not it felfe in its Effences j the 
 Gates of the Deepe muft be broken open firft, and then the Eflences 
 1^ of the foule may j preffe into the liberty, "^ without the darkneffe : 
 but if the minde be " filled, then it cannot [ come into the liberty,] 
 and then begin horrour, feare, diftreire, and defpaire of the kingdome 
 of God, and this makedi mcere torment [ woe, paine, and fmarc J 
 in the foule. 
 
 75. Thus thou fhalt know in what manner it is finne before God : 
 thou haft in thy felfe the fone eternall pure J Element, which is a joy 
 in the prefence o/Godcand now if thou rage and rave with the fource 
 [ quality or property] of Hell, then thou touchcft \_ or troubleft] the 
 Element: and thouftirreftup the"* wrath (^and makcftit] togoe 
 forth,and thou doeft as the Devill did>when he awakened Q or ftirred 
 up ~\ and kindled the fierce ** wrath in the Fiat, whereby the* fierce- 
 nelTe generated earch and ftones ', thou finneft [ piercing ] into the 
 Heaven in the prefence of God, upon which the Prophers complained 
 in many places. That the difobedient did grieve their God : though 
 f in himfelfe ) he felt no paine, yet his wrath was kindled in the firft 
 Principle, in the Gate of the Deepe, wherein the fgule ftandeth, and 
 that is a meere abomination before him. 
 
 16. Behold, all whatfoevcr thou letteft into thy minde (if thy 
 foule be not inclined [ or yeeldcd up ] to God, fo that ? it beleeveth 
 and trufteth in him) then all whatfoever thou doeft is finne : for thou 
 bringeft an earthly Minde into the Gate of the Deepe, where the Spi- 
 rit of God {_ moverh, walketh, or 1 goeth, and thou dcfileft the Ele- 
 ment which is in the prefence of God. 
 
 7 7 . Thou wilt fay,How ? God dwellcth in Heaven. O ! thou blinde 
 Minde, full of Darkneffe i the Heaven where God dwelleth Is alfo in 
 thee, as .<4^.!W was both upon Earth, and alfo in Paradife at once i 
 and give not way to Antichrift to dire<^ thee aloft without [the place 
 of ] this world above the Starres, for he telleth thee a lye, as the De- 
 viil h'mrelfe did. God is every where, as the Prophet David faith : ;/ 
 I fly teiheDay'brca'i^or mto HeU-,th>iU art there. Alfo where a tbs 
 
 D d 2 flacc 
 
 2O3 
 
 * Ox,a^auU it. 
 
 ''Or, budding 
 fubfiajitiall 
 vcrtues. 
 ' Mudded. 
 
 "^ Beyond. 
 " Or, big with 
 pride , cove- 
 toufneffe^ermy, 
 anger^ migh: 
 afidpomp. 
 
 ° Or , flti'ce 
 gnmuiffe. 
 
 9 It liwdeibin 
 bdtefe and con- 
 fidece totvardi 
 GodamiGoed- 
 
 nelfe' 
 
204 ^f ^^* ^'^^^ ^/ ^^^^ ^^^ ^'^'* Ghap.17. 
 
 f A/« of my refi ? am not I be that 0ub all things ? yet I behold the mi- 
 ftrablc and thofc that are of att'el^en Spirit, andlwiUdvotllinthem: 
 
 S Or, Itnt. Alfo,/ will dwell inj&cob^andmy "3 T abemaclejhail be in Ifrad : under- 
 ftand ic right, he will dwell in the contrite and broken Spirit, which 
 brtaketh the Gate of Darknefte, he will prefie into that [ Spirit ] . 
 
 t jrfcmon or 7 8- Therefore beware of the r longing [ luft or dcfire '] : and fey 
 
 hiiiitcr. "°'- '" ^^y ^"^^^'^' ^ ^^'''^ '" ^^^ ^'"^^' ^^^ ^^^'^ ^^^"-^ ""^^ ""^ f nor ] 
 
 * ' what I thinke and doe ; he ftandeth in the Gate of thy Minde, where 
 
 tYQ icule ftanderh ( before the cleere face of God ) in the opened 
 Gate : and all thy abominations are knowne before God , and thou 
 wyJ^'x'i rf e Element of God blufh [ or change colonr] with them : 
 tbtui giicvcft rhe chaft virgin ( which dwelleth in her own Centre 
 and h given to be a companion to thee in thy minde) and makeft her 
 fad ; fhee warneth thee of the way of the ungodly : if thou follow 
 [her counfeli ] , and turncft, and breakeft in unto her, by earneft 
 Repentance, then fhee crowneth thee in thy minde with wifdome and 
 underftanding, that thou mayef^ then very well avoyde the Devill ; 
 but if thou docft not, then thou falleft out of one finne and abomina- 
 tion, into another, and makeft thy raeafure full and running over 
 . and then the Devill helpeth thee into his kingdome, and thou art ve- 
 
 ^Rnd or if'bip. jy ferviceable to him : for thou art a true ^ fcourge to the children of 
 God, not onely vvith reproaching, but alfo in deeds Cor in the work 
 of thy hands ] which the Devill dare not doe, thou doeft him accep- 
 « Of a godly table fervice. He tickleth thee finely with the Name [*of God j fo^hat 
 XealoHs Many thou bringeft forth from thy lips, and teacheft it ; but thy heart is a 
 proftjfour, or Theefe an-d a Murtherer, and thou art wholly dead to the kingdome 
 godly Divine, of Heaven. " 
 
 7$). Therefore O thou beloved Minde ! Examine thy felfe to what 
 thou art inclined : whether thou art inclined to righteoufnefle, love, 
 fidelity, and tnith :- Alfo to chafi:ity,modefty, and mercifulneffe : if fo, 
 ic is well for thee •, but if not, then dive into thy bofome, and confi- 
 *OT,tboughts, der thy fleilily heart, and try it, wrap thy " fenfes together, and put 
 them in prifon.and ftorme thy flefhiy heart,that the Elements in thee 
 may qiakc and tremble : The flattering and lying Devill (who hath 
 ^Earneji -^^ak poffeffed tliy tiefhly heart ) fliall feele thefe ^ ftroakes ( which he will 
 f>f Repentance, not like) & then he niuft be gonetand rhou wilt be of another minde ; 
 r Or, inventi' This is no y conceit from a minde not opened, i t felfe hath tried this, 
 on. and therefore ir fhall ftand for a Memoriall and a continuall Moni- 
 
 tour : and whofoever pleafeth, let him try it, and he fhall finde won- 
 ders indeed. 
 ^ Bodily. 80. Now when Adam and his wife had eaten of the earthly Fruit, 
 
 » Or, branches then they were afhamed one of another, for they perceived the bea- 
 of leaves, ftiall Members for * Propagation : and they broke off » boughs, and 
 ^ frivities. held them before their " fhame : and the voice of God went into the 
 
 Garden, 
 
Cbap.i7« Of the Fall of Adam and Sve, 205 
 
 Garden, highly into their Mindes, and they hid themfelves bchinde 
 the Trees in the Garden. 
 
 81. Here wee fee clearly, yes we feele, that God ( in the begin- 
 ning ) created no fuch Image with beaftiall Members for Propagati- 
 on, for that which God created for Eternity, that hath no ' fhame be- ' OtfirivkieS' 
 fore it. Yet alfo they then nrft perceived that they were naked : the 
 Elements had taken pofieflion of them, and yet put no earthly Gar- 
 ment [_ like the Beafts hairy fkin ] upon them : for the Spirit of Man 
 was not from the eflences and properties of the Elements [ as the 
 Spirit of the Beafts ] but [ Man 'J was out of the Eternal!. 
 
 62. And here in this place, there is nothing more palpable, than 
 that it is feene and knowne,_that Adam had no B«ai\iall forme before 
 his fleepe, before his wife •, | was formed ~] ■■, for he was neither Man 
 nor Woman, bur, a chart virgin without Beaftiall forme? he had no 
 .^ fhame nor breafts, neither had he need of them : he fhould have ge- 
 nerated in love and chaftity ( without paine, or opening of his Body ) 
 a virgin as himfelfe was ; and it fhould have been poflTible, that the 
 wholeHoaftof Angelicall Men, fhould have proceeded out of one 
 onely Man, ( as the Angels did, ) out of one fountainej if he had 
 ftood in the Temptation s even as all thofe ( who come to the onely 
 Arch- Shepherd, to his Reft) were redeemed ( by one onely Man, ) 
 from the Etcrnall Death and Torment of Hell. 
 
 8^. Here now wee finde, that they heard the voice of God in the 
 Garden : for the Element (which is before God,wherewith Man qua- 
 Ilfieth {_ or mixeth ] ) that did tremble becaufe of fmne : and finne 
 was manifefted in the Element of the Minde, tirft in Adam and Eve j 
 and then feare and terrour fell into the Eflfences of the foule : for the 
 firft Principle in the [ fierce '] fternnefie was ftirrcd ; fo that [ Princi- 
 ple ] gat (as a Man may fay) fe%vdl for its fource of fire. And is rifen 
 up in the kindling, in a contrariety of will,in the Effences, where one 
 forme hath continually oppofed the other, vi\. the foure tartneffe, 
 and the cold with their attrafting, have awakened the bitter ftinging 
 and tormenting in the Efiences of the Tinfture of the bloud in the 
 Spirit : and the bitter raging and rifing hath awakened the fire. 
 
 84. And (b inftead of the Paradificall Joy and refreftiment , there 
 hath been a meere Brimftone-Spirit, which ftandeth in anguifh and 
 trembling of corruption Qor fragility ~\ •, which kindleth the Tinfture 
 of the Bioud, wherein tearing, ftinging, and tormenting is wrought ; 
 and if the fire in the Brimftone Spirit be too much kindled, then it 
 burneththeTindureup, and the light of Life goeth out, and then 
 the body falleth away to he a dead carkafl'e ; a>id if the tart foure - 
 nefle be k'mdled too much by the hard attra^ing and holding, then 
 alfo the light of Life goeth our, and the body perilheth •» fo a!fo of the 
 water j if the Tinfture kindleth it felfe in thejiieekneife, then it be- 
 come th 
 
'206 
 
 ^Purjie with 
 
 fiitZ. 
 
 « Sore or al(; 
 ing. 
 
 ^ Touched or 
 hurt him. 
 
 t thoughts J 
 ntinde, ckfire, 
 or lust. 
 
 *> The comreti- 
 OTty majfty or 
 lumf> 
 
 I Or, ]oynts. 
 
 k Jptes^pafi- 
 ges or wayes. 
 
 Of the Fall of Adam and Eve. Cftap.iy. 
 
 Cometh "^windyj grolTe/welled, wholly dark, al-fo infeftious and « cor- 
 rupt, wherein the tlafh of the life is as a pricking Thorn : and fo 
 Mans life is every where begirt with enemies, and thepoore foule is 
 alwaycs in a clofe prifon fettered with many chaines : and is continu- 
 ally in feare that ( when the body fhall |^ dye or 'Jbreake ) it may fall 
 into the kingdomc of the Executioner, the Dcvill. 
 
 8 $. Thus, in Adam and Eve in the Garden of Eden ( after the bi- 
 ting of the Apple ) there fprung up the firft fruit in the Gate of the 
 Deepe, where the foule ftandeth before God, and qualifieth [ or mix- 
 eth ] with the will of the Juftice of the Father : who fetteth his will 
 before him ( in the breaking cf the DarknelTe ) in the light of the 
 Meekneffe,and coatinually generareth his beloved Heart and Sonne 
 ( in the vertoe of the meekneffe of the will) vi\, his Eternail Wordi 
 from Eternity. 
 
 26. And fo fhould the Angelicall Man alfo fet his will in the bro- 
 ken Gates of the Dark»iefle, through the will of the Father ( where- 
 with the foule qOljlifieth {_ or mingleth ] ) in the meekneffe of the 
 Heart of God, and rhen the fource [or quality "J of the Darkneffe 
 in the [ fierce 3 wrathfulneffe, fhould not have 'ftirred him, but he 
 fhould have continued a glorious Prince of Paradife, in triumph over 
 the kingdome of Hell and of this world. 
 
 87. But when he fet his 8 Imagination in the kingdome of this 
 world, then the bright and cleere will of his foule, drew the fwelled 
 kingdome of the out- Birth to the foule into its will : and fo the pure 
 Paradificall foule became darke, and the Element of the body did get 
 the ^ Mefch or Majfayy/\nc\\ the will of the foule of the minde attraft- 
 ed into the Element t of the body ] j and then he was a flefhly Man, 
 and gat the fierceneflc of the firft Principle, which the ftrong break- 
 ing through to God, in the Gate of the Deepe , did make to be hard 
 [ Griffles and Bone s. 
 
 88. And wee are feriouflyand highly to know (for it is feenc in 
 the light of Life,) that the marrow in the bones, hath the nobleft and 
 highcrt Tinfture, wherein the Spirit is fweettft,and the light cleareft-, 
 which may be knowne in the fire, if you be not biinde with your 
 gain-faying ', and it is accurately knowne, that thofe ^ places ( where 
 the hard bones now are ) were wonders and vertue [_ or power 1 
 which have broken the Gates of the Darknefle, in which [ power J 
 the Angelicall Man in the Light, ftood. 
 
 89. Therefore the Providence of God ('when Adam fell into long- 
 ing f dcfire or luft 3 ) environed that vertue and ftrengrh, with the 
 might of the fiift Pi inciple(i'i'^. with the might of rhe Scarresand 
 fliarpneffe of God ) that the fource f or quality^ of the lirft and third 
 Principle, might not fo eafily touch it '■> and this was done in Adams 
 deepe, when God built Adam to [ or for \ this world, from whence 
 
 Saint 
 
chap. 17* Of the Fall of ^ dam and Sve, 
 
 Si\nt?aulz\{o faith j Thai, the naturaU Mm rvas ci-catedln thi corrup- 
 tible Ife of this r9,nid : which was done at the Temptation of Adamy 
 at that time when God made his natural! wife oat of him ; but he was 
 a holy Image before, and 'he muft be the fame againe in his Reftora- 
 tion at the Laft Day. 
 
 po. Though the Devill and this world rage and rave agaioft this j 
 yet it is nevertheleiTe the ground of Truth, highly knowne in the won- 
 ders of God: and not from, the Fables or Suppofitions, fuch as the 
 proud appearing - holy or hypocritical! world now ground their 
 ^ Babble upon, about the Cup of Jefus Chrifk, for the advancing of 
 their pomp and haughtinetTe, their own honour and fuppofed wif- 
 dome, for their pleafure, and the " filling of their Bellies , Lilce the 
 Proud Bride in Eatj/w, wlqo rideth upon the Evil! Eeaft, which de- 
 vourcth the miferable j Therefore thus faith the Spirit, againft Bsibell 
 in the Confufion , Ih.iveJpcivedthceout : in the time of the wrath, 
 thou fhalt drinl< of the Cup of thy Pride, and thy fource [ or Tor- 
 ment J flia!! rife up ia Eternity. 
 
 Of the voice of God in the Garden of Eden, 
 and the Conference betvoeen God and 
 thofe * tttxy^ about finne, 
 
 pi. So now when Adam and his Eve ( after the biting of the Ap- 
 ple ) beheld themfeJvcs, tlien ihey perceived the monf^rous Image 
 and Beafti?ll Forme, and they felt »n themfelves the wrath of Gcd, 
 and the fitrcenelle of the Starr es and Elements ; for they took no- 
 tice ol the Storuack aiid G'lttt: , into which rhey had ftuffed the earth- 
 ly fruit, which began to ° take elf eft, and tliey faw their beaftiall 
 ftame : and then they did life up rhe'r mindes towards Paradife, but 
 they found it not ; they ran rremyling with feare, and crept behinde 
 theTfcei : for the wrath had ftirred ( thei- ElTences in the Spirit,) 
 with the earthly fruit, and then came the voice of God in the Centre 
 of the Gates of the Deepe ana called Ad.wi, and ^lid : Adarriy iFhcre 
 an thou ? And he faid, Htr?. ami: -id I .uw u/ra'id,for I am naJj^cdy 
 And the Lord faid 5 ii^ho hath ta.dtb-c th.-ic thou an aaicd? H^si i'bo/t 
 eaten of the Tree ^rvhercof j fiud i^nto thee, thai ihm ^ouldilinot 
 eate tben^f? And lie fai.-ijf^e H'omm yrot 10 mce and I did cote ; and he 
 faid unto the Wo Tian, f/'/'y haji (bou doncfo ? And fhee faid, the Ser- 
 pent beguiled mee, fj < htt I did iate. 
 
 92. Here it may be fecne very plainly, thit the Dgrill had left his 
 Angelical! Image ; and co iieth now in the foiine of a Serpent,wich his 
 raurtherous lying, and p beguilerh the Woman : becaufe he had not 
 been able to overthrow /f^i^« wh>lly,therIore he fetteth upo he Wo- 
 man : and promifeth her ' wifdome, and the riches of this world, and 
 
 that 
 
 207 
 
 ^TheAdam'i- 
 cdl Mem, 
 
 ons, conceits, 
 and notions. 
 " Gourmimdi- 
 
 Adam Md- 
 Evc. 
 
 * ^lulifie or 
 miHgCe in 
 tbem. 
 
 P OTfdcceheth. 
 ^ Cunning , 
 fuhtiltyy or 
 
'1q8 
 
 ,Tbe frvtetnes 
 
 offiKM. 
 
 ^ from the 
 earthly volup- 
 tuoufnefe,md 
 dainty delka- 
 cier^tbe Dmi- 
 t Or, Qvit!> 
 
 " AppearC', or 
 difcovcY itfe'f 
 to fee. 
 
 Of the Full of Adam and Bve* Chap.17. 
 
 that fhee fhould be therein like God •, the Devil! mingled lyes and 
 truth together, and faid, Shicjlould be as God : bu: he meant, accord- 
 ing to the Kingdomeof this world, and according to the firft Princi- 
 ple of the [_ fierce } wrath : and let Paradife out •, But Eve underftood 
 it, that fhee fliould continue in the Paradife, in the divine andplea- 
 fant }oy. 
 
 93. Therefore it is not good to prattle with the Devill, he is a lyar 
 and murcherer from the beginning of his kingdome, and a theefe alfo, 
 he cometh onely to murther and to fteale, as here f yrlihEve ] : and 
 the Devill is the highcft caufe of the Fall : for he ftrewed r Sugar up- 
 on ^damy fo that he imagined [ or lufted] after the kingdome of this 
 world 5 though Adam indeed did not fee him, yet he flipt into the 
 EUences of the [ fierce, foure ] fternnefle : and did there ftrow Hclls- 
 Paradificall- Sugar before him, fo thit ^dam lurted. 
 
 94. But becaufe he beguiled Adam and Eve with his Sugar, there- 
 fore God hath prepared fuch a dwelling houfc for him, as Adam lets 
 forth ( from the ^earthly Sugar ) at the nether moft EKit: and chat 
 fhall be left: for him at the corruption of the Earth, when it goeth in- 
 to its Ether-, and then that pieafant fmell of the ftinck of linneand 
 abominations ( in the kingdome of the fierce w rath ) fhall remaine 
 for him, and that Sugar he (hall eate Eternally » and frame his will 
 continually therein to get other Sugar in the ' furnace of the fire, and 
 then he may make that ready for him, as may beft fute with his pal- 
 lat : at which he quaketh and trembleth, when he heareth the Spirit 
 declare fuch things j and hereby it is alfo fignified to all the ungodly, 
 that they fhall alfo eate the fame Sugar Eternally , which they have 
 continually baked here, with their blafpheming, curfing, covetouf- 
 nelfe, fcorne, backbiting, (^ thorny-taunting ] murthering, robbing, 
 and taking the fweat of the needy and miferableto mainraine their 
 haughty ftately Pride. 
 
 95. And now when thefe two thus captivated by the Devill and 
 this world, ftood before God with feare and great horrour, and felt 
 the anger of God, and the fevere judgement : rhen the Heart of God, 
 which had made them pittied them, and it " did look whether there 
 were any f remedy or i counfeH that might help poor Man, and re- 
 deeme [ or deliver ] him from the Bands of the Eternall f fiercenelfe 
 or J wrath, and from the raortall body of this world : but there was 
 nothing found, neither in Heaven, nor in this world, thar could make 
 theni free, there was no Principality or Throne- Angel,which had the 
 ability to doe it: all was loft, they were in the Eternall Judgement of 
 the Temporall and Eternall Death. For the firft Principle had cap- 
 tivated thena, in the Spirit of the foule, and qualified \_ or mingled ] 
 with the foule, the Kingdome of Heaven in the Light was fhut up 
 £ and there was a firme endoftirej of a whole Principle between, 
 • and 
 
Chap. 1 7. Of the Fall of Adam aacl Sve, Jop 
 
 and * it could not reach the kingdome of Heaven againe, except that * ^^^foule, 
 it were borne of God againe,otherwife there was no counfell nor help 
 nor refuge in any thing at all. 
 
 96. Then rhe Devill mocked the Image,and Hell opened its jawes 
 wide, and had the biidle in thei r ElTenceSjand continual]}' drew them 
 therewith towards the heliifh fire of the fierce wrath : and then there 
 was trembling and horrour in the minde,and they could not reach the 
 love of God ; Heaven was their Enemy, no Angel came neere them, 
 but the horrible Devills, they fhewed themfelves, and hooped, cry- 
 ing, Ho, ho ! wee have gotten the Game, wee are Princes over Men, 
 wee will torment them foundly , becaufe they would have poffelfed 
 our Throne : wee fhould have been their footftoole,and now wee are 
 their Judges ; what care wee for God, he dwelleth not in our king- 
 dome : wherefore hath he thruft us out, wee will be fure to wreake 
 our fpleene upon his Image. 
 
 The mofl p/eafant and moft lovely gate [ or Expo- 
 
 /iti'on'j of thepromife of the Treader upon the 
 
 Serpent^ highly to be confidered, 
 
 9 7. Now when no counfell {_ or remedy] was found, and that Mati 
 was funk downe into Hell, to the great Triumph of the Devills : then 
 faid God to the Serpent ( the Devill •, ) Becaufe tbou hafi done thus j 
 be thou cur fed ^ and the f cede of the ^f'oman JhaH tread upon [^or break ^ 
 thy Headland thujhilt bruifj [or y wound] hit Hcele : at which the A- y Qj- /?;«« 
 byfle of Hell did quake and tremble, but the Devill underftood not >^ ^* 
 
 wholly what thit (hojld be : onely he faw, that the word imagined 
 [ or reprefented it fclfe J in Adam and in Eve, in the Centre of Life, 
 and that it oppofed the fierceneffe of the kingdome of Hell, of which 
 heftood in feare, and his jollity was leflened, for he did nor relilh 
 that. 
 
 98. JJftf/^j writethhereas if the Serpent had beguiled Evt' , be- 
 caufe God curfed it, [and faid 3 Tbjt it (b-^uldeate Earth, an^ creep e 
 upon its belly ; but Mofcs here puccech the vayle before our eyes, that 
 he cannot be looked in the Face : for all Prophecies ftand in dark 
 words, that the Devill may not know f nor apprehend them ] and 
 learne the Times, and that he may not ftrow his falfe feede,before the 
 wondersofGodappeare •, asmay befeenc in all the Prophecs, who 
 prophefied of the Treader upon the Serpent. 
 
 99. Wee know, thic the Devill flipr into the Serpent, and fpake 
 out of the Serpent ;, for God did nor (iie-ine Tby it '] that the Treader 
 upon the Serpent, fhould tread upon the heiJ of the beaftiall Ser- 
 pent: but that he lliould deftroy rhe Devlil and the AbylTeof Hell. 
 But that was the Punllhmenc of the Beaftiall Serpent, that it fhould 
 
 E e remaine 
 
210 Of the FaU of Adam &itd Eve* Chap. 17. 
 
 fijmk'me 4 poyfonous Worme, without fectejand eate Earth, and have 
 communion with the Dcvijl •, for fo all Evil! Spirits in Hell appeare» 
 in their own forme, according to their fource C or quality J as Ser- 
 pents, Dragons, horrible Wormes and evHl Beafts. 
 
 TOO- This now the Devil! did not underftand : becaufe God fpake 
 oTthe Serpent, and curfed it to [ be ] a horrible Worme, and he fup- 
 pofed that it did not conCerhe him : neither doch he yet l^now his 
 own judgement, he knoweth onely what he learnech from Men, that 
 » OtyProphepe. doe * declare [ things ~] in the Spirit of God •, yet the Spirit of God 
 doth not wholly intimare'his Judgement to Rim,but all in the Depth, 
 afarre off, fo that he cannot wholly underftand it. For to the enligh- 
 tened Men,all Prophefies ( even conceri>ing the wickednelfe of Men) 
 are thus given, and they dare not fet them downe clearer, that the 
 Devil! may not wholly learne the Counfell of God, and ftrow his Su- 
 gar upon it : though in this place there are very excellent things, that 
 ought not to be revealed to the world,for they remaine till the Judge- 
 ment of God j that the Devi 11 may bring no new fefts into it, and 
 lead men into doubt •, and therefore they fhall be pafi'ed over till 
 the time of the Lilly. 
 
 lo I. So now when wee confider the great love and mercifulneffe, 
 
 in that he hath turned to Man ■■, wee finde caiife enough to write and 
 
 *MAittys or teach thefe * things : for it concerneth our eternal! Salvation, and 
 
 wonder ous Redemption out of the jawes of Hell *, therefore I will fet downe the 
 
 works and ground of the promifed MeflTiah, that the following writings may be 
 
 deed!. the better underftood , efpecially Mofes in his Bookeof the Law, 
 
 where there is need of it ; now he that will fee nothing, God help, 
 
 he muft needs be blinde *, for the time of the vifitation of the hardned 
 
 Jewes, Turks, and Heathens, cometh now. Whofoever will fee, let 
 
 them fee : the Lamps for the Bridegroomc are fhortly to be kindled : 
 
 he cometh, whofoever defireth to be a Gueft, let him prepare him a 
 
 Wedding- Garment. 
 
 102. Now/aith Reafon, how could Adam and Eve know what God 
 meant by the Treader upon the Serpent ? Indeed, they did not 
 wholly & altogether know^onely they faw that the Devil! muft depart 
 from themjand not fhew himfelfe outwardly any more^but the minde 
 ( in tlie Centfe,of the breaking through of the life,into the Element, 
 into the prefence of the chart; and modeft virgin.the wifdome of God) 
 * Man. '^hac underftood it \velI:for " he lodged a precious and worthy Gueft ; 
 
 for the Word ( which God the Father fpake concerning the Treader 
 upon the Serpent ) went out of the Heart, and out of the Mouth of 
 God, aud that was the fparke of Love [proceeJing j out of the Heart 
 of God, which was from Eternit in the Heart of God, wliere";n God 
 the Father had knowne and rlefted Mankinde ( before the foundati- 
 ons of the World were laid ) thst they fhould live therein j and that 
 
 the 
 
Chap.i7* Of the Fa,H (^f Adam and Eve, 2x1' 
 
 the fame [ fpaik or promife "J fhould ftaad in the rifing up of tiie life, 
 and Adam^ alfo in l^is Creation, ftood therein. 
 
 log. And this is it which Saint L^aul laid ', Th.it Man is tleUed in 
 Chriftf befo'C ikef^u:uU'.ion of the worid^ and nor thofe dregges of de- 
 Ipaire that are now rataghc about the Eleftion of Grace : they are not 
 the right underftandlog j I will fhew thee fouls [.nedning about ] his 
 Eleftion of Grace, in its due place, when I (half write of the ' beafti- ^ J^^** '^« '^«" 
 all, wolvifh, and doggifh mindcs of Men, that will not <lgive way thit tbor writeth 
 the Treader upon the Serpent may enter into them, fo that the hea- of in bit Boo^ 
 venly Father (in his Sonne Jefus Chrift, through his Incarnation, of the Ek^i- 
 Offerings and Death) might draw them to him : they will not endure on of Grace, 
 that drawing : for they have the Eflences of the Serpent which draw ** Or, dejire, 
 into Hellibut this is not from God,(as if he did willingly leave them,) 
 no, but from their doggifh nature , ingraired from the Starres and 
 from the Devill: which God knoweth well,and will not caft the Pearle 
 before fwinc i whereas [ nevertheleffe ] it were pofllble, if they did 
 but tame, and did ftep into the New Birth, they fiiouW obcaine the 
 Jewell, though indeed it feldom happeneth, therefore God knoweth 
 Q who are J his. 
 
 104. As is mentioned above ', fo hath that fame Word out of the 
 Heart of God ( which God fpake to 4dam and Eve ) Imaged [ or for- 
 med] it Mk'in Adam iod Eve y in the light of the Life in its own 
 
 Centre i and efpoufed itfelfe with the deare and worthy * virgin of •Thewifdom 
 chaftity, to continue eternally with Adam zndEve^ and to defend of God, 
 them from the fiery Eflences and Darts of the Devill : as alfo if they 
 would incline to that fan>e Word, that then they fhould thereby re- 
 ceive the rayesofthe holy Trinity, and alfo the wifdome of the 
 virgin. 
 
 105. And this word, fhould enlightei) the foule, and at the depar- 
 ture of the body, be the light of the foule,and bring the foule through 
 the Gate of die Darknefle into Paradife, ( before the bright counte- 
 nance of God, ) into the fecond Principle, into the Element, where 
 there is no paine. 
 
 io5. For [there] the Word clothed the foule> and fhut up the 
 ktngdome of Hell, andthere itfhall v-aite till the day oftheReftitu- 
 tion : and then it fliali get a body againe out of the Element, out of 
 the body that was here {_ in this life ] ( when the "^fierceneiTe fhall be ^fVrath, cor^ 
 wafhed and melted away in the fire) at the laft day •, and not a ftrange ruptio/i, Jimf, 
 body, bat the fame ir did beare, in the [orie J Element hidden in the drojffe, or the 
 foure Elements, that fame fiiall goe forth and flourifh as Adam [] had grimmjfe, 
 done ] in Q his ] Creation. 
 
 The Gate of the Redemption,^ 
 
 I07. And the fame Word is propagated by the two firft 6 Perfons, 6 Menfchen, 
 
 E c 2 [or 
 
h Or, continue 
 in true rejig- 
 metion. 
 ' Jhefoule. 
 
 k Incline to re- 
 Ognaiion. 
 
 212 Of the Fait of Ad Am and eie. Chap. 17. 
 
 [or People '1 from one to another, [ and that ^ in the Birth of the 
 life, and L in the 3 kindling of the foulc, yet, in the Centre : and the 
 kingdome of Heaven is neere in every ones minde, and they can at- 
 taineit, it they wHl thenifelves : for God hath beftowedit to every 
 one, out of Grace. 
 
 1 08. Yet thou nnuft know that the Word fticketh not in thy [mor- 
 tall 3 flefh and bloud ■-, as thy flefh cannot inherit the kingdome of 
 Heaven, fo therefore it cannot ftick in the flefh : but f it fticketh ] in 
 the Principle in the Centre of the foule, and it is the Bridegroom of 
 the foule : if the foule be ^ faithful!, then he refteth in its bofom : but 
 ifit turneunfaithfull, thenic (^ the foule forfaketh or ] gocth away 
 out of the Word. 
 
 109. For ' it ft:andeth in the Gate in the Centre, (vi'^^An the doore 
 L wy 1 ) between Heaven and Hell : and the Word is in the Heaven : 
 and if the foule giveth way to be drawne away from that Gate, then 
 it loofeth the Word ; but if the foule reach ^ forward againe, towards 
 the Gate, then it attaineth that againe*, and the virgin ( who is the 
 fervant of the Word ) goeth continually [ along ] with the foule, and 
 warnech it of the evill wayes. 
 
 1 10. But if the foule be a Dog, an Adder, or Serpent,then the vir- 
 gin goeth away to the Word into the Heaven, and then the doore is 
 JhuttAnd then there is a whole Birth between the foule and theWord 
 ( whereas elfe there is but halfe a f Birth between the Word and the 
 foule ] : ) and then there is need of hard ftriving, and [ fuch a foule ] 
 will hardly enter into the kingdome of Heaven : yet it is poffible 
 enough. 
 
 ' Yceldedte the 1 1 1 . This word hath brought the foules of Men ( which have ' in- 
 
 iford. dined their mindes to it, ) ever fince the beginning of the world 
 
 (when their bodies have been dead ) into the boi6n\o(Ai>rahamyimo 
 
 the Element, into the Reft> T which is ] without fource, [ or paine,] 
 
 and there the foule ( [ being yet ] without a body ) hath no Paradifi- 
 
 ■^ Or, Opened, call fource,llor adive property or faculty,] but dweileth in the "» bro- 
 
 n Or, tvifdome ken Gate, in the meeke Element, in the bofom of the " virgin, in the 
 
 of God. prefence of their Bridegroome, * after the long ftrife of unquiernefle> 
 
 * Or, upon. and waireth for its body without paine : and as to the foule there is 
 
 no time, but it is in ftillnelfe : it fleepeth not, but it feeth ( without 
 
 difturbance) in the light nf the Word. 
 
 » Hevf'borney 112. But becaufe the Elfences of the fonle were infeded with the 
 
 or regCKera- poyfon of the Devill, and of Hell, fo that the foule could not be hel- 
 
 ted. ped againe,except it were ® borne a new through the word, out of the 
 
 P Oxjbeftreng' mouth of God, vi-^. through his beloved Heart, ( if ever it Ihould at- 
 
 tbencd tvith tainethe Paradificall joyand fource [ condition or qnality i againe, 
 
 Paradtfcall and qualifie or mingle in the p Paradificall Eflences, and if ever its 
 
 fower. body fhould come out of the Element againe to the foule ) then the 
 
 word 
 
Chap.i7t Of the Fall of Adam and Sve. a 13 
 
 word ( in the virgin-chaftity ) muft ^become Man, and take Mans ^ Or, be incar- 
 
 flefh and bloud, and become a humane foule, and enter into Death, »ate, 
 
 as alfo into the firft Principle) into the dark Minde of the Eternity 
 
 ( where the foule hath its Originall) into the ground of Hell i and 
 
 breake in pieces the Dark Gate in the ground of the foule, and the 
 
 chaines of the Devill, and generate [or beget ] the foule anew againe 
 
 out of the ground [thereof, '] and prefent it as a new childe ( without 
 
 linne and wrath ) before God. 
 
 113. And as the firft finne did [paflTe or ] preffe from one upon all, 
 fo alfo the Regeneration, [ palleth J by one upon ail : and none arc 
 excluded, except they will themfelves : whofoever faith otherwife, 
 hath no knowledge in the kingdome of God, but telleth meere ftories 
 for fpeaketh but according to the Hiftory or Letter onely 3 without 
 the Spirit of Life. 
 
 114. Here following wee will, highly and orderly fet downeGods 
 great deeds of Wonder> for the comforting of the fick<4ijw, which 
 
 for the prefent fticketh in the Preffe •, and muft fuffer ' anguilh : yet ^Squec^nf & 
 
 this [ which is fet downe ) (hall ftand agaiiift all the Gates of the De- opprefiion. 
 
 vill, alfo againft all Sefts and Schifmes : and that in the ground of the 
 
 Light (as it is given to us of God) and befides, out of the ground 
 
 of the holy Scriptures, upon the highly precious words of the Promife 
 
 in the Prophets, and the Pfalmes, as alfo the Apoftolicall [ writings ] 
 
 which, though wee doe not here alledge their Scriptures : yet wee 
 
 will fufficiently prove it toevery.one [ themfelves which will not be 
 
 contented with this fummary defcription. 
 
 The Gate of the ^ Incarnation^ of Jeftt^ Chrift for, becoming 
 the Sonne of god, ^'^cn. 
 
 The firme ArticUs of the Cbrijilan Faith. 
 
 11$. Beloved Minde, wee write no conceits and tales, itisinear- 
 neft, and 'tis as much as our bodies and foules arc worth : wee muft 
 give a ftrift account of it,as being the Talent that is committed to us t 
 if any will be * fcandalized at it, let them take heed what they doe, j^ cff'ttded 
 truly it is high time to awake from fleepe : for the Bridegroomc * -"^ 
 Cometh. 
 
 116. "I. WeeChriftiansbeIeeveandacknowledge,that the Eter- ut», /» ra- 
 nail Word of God the Father became a true felf-fubfifting Man ( with r^"%'' 
 
 body and foule ) in the body [ or womb] of the virgin Mary, without 3,^ l"*',- 
 Mans* interpofing: for Nveebeleeve that he was conceived by the fi,^^"!^ 
 
 Holy Ghoft, and borne of the body of the Virgin, without ) blemifh- ""J^ '^^ 
 ing of her virgin [ purity or 3 chaftity. '^i^ 'Vr.- 
 
 11. Alfo, wee beleeve, that ( in his humane body) he dyed and ^h ("P"»i' 
 was buried. 1 IL 
 
^ Or yGrace, 
 
 2 ! 4 Of the prom ifed feedg of the py(fma». Cbap. 1 8 . 
 
 I I I. Alfo, [ wee beleeve] that he defcended into Hell, and hath 
 broken the Bands of the Devil 1 (therewith he held Man captive ) in 
 pieces, and redeemed the fou!e of Man. 
 
 IV. AjTo, v.'eebe!eeve, that he willingly dyed for our iniquities^ 
 and reconciled hii Father, and hath brought us into » favour with 
 him. 
 
 V. Alfo, wee beleeve, that he rofe againe from the dead on the 
 third day, and afcended into Heaven, and there fittethat the right 
 hand of God. 
 
 V I. Alfo, wee beleeve, that he Ihall come againe at the laft day, 
 to judge the living and the dead ; and take his Bride to hina, and con- 
 demne the ungodly. 
 
 V I I. Alfo, wee beleeve, that he hath a Chriftian Church here up- 
 on Earrh, which is begotten in his bloud and death, [ and lo made j 
 one body with many members, which he cheriftieth j and governeth 
 with his Spirit and Word, anduniteth it continually (by the holy 
 Baptifme, of his own appointing, and by the Sacrament of his body 
 and bloud ) to , be ] one onely body in himfelfe. 
 
 VIII. Alfo, wee beleeve, that he protefteth and defendcth the 
 fame, and keepeth it in one minde. 
 
 And now wee will heere- following fet downe all out of the Deepe 
 Ground ( according to every things own fubAance ) what our know- 
 ledge is> as far as is now neceffary. 
 
 Chap. XVIII. 
 
 Of the promt fed feede of the fvoman^ and Treader 
 
 upon the Serpent : and 0/ Adams and Eves 
 
 going forth out of Paradife^ or the 
 
 garden in Eden. 
 
 Alfo 5 Of the Curfe of God ^ hovo he cmfei the Earth 
 for the finne of Man. 
 
 *That it, y»ee 
 Muji not (ptali 
 of the myflerki 
 n>^^ the fnoutb 
 oncly^but tviih 
 an eamefi ^ca- 
 loHt Hearts, 
 
 I. 
 
 WE E will not concoft the meate in the moDth,and play 
 with the myfteries, to write one thing, and confeffe 
 another with the mouth, to pleafe the eare, as is ufed 
 nowadayes, where they cover themfelves continually with aftrange 
 cloake, whereas all is nothing elfe but meere hypocrifie, appearance, 
 ini [ jugling ] or ^ghting wim a fhaddow j The Spirit of God is not 
 
 in 
 
chap. 1 8 . Of th% fmmifed feede of ihe mmafi^ ^ j 5 
 
 * Or, if he were 
 from the true 
 Spirit^ 
 
 in fuch A one, but he is a Theefc and a Murtheier ; and he ufeth his 
 Pen for nothing clfe but his own Pride : ifhehad*power, then he 
 would htrafelfe caft all away, though he fhould [ under a (ifange co- 
 ver ] acknowledge it but with halfe a mouth : He is to fpeake freely 
 cut of the Abyfie of his heart, and to write without a cover, for 
 Chrift hath done away his covering [] or vayle J and his loving coun- 
 tenance appeareth to the whole world, for a witntfle to all People. 
 
 2. Therefore let every one looke to it, and take heed of the ap- 
 pearing holy hypocrites and flatterers , for they are Antichrifts ( and 
 not Chrifts ) Minifters [or fervantsj •, for Antichrift hath fet his foote 
 upon the breadth of the Earth, and rideth upon the abominable de- 
 vouring Beaft , which is as Great as himfelfe and indeed Greater : 
 Therefore it is highly neceflary, that every one feele | orgroape^ 
 in his own bofom, and confider his heart how it is inclined,thac he doe 
 not deceive himfelfe, and unknowne to himfelfe, yeeld himfelfe to be 
 the [fcrvantor] Minifterof Antichrift, and fulfill that Prophefiej 
 for ^ he ftandeth now « In the light of the eyes : the time of his vilita- 
 tion is at hand : he fhaJI be manifefted in the light of the life. And 
 beware of covetoufnefle, for thou fha not enjoy it : for the wrath of 
 the Beart breaketh the Mountaines and Hills to pieces : and thy co- 
 vetoufnelle will partake of the "* fiercenefle, the time is neere. 
 
 3. Now when poore fallen Man ( viz. ^dam and Eve ) ftood thus 
 ( in great feare, horrour, and trembling ) being faft bound with the 
 bands of the DevilJ, and of Hell, in great fcorne and fhame before the 
 Heaven and Paradife ; Then God the Father appeared to them, with 
 his angry minde of the Abyfle, into which they were fallen, and his 
 moft loving heart went ( forth through the Word of the Father ) in 
 Adz?fi and Eve, and « placed it felfe before the wrath, highly in the 
 Gate of Mans life, and enlightened the poore foule againe, yet they 
 could not comprehend it in the Effences of the foule : but received 
 the Rayes of the Almighty Power, whereby Adam and Eve became 
 * glad againe : and yet ftood trembling ( by reafon of the wrath [ or Of> »J« copt 
 fierce horrour or grimnefle ] that was in them,and heard the fentence jorted. 
 'Which God pronounced : for God faid ( becau/e thou haft cat en of the 
 Tree ivhereofi to'd thee that thoujhou/dft not eate) cur fed be the ground 
 for thy falfe, yvkh care thoufhaU maintaine thy life thereon all thy life 
 longy Jhornei and Thifilesjhill it brmg forth to thee : and thoufhalt eate 
 the hearb of the field, till ihoti become Emh againe, from whence thou 
 Tpcrt tal(en : for thou art notv Earth, and to Earth you fballreturne 
 againe. 
 
 ^ Anticbrifi. 
 
 ' Mcifiifefi. 
 
 <'0r. Grim- 
 tic fc eJr. rvrath 
 or plagues. 
 
 « Or, oppofed. 
 
 . . 4. Here now ftand the great fecrets ( which wee canriot fee with 
 s'our earthly eyes) wholly naked and plaine, and there is no vayle 
 before it, onely wee are blinde to the kingdome of God,fcr God cur- 
 fed the Earth and faid,it fhoald now beare Thornes and Thirties, and 
 
 Man 
 
 i Or, tvith the 
 eyes 6f reafon. 
 
1 1 ^ of the fyomifed feede of the iPonian. Chap. 1 7. 
 
 •» Or mufi. Man ^ (hould eate the fruit of the accurfed Earth ', This Indeed is a 
 new thing. He allowed them not in Paradife, to eate of the earthly 
 hearbs, butofthe pleafant fruit. And if he had eaten of the hearbs 
 of the lieidsjyec that which he had eaten, was heavenly •, and when the 
 Lord curfed the Earth, then all became earthly : and the holy Ele- 
 ment was withdrawne, and the fruit did grow in the iffuing of the 
 foure Elements, in the kindling of the ficrceneffe, out of which 
 Themes and Thirties grew. 
 
 '^Before the 5 • Wee muft conceive,that there ' was then a very pleafant habita* 
 
 CurCe, tion opon the Earth : for all the fruits did grow [ fpring and bud ] 
 
 cue of the hidden Element ( through the fiercenefle of the foure Ele- 
 ments ) •, and although the foure Elements had alfo their fruits, yet 
 Man fliould nor,(but the Eeafts of the field fhould ) have eaten there- 
 of: but nov/ when the Lord curfed the Earrh,then the Element wlith- 
 drew from the roote of the Fruit •, ( for Gods curling is nothing elfe, 
 but his flying from a thing ) and thus Gods holineffe isfiicn from the 
 roote of the fruit, and fo the roote Q of the fruits J remainech in the 
 foure Elements •, in the out-birthjand Adam and Eve were alfo fallen 
 
 ^Into the four ^ thereinto '. and thus now like came to like : his body alfo was be- 
 Ekmats. come earthly, and muft turne to Earth againe. 
 
 6. But that God did fay, Thoujhalt tnrne to Earth from whence thou 
 Vfcrt tak^, that is alfo very true : but the underftanding is [_ hidden] 
 in the Word, and the earthly vayle hangeth before it,wee muft looke 
 under the vayle. For Adam was taken out of the earth, not out of the 
 foure ifiuings of the Elements, f but he was] an Extraft out of the 
 Element, which qualified [ or mingled J with the Earth : But when 
 he fell into the foure Elements, then he became Earth, as alfo, fire, 
 aire, and water : and now what fhould the Beaftiall Man doe [_ with '] 
 
 iOr, enjsy ft, the heavenly Paradificall fruit, he could not 'eate of it : and there- 
 fore God doth not caft his heavenly kingdome to beafts and fwinc, 
 but it belongeth to Angels. 
 
 7. So alfo it is very cleere and manifeft, that ( before the curfc ) 
 there grew fuch venomous Qor poyfonous] Thornes and Thirties, 
 and poyfonous fruits : and if God had not curfed the Earth (from the 
 j^one] Ele.nenc ) , then no Beaft (hould have been fo fierce and Qmif- 
 chievous or ) evill ; for God faid •, Lee the Earth be curfed for thyfal(e. 
 From whence now is alfo arifen the difobedience of the Beafts ro' 
 wards Man, and their wildneffe, [ or flying in their face ] as alfo, that 
 thev are fo L cruell '] fierce Q mifchievous ] and evill , and that Man 
 muft hide himfdfe from their fierce rage [ and fury ] whereas God (in 
 the Creation ) gave all into his power, all Beafts of the field fhould be 
 in fubjcdion under him,wh!ch now is claine contrary : for Man is be- 
 come a Wolfe CO them [jn devouring the Beafts] and they are [likej 
 Lyons a^ainft him, and there is meere Enmity againft one another •- 
 he can fcarce order the tame Beafts, much lelle the wilde. 8. And 
 
Chap. l8. Of the fromifed feede oftbeWma?t: 
 
 8. And wee are to know, that there was a great difference in the 
 Beafts before the curfe : for fome (fi^.the tame ones) were very neer 
 a-kinne to the Element,with whom Man fhould have had joy and de- 
 light , on the contrary, fome (v;\. thewilde ones, which file from 
 . Man) (^werevery neerea-klnne] to the foure Elements: for the 
 ^ caufes of thofe wonders ftuck wholly in the Elfences, and they were 
 very well knowne and feene in the light of the life in the knowledge 
 of the " virgin : there is nothing fodeepe that Man cannot fearch in- 
 to, and fee it moft " affuredly , if he doe but put away the vajle, and 
 look ( through the Tables p graven through ; ) with i Jvjhua, into the 
 promifed Land. 
 
 9. And God faid ', In thcftveat oftby ^ face, thou Jhalt eate thy Bread, 
 tiU thou turne to Earth againe. Here now all is cleere [_and manifed ~\ 
 in the light : for he had Toft the heavenly fruit, which grew for him 
 without labour [or toyle of his ] j and now he muft dig and delve in 
 the earth, and fow and plant, and fo in the foure Elements muft get 
 fruit, in cares, labour,toyle and mifery ; for while the Element or the 
 vertue [ or power ] out of the Element , fprong forth through the 
 Earth, there was fo long, a continuall lafting roote to the fruit 3 but 
 when the Element (by the curfe) withdrew, then the '^ congealed 
 Death, frailty, and tranfitory fading, was in the roote, and they muft 
 now continually be ' planted againe: Thus the turmoyling life of Man 
 took beginning, wherein wee muft now " bath our felves. 
 
 10. God could well have created creatures which fhould have ma- 
 naged the Beafts, [ fo ] that Man might well havefbyd ( in Paradife) 
 in the Angelical! forme: andbefides that, there are alreadA^,jn all the 
 foure Elements, creatures without a foule j God would well have laid 
 the labour Q or charge ] (of managing the Beafts), upon another 
 generation which were alfo ' earthly ;But he faw well that Man would 1 
 not ftand, therefore inf\antly the burthen was laid upon him, as Mofes 
 alfo writeth of it. 
 
 11. But if God ^ would have had Beaftiall Men, then he would 
 have created them fo in the beginning, and given them no Comman- 
 dement ( neither fhould they have been tempted ) as indeed the 
 Beafts have no * Law. 
 
 12. Therefore all Objeftions, which fall into Reafon , are nothing 
 elfe but the fubtle contradiftions [or fallacies] of the Devill, who 
 would very faine m3intaine,that God did will the Fall of Man ; There 
 afe alfo Men» that dare to fay, that God did will it : [and fay ~] that he 
 fiaed the tongue of the Serpent to feduceEz/e ;. whofe judg^ement is 
 very juftly upon thcmfelves, becaufe they [offer to] conhrine the 
 Devils word with lying, and [ goe about to ] make God a lyar. 
 
 13. 'Tis very true, according to the firft Principle {vi\x\\t Abyfle 
 of Hell) he hach willed it : but that kingdome is not called God: 
 
 !. '■"' F f theie 
 
 217 
 
 fkUreafoHtvhy 
 one beaft moi 
 better than 
 another. 
 " Or, Divine 
 
 ^^ifdome. 
 '^ Infallibly. 
 P Or, tranfptt- 
 
 rent Lax». 
 "^Ot.fcfu,, 
 " Or, Broms. 
 
 ^Orjro^en. 
 
 .*0r, tra»f 
 
 planted. 
 " Or, fwelter 
 
 our hives* 
 
 "Or, of the 
 four Elements. 
 
 '^ Had dejired. 
 
 » OViCommoft' 
 dement laid 
 ¥pon tbem. 
 
2i8 Of the promt fid feeble of the fvomsn, Cfaap.18. 
 
 ' Or, manifift- 
 ttb himfelfe. 
 
 k Ai the lighi 
 of the fire dnh 
 not confutne 
 any thing. 
 « Hunter or 
 Tormentor. 
 
 ^At. 
 
 * The fecond 
 And the third. 
 
 ^As the fires 
 confummg is 
 the joy of [be 
 light. 
 
 s 4s there 
 Tvould be no 
 light without 
 fire. 
 
 there k yet anotti*r Principle and faft indofurc between j bot in the 
 fecond Principle ( where God » appearetli ) he hath not willed it j 
 Indeed all is Gods : But the firft Principle is the Band of Eternity, 
 which maketh it felfe : from whence God the Father iffueth forth 
 from Erernity, into the fecond Princrple j and therein he generateth 
 his Heart and Sonne [ from Eternity to Eternity 3 and there the ho- 
 ly Ghoft gocth forth from the Father and the Sonne, and not in the 
 firft [ Principle ] and Man is created for the fecond Principle. 
 
 14. And therefore alfo the Heart of the fecond Principle (by him- 
 felfe ) hath new regenerated him [ Man J ( out of the Band of the firft 
 Principle ) and delivered him from the harfh (_ or wrathful! 3 Band : 
 and each [ Principle 3 fhall ftand, to it felfe , in its own Eternity : 
 And yet God alone is Lord and alone Ahr-ighty •, but the Eternali 
 Band i« Indilfoluble? or elfe the Deity alfo would be diffoluble i but 
 riow all muft be to his honoor, glory, and joy : and he is alone the 
 Creator of all things : and all mult ftand [ naked 3 before him : as 
 the Scripture faith •, Thoujhalt feey andrejojcCjtvbett the tvic^edioe rC' 
 compencid •, whereas in the fecond Principle, there is no defire of re- 
 venge '' at all : but in the fliarpnelfe of the breaking through out of 
 the firft[Principle3into the fecond,where the foule ftraineth through 
 from the torment into the joy, there it rejoyceth that the 'Driver 
 ( who plagued [^ and vexed 3 't ) is imprifoned, and becaufe now it is 
 fccurely freed from him j even as it is the joy of the Kingdome of 
 Heaven, that the Devill ( in the firft Principle ; is imprifoned, fo that 
 he cannot moleft the Heaven any more, and kindle the habitation of 
 thfeElem.entr - 
 
 1$. Ther<if6re there is alfo very great ]oy- in Heaven, (^ for this 
 world, ) becaufe there is a Principle generated, fo that the Devill can 
 make no more ufe of the fierce wrath ( which he powred forth and 
 kindled in the time of his Creation ) : bot is imprifoned between the 
 *= two Principles, which are both Good. 
 
 1 6. Thus you muft undcrftand what it is [ or meaneth 3 when the 
 Scripture fpeaketh of revenging the ungodly, that there is joy in the 
 Saints, at it ; for'tfie fierce wr*th [ or grimnefle 3 and the fource [ or 
 torment 3 of Hell is the ^Joy of the Heaven : for if there were no 
 fource [_ or paine3 , there would be S no flowing up. []or fpringing3 : 
 bur if the light cometh (] to be 3 in the fierce [ auftere, foure 3 fource, 
 then there is meere Joy : and in the Darkneffe there is a peculiar en- 
 mity in it felfe, and therein is the Eternali Worme generated. ^ 
 
 17. Therefore wee muft know, that ( God as he is all in all ) fo 
 where he is not ( in the love ) in the light, there he is ( in the dark-v 
 neffe ) in the fierceneffe, and fource \_ or torment 3 j for before the 
 time of the.Creation there was nothing but the fource,and over it the 
 Deity^ which continueth in ECAnrty : there is no other ground : you 
 
 [Can] 
 
chap. I B, Of the prmijed feide of the fvoman, 2 1 9 
 
 r cin 1 finde nothing more, therefore give over your deep learchlng, 
 for it (6 the end of Nature. 
 
 * 18 > Although fuch i' Revelation*, have been hidden [or concea- 
 led 3*frora the beginning of the world (yet becaufe ' it maft now goe 
 into its Ether, and into the breaking-through,) therefore all ftandcth 
 naked,.whatfDever hath been hidden in Nature j and there fhall very 
 gr^at things (which have been hidden ) be revealed : [ or luanifeft- 
 cd3 : and this ■• Myfterie is the break of Day. Therefore it is time to 
 awake, for the awakening of the dead is neere at hand. 
 
 19. Now when God had pronounced his fentcnce upon Adamy 
 and ordained the Treader upon the Serpent for him, for his comfort 
 and aififtance in his toyle and mifery upon Earth,then he pronounced 
 Eves [_ fentence ] alfo, and eftablifhed her perfeftly to be a Woman 
 of this world, and faid to her ', Tboit Jbnh beare Children rvub much 
 pamCy and thy^rviU jhall be in/ubje^ion to thy Husband [ or Man ] and 
 hejhall be thy Lord, and I wiU caufe many fames to tbee^ when thou art 
 conce'tvedtvitb childe. 
 
 20. And here it is as cleere as the Sunne,that it was not intended, 
 that Man ( in the beginning ) fhoald generate in fuch a manner, for 
 it fhould all have been done without ' paine, without Beaftiall •" im- 
 pregnation , without a wife f or Woman 3 and without a Husband 
 L or Man] • And therefore the Treader upon the Serpent was borne 
 of a virgin^ wicbouc the (eedc of Man : although now that [^ alfo 3 
 muft be to be done in fuch a humane manner ,yet that was to this end 
 onely, that the Deity might enter into flefli, and [_ fo might ] gene- 
 rate the foule of tlelh againe out of the dark flefh, out of Death into 
 Life. But dfe, the Saviour [or Champion 3 is wholly the Virgins 
 Sonne, and a virgin-minde, as the firft Adam [ was 3 in the Creation •, 
 for you muft carntftly and accurately [_ confider and ] underftand 
 vfhx manner of Perfon he is. 
 
 21. Firft, he is God, and is in the Father of Eternity, generated 
 oucof theFacherofErernityfrom Eternity, without beginnlcg and 
 end, out of the Depth of the Allmightineffe, out of the broken Gates 
 of the Sharpnefl'e [^ or Depths 3 of God in the Joy, [ or habitation ] 
 where the Father ° actrafteth the pleafanc Joy in his Eternall will, 
 whereby the will is impregnated , with theattraftedvertue of the 
 light, out of *hich impregnation, the Father ° conceiveth the other 
 r or fecond J will, to generate the vertue : aad that conception [_ or 
 tomprehenfion 3 's Ws Word, which the Fatlier fpeaketh ( ont of the 
 will, ^ before the wil! ) out of himfelfe : and this fpeaking rcnaineth 
 in the mouth of the Father, as ^ a comprehended word, with che fe- 
 cond will ; ajid the illue out of the fpoken word ( which goech forth 
 oiicoftiie willthroAigh the Word) is the Spirit j and that which is 
 ipoken forth.' befo/f the will, is the Eternall wifdome of God, the 
 virgin of the chaftity. Ff 2 22, For, 
 
 ''Or,w<?»(^- 
 Jlatms. 
 ' The world. 
 
 ^ Myfterium. 
 
 ' Or, Smart. 
 "1 Conception^ 
 or growing big 
 with childe. 
 
 " Otihegettctb. 
 
 " Or, comprC' 
 
 hcndeth. 
 P For, or to be 
 
 the will. 
 ^ A word com- 
 pnhended by 
 thefecidwiU. 
 'OTffor to be 
 
 the will. 
 
 \ 
 
t%i> Of the promifed ft eJe of the fVomAm Chap, i?, 
 
 22. For, God generateth nothing- elfe but his Heart and Sonne, 
 and will never generateany other thing out of hinnfdfe. Therefore 
 that which is fpoken forth before [ or from] the will, is a virgin rf' 
 chafticy, which never generatech any thing elfe neither : but fhee di?- 
 covereth her felfe ( in the Holy Ghoft m mfinuum \_ infinitely Jin the 
 Deepe of the wonders of the Allmightinefle,and openeth them : and 
 ftiee hath the ftrong Fiat of God for an Inftiument £ to work witir ], 
 whereby fhee creatcth and did create all in the beginning, andftiee 
 difcovereth her felfe in all created things, fo that ( by her ) the won- 
 ders of all things are brought to the Day-light. 
 
 Theflro»g Gateofthe [ I near nation or "^ becoming 
 <JHarfy of Jefm chrifl the Sonn$ of God, 
 
 23. And out of this Heart and Word of God the Father, ( with 
 and through the chaft virgin of God, of his wifdome of the Omnifci- 
 ence ) is proceeded, the Treader upon the Serpent , in and with the 
 Word of the Promife of God the Father to Adam and Eve and their 
 children, and hath Imaged [or imprinted] it felfe in Adam's and Rvis 
 minde,and efpoufed it felfe in Eternity [therein:] and opened [for] 
 the foule, the Gate to the Ringdome of Heaven : and hath with the 
 
 ^ 7he m/dome chart ^ virgin, fet it felfe in the Centreof rhe light of life, in the Gate 
 0f6od. of God, and hath given the virgin to the foule for a pcrpetoall Com- 
 
 panion, from whence Man hath his fkill and underftanding, or elfe he 
 ' Otytboughts, could not have underftanding : fhee is the Gate of the * fenfes,and yet 
 ^Oi^&vaydeth. fhee"leaveth the Counfell of the Starres,becaufe the foule liveth in 
 the fource [ or quality ] of the Starr es, and is too rough, [ crude or 
 foure,] and therefore fhee cannot imprint, [ or unite ~\ her felfe with 
 the foule, yet fhee fheweth it the way of God } But if the foule be- 
 come a hellilli Worme, then it withdraweth into her Gate, and ftand- 
 eth before God, before his Word and Heart. 
 
 24. But becaufethe foule of Adam and of Eve, (and of all the 
 children of Men ) were too rough, wilde> and too hard kindled from 
 the firft Principle, fo that they had the fource of Hell, in them, being 
 inclined to all evill [ malice or mifchiefe ] , therefore the Word and 
 the Treader upon the Serpent did not fo jnftantly lmage[or imprint} 
 it felfe in the foule of /^^aw,but ftood oppofite to the Kingdom of the 
 Devilland of Hell,and [againft] their poyfonous Darts,in the minde, 
 and(in theMindeofthofemen which incline and yeeld themfelves 
 to the Treader upon the Serpent ) it breaketh the head of the Ser- 
 pent, the Devill. 
 
 25. And fo it was tried for a long time , whether it were poflible 
 that Man fhould be recovered this way, fo that he might yeeld him- 
 felfe wholly to God, that the foule might be borne in the Word and 
 
* Rule or DC' 
 minm* 
 
 Cbap.iS. Of the fromifed feedi of the H^omafp. jaj 
 
 at laft ftand before God : yen all was in vaine, the kindled foule could 
 not ftand, but there came to be Mah flayers and Murtherers, alfo felf- 
 willed people, in meere lechery and unchaftity of the flefh : alfo afpi- 
 ring in Ibte, pride, and domineering, according to the " Regiment of 
 the Starres and Elements ; that driveth the body and foule of Man ac 
 all times : and there were but i&N that did cleave to the Word of 
 God. 
 
 26. Then God fent the Deluge (^or Flood] upon the whole world, 
 and drowned all flefh, except 2^^^, who did cleave to the Word of 
 God , he (and his fonnes and thetr wives) were preferved : and fo the 
 world was tryed whether rt would be afraid of the horrible judge- 
 ment, and cleave to the Word, but it was all in vaine. Then God 
 chofe to himfeire the Generation of Scm , ( which did cleave to the 
 Word J that fo he might ercft a light aid office of Preaching,that the 
 world might learne from them. Bat all availed nothing : the Starres 
 ruled Men according to their fourec [_ or quality '] in meere covc- 
 toufnefle, unchaftity, and pride j which was indeed fo very great that 
 they purpofcd to build a Tower, whofe top fhould reach to Heaven : 
 fuch blinde people they were as to the kingdome of God. 
 
 27. And then God confounded their Language : that they might 
 yet fee that they had onely confounded fenfes \_ or thoughts , [jand 
 (hould turne them to God : that they alfo might fee that they did not 
 underftand the Language of the Saints [ox holy people,] of the ftock 
 of Sf«.*and that they muft be fcattered abroad over the whole world, 
 fo that a holy feedemight be preferved,and that all might not perifh j 
 but it availed nor, they were wicked. 
 
 23. Then God (out of the fierceneffe of the firft Principle ) burnt 
 Sodom indGomorrah, thofe five kingdomes, with fire, for a Terrour : 
 but it availed not, finne grew like a greene Branch. And then God 
 promifed the chofen Gcneration,that if they would walke before him, 
 he would bleffe them as the Starres of Heaven, and make themfo 
 great [ that they fhould not be numbered J and yet there were ftili 
 among them evill Birds hatched. And then God brought them into a 
 ftrange Land , and profpered them , to try whether rhey would ac- 
 knowledge his goodnelie, , and depend on him,, but they were ycc 
 worfe. 
 
 29. Then God did ftirre up a Prophet among them, ( even Mofei ) 
 who gave them Lawes, and fiiarp Doftrines, as Natures' required J 
 and thefe were given them (through the Spirit of the * great world) 
 in zeale, in the fire. Yet feeing they would live ftiU in the rough- 
 neife, therefore they were tryed f or tempted to fee J whether they 
 would live in the Father •, and God gave them Bread from Heaven, 
 and fed them forty yeares, to try whit manner of people they would 
 be,, and whether they would by any meanes be brought co cleave to 
 
 Gods 
 
 y Promstcd w 
 
 tbufi forth. 
 
 * Macrocofme, 
 
VI » 
 
 * Or Joathfom. 
 its burning. 
 
 ''God. 
 
 ^ OtyOJfcrings 
 oflxccnfe. 
 
 e Gtoriom 
 jh'ming. 
 
 ^OTyprophccy 
 of, 
 
 ^^lojearcs. 
 
 Of the frmifid fitde of tht mman. Ctiap» 1 8. 
 
 Ged I hi gavg ihem Ordinane^iand Cufbmei [ to obferve ] in mean 
 anddfhib, and alfe a Prieftly Or^cr, with htavy and hard precepti 
 and puniOimentg which he publifhed alfe to them \ but it availed not, 
 they were onely wlcked,and walked in the Pominion for RegimentJ 
 of the Srarres, and yec far worfe [ they walked J altogether according 
 to the wrathfiilnefle of Hell. 
 
 go. And there is a great matter for us to fee in the feverall Meats 
 which God forbad them \ efpecially Swines flefh, whofe fourcc [^ qua- 
 lity or property 3 will not fubfift in the fire, but afibrdeth onely a 
 ftinck : and fo it doth alfo in the fire of the foule ( which reacheth [or 
 ftirreth 3 the Originality of the firft Principle ) from whence the firft 
 Principle (in the foule) ftincketh [ormaketh a ftinck], which is 
 * contrary to the Word,and the noble virgin, and it maketh the Gates 
 of the breaking through [into the light] fwelled [thick, mifty, 
 fumy ] and dark j for the foule is alfo a fire, which burneth : and if it 
 receive fuch a ^ fource [_ quality or property ] then that darkeneth it 
 the more, and burneth in the vapour, like a flafh [ of lightening ] , as 
 may be feene in the fat of fwine : for which caufe God did forbid 
 it them. 
 
 31. And there was no other caufe of their employment about of- 
 fering facrifice,than becaufe Man was earthly : and fo the Word ftand- 
 ing neere the foule in the Gate of the light of life , « he heard their 
 Prayers, through the earthly fource [ quality or property 3 of their 
 fmells, [ <* or Incenfe ] , and fo they had a token in the fire, that their 
 prayer was acceptable to God : as may be feene in many places in 
 MafeSf which (hall be expounded in its due place. 
 
 32. And there is a very great matter to be feene in MofeSy con- 
 cerning his * brightened face j where it wastryed whether it were 
 poflible that the foule could be ranfomed, by the Fathers clarity [ or 
 brightnefle 3 in the fire, if they did live in his Law , which was fharp 
 and confiiming, and a great piercing to the foule j but ic was in vaine, 
 it might not be. 
 
 35- And there the noble virgin (in the Spirit of the Prophets) 
 did *point at the feede of the Woman, at his Incarnation [or becom- 
 ing >^ an], his fullering and dying for the poore foule of Man, that ic 
 might be delivered from the Eternal! Death, and !:e regenerated a- 
 new, in the Sonne of the virgin : v^-hich was done after three thoufand 
 nine hundred and fevency yeares : and thea the Woi d of the Promife, 
 which God promifed to Adorn and Eie in the Paradife in the Garden 
 of £^<:»,vvhen they fell into finre5(and which Imaged [or imprinted] 
 it felfe in the Centre of the life, through v/hich all Men that conae to 
 God are jnftified ) became Man. 
 
 34. It continued a long tiiiieintheCovenantofCircuircifion, (in 
 thclife and light of the Father) with the fhaduws and types of the 
 
 Incar- 
 
chap. 18. Of the promt fed feede of the WomAiu 2 1 « 
 
 Incarnation of the Sonne : But thefc could not i reach the carneft- % or comrt^ 
 neffe, of the coming againe of the body out of the grave : But the hmdthTr'idm 
 Word muft become Man, ifManmuft rife againe out of the grave, azajni. 
 It £ the Covenant J ranfomed the foule inde«i, fo that it could ft«nd 
 before the Father ( in the Gate of the corruptibility ) in the fire of 
 the fharpneffe, but not in the pleafant 3oy,before the light of the ho- 
 ly Trinity ; and bt fides it could not bring the new body forth out of 
 the Element, for it was defiled too much with linne. 
 
 •3$. Thus in that fore-mentioned yeare, the Angel Gd^ri</ came, 
 being fcnt of God the Father to Hayiretb^ to a poore ( yet chaft and 
 modeft ) virgin> called Maryy (her name fignifieth plainly in the Lan- 
 guage of Nature, 4 Redemption mt of the valley ofrnftry : and though 
 it be plaincj that wee are not borne of the ^ High Schooles, with ^univer Cities 
 ^ many Languages , yet wee have the Language of Nature in our ^r Academkf! 
 Schoole of Wonders \_ or Miracles ] fixed [ftedtaft or perfeft, J which i School-Uarn- 
 the " Mafter of Art , in his Pont ifiealibus, will not bcleeve ) and he hsrortonzues. 
 Greeted her 1 through God , and brought the Eternall ^ Command k q^ learnsd * 
 of die Father, out of his will, and faid to her j " H~nle^futl sfgrace^the oohor. 
 Lord is with thee thou blejfcd among iromcn : And when (hee looked upon i Or from, 
 bintf (hot Was terrified at his faying, and[ cortfidercd \ in her thoughts m Qr meffaie, 
 what manner of ftlutation this tvas. And the Angel faid to hrjcare not "Luk. i./rtw 
 Mary, thoit hafi found G race wuh God, behold, thou ^3alt ° conceive in ^erf. 28 'to the 
 thy womb [ or body ] and bear e afonne, whofe name thoujhdt ca.ll Je- ^-^^ ofver. 25. 
 /«*, hejhall be great, and be called the fonne of the mofi High, and God o £g imprtenfb- 
 the LOT{Ty wilt give unto him the Throne of bis Father David^ and ted, 
 hefbdlbeJ^Kg over thehoufe ofjaceb Eternally, andofbisj^ingdome 
 there will be no end. Then ft^d May to the Angel , HowjhiU that come 
 topnfe,finc€H(n0W not aMani' And the Angel mfwered' to her and 
 faid •, the Holy Ghofi will com: upon thee, and the venue £ or power ] 
 of the meft High w:V. everjhadow tke, threforc afo that haly One, that 
 fhail be borne of{hce,Jh.Ul be called the Some of God. Thcti faid }ifary^ 
 Behold ! / am the Handmaid of the Lord, let h bj done to mec as thou hajl 
 fjid j and the Angel departed from her. Now when this Command [_ or 
 Meflage 3 from God the Father came , then the nature of che fpirit 
 ofthcfoulein Mary was aftonifhed, as the Text faith : for Pit was p f^g (pi^i^ ^r 
 ftirred by a precious Gueft j who went into a wonderfull Lodging thefou't 
 [orlnne]. 
 
 35. But the Reader muft not here underftand it , as if the word, 
 for this Incarnation,ar this time did firft come do.vn,ou!: of the higheft 
 Heaven above the Srarres , hither beneath, and became Man, as the 
 world teacheth in blindoeffe ; No, but the Word , which God fpake 
 in Paradife to Adam and£fe, concerning the Treader upon the Ser- 
 pent, (which Imaged [ or imprinted 3 it felfe in rhedoore of the . ' 
 light 6f life,q ftanding in the Centre of the Gate of Heaven,and watt- ' ^^> beemg. 
 
 ing 
 
ai4 Of the ^Yomifed [eede of the fPoman. Chap. 1 8. 
 
 ing perceptably in the mindes of the holy Men , even till this time ) 
 that fame Word is become Man •, and that fame Divine Word, is a"*! 
 gaine entred into the virgin of the Divine Wifdome, which was given ' 
 Or ^twcd to the foulc oiAdam * neere the Word, to be a light , and a' hand- 
 ' !J ' ■' maid, as to the Word. 
 
 for malddr- 37- ^"^ ^^^ ^'"^ of the Heart of God in the Father, is from the 
 
 r or Mini- ^^^^ entred into the v*i!l of the Wifdome, before the Father, into 
 
 "n^^ffg an Eternall ' contraft •, and the fame virgin of the Wifdome of God, 
 
 » Or efhoufaU. '» ^^^ ^°'"'^ of€od, hath in the bofom of the virgin Marjj givenit 
 
 ' 'f ' "' fcife into her virgin-Matrix, and united it felfe , as a propriety, not 
 
 to depart in Eternity •, [ you muft 3 underftand , into the Eflences, 
 
 and into theTinfture of the Element , which is pure and undefiled 
 
 before God : in that, the Heart of God is become an Angelicall Man, 
 
 as Adam was in the Creation •, and the going forth out of the Heart 
 
 of God, with the whole fulneffe of the Deity ( out of which alfo the 
 
 holy Ghoft [_ or Spirit ] of God,and out of the Spirit the virgln,goeth 
 
 forth ) maketh this high Angelicall Image greater than Adam^r ever 
 
 any Angel was : for it is the bkfling, and the might of all things, 
 
 which are in the Father Eternally. 
 
 38. For the Word ( by its being given into the Element^ into the 
 virgin 5^atrix ) is not fevered from the Father ; but it continueth e- 
 ternally in the Father, and it is ( in the Heaven of the Element ) eve- 
 ry where prefent : into which QElementJ the fame [word] is entred, 
 and is become a new creature in Man : which [ new creature 3 is cal- 
 led God . And you niuft here very highly and accurately underftand, 
 that this new creature in the holy Element, is not generated of the 
 flethandbloudofthe virgin-, but of God, out of the Element, in a 
 » Or, Vfiih, totall fullneffe, and union " of the holy Trinity : which [ creature ] 
 " Fading, continueth wirh totall fullnefle without ^ ending, therein eternally : 
 
 which r creature] every where , filleth all, in all the Gates of the 
 holinefle, whofe depth hath no ground , and is without number, 
 [ raeafure ] and Name. 
 
 §9- Yet you muft know,that the corporeity of the Element of this 
 y Or IcfTe than creature is f inferiour to the Deity : for the Deity is Spirit : and the 
 the Deity. Element is generated out of the Word from Eternity : and the Lord 
 entered into the fervant, at which all the Angels in Heaven doe won- 
 der : and it is the greateft wonder, that is done from Eternity, for 
 it is againft Nature : and that may [_ indeed rightly J be [ called ] 
 Love. 
 
 40. And after that this high Princely AngelicallCreature ( in the 
 twinckling of an eye) in the Word and Holy Ghoft ( in rhe Holy Ele- 
 ment ) was figured [ fafhioned, formed, or made J a felfe fobfifting 
 creature ( with perfeA life and light) in the Word ; then alfo (in the 
 fame twinckling of an eye ) the foure Elements ( with the Dominion 
 
 of 
 
Chap. 1 8. Of the fromifed feede of the woman. 2 j j 
 
 of the Sunne and Starrcs) in the Tinfture of the bloud,together with 
 
 the bJoud and all hamane Effences ( which were in the body of the 
 
 virgin Mary ) in her Matrix ( according ro the Counfell of God ) in 
 
 the Element, * received the creature, wholly and properly , as one * '^Jfnmd, 
 
 {__ onely ") Creature, and not two. 
 
 41. And the holy [_ pure ] Element of the Heaven ( which inclo- 
 feth the Dtity ) that was the Umbu* (or the Malculine feede ) to this 
 creacf!re ^3nd the Holy Ghoft, with ifie holy Fiar, in the virgin of the 
 Divine Wifdome, was the Mafter- Builder, ar.dthe tiilt beginntr j 
 and ever/ Regiment, built its own ( in its O'.vn Centre ) cherein. 
 
 42. The Holy Spirit of God, buiit the formacion in the wifdome 
 of the virgin ( in the f ho!y "J Element, in its Centre of che Heaven ) 
 even rhe highly worthy Princely and Angtiicall formation : and- the 
 r^egiment of the Srarres and Elements of this world, formed the ouc- 
 v/ard Man ( wholly, with all Eflences of our humane bodes, ) with a 
 natural! body and foule ( wholly like us ) in one onely Pcrfon- 
 
 43. And yet every forme hath its own heighr,fource,[ or quality ~\ 
 and perception : and [ yet ~] the Divine {_ fource J hach not fo mix- 
 ed, that thereby ] it is the lelfe : but what it was, that it continucch 
 to be : and that which it was not, that it is, without fevering from che 
 Divine fubftance j and the Word did abide in the Father : and rhe 
 naturall humanity, in this world, in the bofom of che virgin M^y. 
 
 Of tbe three Regions of the [ Incurn&tioa cr ] he- 
 coming Man J the for.nin'^ [ or Imaging ] 
 , ;. r lof the Lord Jefm Chriff, 
 
 44. The forming of this highly worthy Perfon is feverally [done J ; 
 firft there is the Word,or the Deity : which hath had its forming from 
 Eternity in the Father : and affumed in the becoming Man no other 
 forming f or Image] , but continued in the Father, as it was from 
 Eternity, ift its fe.=te. 
 
 45. THe^fecond forming is done natorally,in the fanse time of the 
 Angel Gabncli Greeting, Vhen the virgin faid to the Angel, Let it be 
 done unto met at tijou hnfifaid : in the performance of the fame word, 
 
 the Imagmg for forming] in the * Element wa? done,which [ Image] ' larvard Elr 
 was like the hrft Adam before the Pail: which then fhould have gene- ment. 
 I'ared'fuch an ;>Angelic^n creac^»reoiir.of himfelte : and the whole 
 Propagation bfthfe Ange^ali. Men fs-houldhave been] fo ; and that 
 he could not dot now-, ibcdiufe he h<*d encred into che Spirit of this 
 world i and therefore there niiift be foch a vitgih-like creature, borne 
 in the Earthly virgin, andbfing the earthly virgin (with her brethren 
 and fifters ) oat of the earthlinelle againe into the ! pure \ ElemeK 
 ( before God ) Arbi'gh himfelie* And this fonriin^ £ or Iiuaging ] 
 
 G g is 
 
%x6 Of the ^remifed feedg of the Wq^ah^ Chap#l3. 
 
 is done in t-t)^ cvs-inckling of ao eye, wholly ^r»4 p?ffp^ly vvichout any 
 defed : and chcre is nothing ac all happened tq it the mpre, wjch thies 
 length of time. 
 
 4(5. And the third fornningwas together in the fame twinckllng of 
 an eye, with the other formings al/o at once (out of the [^ pure 3 
 filemeric, ) produce! ( )urt as if an earthly fcede were fowen, out of 
 which a whole childe fpringeth forth ) and took its beginning natu- 
 rally ; and the new creature ( in perfeftfon of the Elenneiit ) was the 
 Mafculine fcede of the earthly Man, wWch the earthly Matrix of the 
 virgin, conceived in the bofom of the virgin M<»7 j yet the earthli- 
 neffe defiled not the Lmbm of the New Creature in the holy Ele- 
 ment : for the word of the Deiry (which was the mark of the limit of 
 feperation ) did hinder that. 
 
 47. And the Angelicall Image, as to tht LittJiti4 of the [^holy 
 pure] Element, came naturally to be flefh andbloud^ vi^ith the in- 
 fefting and figuring of all naturall Regions of hun)ane members,as all 
 
 *0r, iatbc the children of Men: and attained his naturall foule in «• the begin- 
 tnd. ning of the third Moneth, as all other children of Adam : which hath 
 
 its ground out of the firfk Principle I and hath raifed up its Throne 
 andfeate, into the Divine Element, into the Joy [or habitation 3 
 wherein it fat ( in the Cicdcion ) in Adun -, and there hath attained 
 its Princely Throne (in the Kingdomeof Heaven,beforeGodj agaiib 
 out of which it was gone forth, with finne, in ^dam. 
 
 48. And thither the fecond AdaiUy (with his becoming Man) 
 brought it in againe, and[^there3 (asaloving childe) was bound 
 up, with the Wcrd of God, in love and righteoufneffe. And there 
 the new creature ( out of the Element ) came to be the body of the 
 foule. For in the new Creature of the Um^fi of God, the foule was 
 holy : and the Earthly Effences ( out of flefh and bloud ) clave to it, 
 in the time of the earthly body ; which \_ Efl'ences ] Chrift ( when his 
 foule with the new creature went into Peath ) left in Death : and 
 (with the new body in the naturall foule ) arofe from Death, and 
 triumphed over Death : as hereafter you ftiall fee the wonders con- 
 cerning the Death and Rcfurre^ion of Chrift. 
 
 4p. But that the foule of Chrift , could be generated both in the 
 new, and alfo in the old earthly creature : is becaufc the Gate of the 
 foule in the firft Pri nciple, ftandeth in the fource [ or quality 3 of th^ 
 Eternity, and reachcth into the Deep Gate of ihf Eternity, in th^ 
 Fathers originall will, wherewith he breaketh open the Gate of the 
 Deep, and fhineth {_ or appearech ] in the Etemall Ligh;. 
 
 50 Now then as the Word of God is in the Father» and goeth 
 
 forth out of the Father into the [ pure 1 Element, and that the fame 
 
 Word was given to Man agame in the Fall, ( from out of the [My 3 
 
 ]^J(|ni^wi, through the.voyecof the Fiubcr, with the pKHpifif of t;h 
 
 ■ . Tread 
 
In this man- 
 ner or way. 
 
 <* Over the 
 creatures of 
 the inward 
 Ekmcnt. 
 
 Chap. 18. Of the frcmifed feede of the Wdmanl 227 
 
 Treaclcr upon the Serpent ) out of Grace, in rhe Centre of the light 
 of life, fothenarurallfoule of Chrift, with its firft kindling in its 
 Centre of rhe light of life ( where the Word, with the confent of the 
 virgin Mary had fet it {elit^ by the Word in the Father of Eternity ) 
 received the Principle of the Father in the Light. 
 
 $1. Thus Chnrt (^ according to this forme) was the natural) Erer- 
 nall Sonne of God the Father : and the foule of Chrifl (in the Word^ 
 was a felfe fublifting natural! Perfon in the Holy Trinity. 
 
 52. And there is in the Depth of the Deity, no fuch wonderfull 
 Perfon more, as this Chrift is : whi^ the Prophet ifakb calleth ( in 
 the Spirit high'y knowne by him ) *AVonderfu!l , Power [_ or vertue, 
 Champion or j Saviour, Eternall Father,and Prince of Peace : whofe 
 Dominion is greir^ and upon his ftioulders ', '' underftand (^ upon '] 
 the creaturts of the Element. 
 
 $9. And the fecond Birth of the foule of Chrift, ftood in the natu- 
 ral! propagation, like {_ the foules of j all men : for he alfo as well [ as 
 other Men ] was in fix Moneths wholly figured \_ framed or formed], 
 with a naturall body and foule, with all the Gates of the Minde and 
 fenfes i the (oule in the firft Principle , and the body in the third 
 Principle* and then Chrift ( the true breaker through) continued 
 ftanding in the fecond Principle, in the Kingdome of God : and afrer 
 nine Moneths was borne a Man, out of the body [ or womb j of the 
 virgin Mary ^andweefaw hu Glory <a the Glory of the Oitely begotten 
 Sonne of God the Father. 
 
 54. And here the light fhone in the Darknefle of rhe naturall out- 
 ward body ; as Saint Juhn witneffeth *, He came into [_ or to] his own, 
 and his own received him not for they knew him notibat thofe which 
 received him, [ to them 3 he gas^e the might to be the children of 
 God : and they were through him begotten to the Kingdome of Hea- 
 ven : for his is the Kingdome, the [_ Power or ] Might, and Glory in 
 Eternity, Atren 
 
 $^. Thusconfider heere thou beloved Minde , thou fhaic hcere 'ThefouKcfa- 
 finde the • rootc,whereby Men (before the *^Birth of Chrift ) entered ^ien , hit the 
 into falvation : if you underftand this writing aright (as the fame is marl^, or gee 
 knowne, by the Author, in the Grace of God ) then you underftand thefri^. 
 all whatsoever Mofes and the Prophets have written ; as alfo all what- *^0r, nat'rvity. 
 foever the Month of Chrift hath taught and fpoken, thou haft no need S Or, dead tea* 
 ofany«MaskeorSpedacIes about it : that knowledge needeth not -hing or other 
 to be '' confirmed by the Anrichriftian Throne [or Stoole], who faith. Mans (xpolt- 
 The Divine Ordinances muft be eftablifhed by bis Sea or Throne, tio?i. 
 and whatfocver Men muft teach and beleeve, [ as if] ' he could not ^Or,apj/rove(i. 
 errc. v ^ '^^'^^ fvh.cb 
 
 $5. The light of Nature flieweth us now (in the love of God) rpecilll at 
 cleane another Throne, which God the Father wirfi his Sonne Jcfus (eife in our 
 
 G g 2 Chrift Reafoii. 
 
228 
 
 ^Thc ih/cne 
 
 ef RcfignatiCtt 
 
 in the mercy 
 
 efGod. 
 
 ' OtiTyegrce 
 
 of Af after er 
 
 'DoHor. 
 
 "" His m'ghty 
 
 power , axd 
 
 authority. 
 
 Of the fromifed [tede of the fvoma/f. Chap, 1 8. 
 
 Chrift hath eftablifhed : the fame is the Eternal! ^ Throne in [^or of J 
 Grace, where our foule maybe new Regenerated, and not in the 
 Antichriftian Throne: that is nothing clfe but the Throne oi Babeli 
 the Confufion, where he may continue to be the Ape of Chrift upon 
 Earth with his brave ' Hood : where of late wee faw a young Lad 
 [^ Difdpleor Scholler^ who pluckt the Pearle fmm his "^ Hatband, 
 and his Hatband broke : and then he became as another Earthly Man, 
 and none faluted [ reverenced or regarded j him. 
 
 The difference [^or*Difl^Siio»'] between the vir- 
 gin Mary, and her Son J E SUS C H R [ST. 
 
 The Birneji and true Gate ofChrifthn Keligion , and of the 
 
 Articles of Belief e^ eirnejity to be confidend for Msns fal' 
 
 vitton-fak^^ and beaufi of the invettiions and opinio 
 
 oOf ofHeretich Jnd Schifmatick^i forged by 
 
 the confafed Babeli of Anticbriji, 
 
 Ihe high and deep Gate of the Anrara and Daj' 
 firing in the Roote of the Lilly. 
 
 57. TheMy^erium f orMyftery] which wee knew not before; 
 meeteth us,nor did wee know the Ground of it ; neither did wee ever 
 efteeme our felves worthy of fuch a Revelation ; but feeing it appcar- 
 eth unto us of Grace, through the Mercy of the Gracious Sonne of 
 God, our lord Jefus .Chrift, therefore wee muft not be fo Laxy, but 
 Laoour in the Gardcajy^tJie Lilly, in love to oar Neighbour, and for 
 the fake of the Chil^^ of Hope, efpecially for the fake of the poore 
 fid^La'^aritf, who fiech wounded in Babeli: who ( after his painfull 
 ficknefi'e ) fhall be healed, * in the fmell of the L'lly : and when he 
 ftiail begin to goe out from Babeli, wee will fet a Rooce before him in 
 Htb/on, which (hall afford himftrength, to get quite out of Ba^e// 
 for his health. 
 
 58. For the virgin [ the wifdome of God '] hath gracioufly beftow- 
 ed a Rofe upon us, of which wee will write in fuch words as wee be- 
 hold in that Wonder, and wee cannot (^ write '] otherwayes, but our 
 Pen is broken, and the Rofe taken from us, and then wee are as wee 
 were before the time [ of our knowledge '] '. whereas yet the Rofe 
 itandeth in the Centre of Paradife, in the hand of the virgin, which 
 fhee reacheth forth to us» in the fame place, where fhee came to us 
 in the Gate of the Deepe, and proffered us her love : when wee lay 
 
 8 Q'cjmdnight. on the Mountaine towards the 8 North, in the ftrife and ftorme be- 
 fore 
 
 « Of, by. 
 
 f Oat of the 
 contentiom 
 }Kfra.ngl'ing 
 eyiffions. 
 
Chap.i8« Of the fromifed feede of the woman, i^p 
 
 fore Babdlj which [ virgin ] our Earthly Man hath never feene nor 
 knowne. ^ 
 
 59. Therefore wee write out of a Schoole wherein the earthly bo- 
 dy ( with its ^ fenfes) never ftudied, nor never learned the A, B, C i 
 for in the Rofe of the virgin wee learned that A, B, C, which we fup- 
 pofed wee could have learned from the 'thoughts of the Minde : but 
 that could not be, they were too rough, and too dark, rhey could not 
 comprehend it ; and thertfoi^ the earthly body murt not learne in 
 this Schoole: and its tongue cannot raife it felfeuptoiti for the 
 Hiinde of this Schoole ftood hidden in the Gate of the Deepe, in the 
 Centre : tlierefore wee ought not to boaft of rhis Schoole at all ■■, for 
 it is not the proper one ot the fenfes \_ or thoughts ] and minde of 
 the earthly Man •, and if wee goe forth from the Centre of the noble 
 virgin, then wee know aslirtle from this Schoole as others: juftas it 
 was wich/<id/» when he went out of the Paradife of God, into the 
 ileepe of being overcome, then at his awaking in this world, he knew 
 no more of Paradife, and he knew his loving " virgin no more. 
 
 60. Therefore wee have no ability, might, nor underftaading ( in 
 our earthly Will ) to teach of the Wonders of God, wee underTtand 
 nothing thereof, according to our in- bred nature ; and none ought 
 TO require any thing from our owne will , for wee have nothmg 
 Lin it]. 
 
 61. But the Spirit ' intimateth j that if you fhall goe out from Bi 
 belt Into the meekneffe of Jefus Chrirt, then the Spirit in Hebron will 
 give you Teachers with great power, at whofe Power the Elements 
 wiJItremblc, and the '^^ Gates of the Deep file open : and thou fhilt 
 goe out frpm La^irU'S his fickneffes \ and fores ] through the word 
 and wonders of thefe men, for the time is neere,the Bridegroom com- 
 eth [^ to fetch home his Bride . ] 
 
 62. And now if wee confider in our own Reafon, and ( in the con- 
 sideration of our high knowledge ) look upon what the world at B 4- 
 k/', hath introduced in this high Article [of Prayer 3 whereof wee 
 are about to treate j in that Antichrift hath fet himfelfe therein, and 
 fhewed his great " Power therein ■, then our Reafon might well keepe 
 us back, becaufe of the great fting and danger that might befall us 
 from the fierce wrath of Antichrift : But feeing it appeareth to us 
 without our knowledge, therefore wee will racher obey the voice of 
 God, than the earthly feare, in hope to be recompenced. And though 
 it fhould happen that Antichrift fhould deftroy our earthly body, 
 (which yetftandeth in thepermiflion ofGod, which weemuft not 
 withftand) yet wee will more highly eftceme that which is to come, 
 than that which is tranfitory, which [^ things to come ] if wee attaine 
 theni] are our true Native Countrey, out of which wee ( in Adam ) 
 are gone forch : and the Spirit inviteth all mens attention before this 
 Gjaflc. ^3> Hitherto 
 
 •■Or, Keafon, 
 '■ Or, Sinfes. 
 
 •= The Nobfe 
 Sophia, the 
 EurnaU ivif- 
 dotneofGad. 
 
 1 'Dcclireth or 
 
 forutUuh. 
 
 '^Or,ifj'-fccrct 
 
 " Or, Autborir 
 
2 50 ^/ ^'^* fromifed feede of the fVomA/f. Chap.iS. 
 
 (53- Hitherto the honour of Invocation f or worfhip "J hath been 
 done and afforded to the virgin Kjry and other Saints |_ or holy Peo- 
 ple ] that hive been here \_ in this life] ; whereas yet ( in the ground 
 of the light of Nature ) this Commancl or Law was not knowne at all, 
 and it is moft highly ncceflary ro be knowne, that the ground thereof 
 hath been taken in the confuted Babel/y when men were weary of the 
 poore ChrifV, who in this world had not whereon to lay his Head : 
 then they did as Ifracl with Mojes , who made themfelves a Calfe to 
 be their God.and faid -, Bcho^dylfradjthcfe areily Gods^ ivhich brought 
 thee »ut of the land of Egypt ; and they made a calvifh worfhip of God, 
 for their voluptuous lite •, and looked no more afcer Mofes^ but they 
 faid •, ^yee i^notv not what u become of this man JUofes : and i hey faid to 
 Aaron, ^a'^e thou m Gods which maj goe before us : and he made thim 
 the Calfe i but when Mofes came andfaw i?, then he was n>rath,(ind tool^ 
 the Talks of God-, and braise thcm^ and threw them away^ and faid: 
 Hear/ien,yec that belong unto the Lord, Gird every Mi.n hufword t$ hit 
 fide, and flay his brother^ the wotfh'ppers oft he C<^tfe. 
 
 (54. In fuch a forme [ or condition ] alfo is the confufed B^beH ( in 
 
 . the kingdome o! Chrift upon Ean h) in the blind earneftncflfe of mans 
 
 ^Or, ifi the Q^p reafon : wheve men leek Chrift in the® kingdome of this world : 
 
 bravery and whereby they could not finde him, as Ifrael[^ could not finde 3 M fest 
 
 glory of this while he was on the Mount. And thereupon they have made other 
 
 world, Gods ( to [ goe before ] them ) ; and {_ hdve inftituted and fet up '} 
 
 their Divine- fetvicej or worfhip^ of God, wich the r>cheft [ and coft- 
 
 lieft Ornaments J and holy fhew ; and they continually fay f in their 
 
 minde J Wee know not what is becon;e of this Jefus, for he is gone 
 
 from us : wee will ereftaDivine-fervice for him in ourCountrey, 
 
 and wee will make merry at it,and that (hall be done according to our 
 
 own will and p!eafure,that wee may be rich and fat with it,and rcfrcfh 
 
 onr felves fully with this Jefus. 
 
 6^. Are wee not Lords in his Kingdome? And being in his Mini- 
 ftry [^ feivice or worfhip '] wee are the mof^ holy and bcf\ , who may 
 compare himfelfe with us ? He is afcended into Heaven , and he hach 
 given us kis Dominion on Eajth ; The Keyes of f crer, he muf^ be 
 t Deputy, Viceroy, V'car, or J Keeper of the City, and thofe he hath 
 left us to [open J the Kingdome of Heaven, and of Hell : who will 
 take them away from us: we can gee into Heaven well enough though 
 %vee be evill, It matters not, wee have the Keys rhat can open it ; ^^e 
 are Pricfts in Power f or Minifters ha ng Anthority ] , vce will let 
 thofe in that make mi.ch of us [ fatten v.i\ and give much to our Ring- 
 dome ', aud then the Chriftian Church will be in great honour> [_ gk>- 
 ry, and ef^eeme ] ■■, when they fo h'ghly honour her Mtnif^ers [or fer- 
 vants ] that will well pleafe our Lord [_ and Maftcr J : where is there 
 foch a Kingdome as we have : fhould not that [Kingdome ] be crow- 
 ned 
 
Ch3p. 1 8 . of th( pomijeii fiede of the JVomM, 
 
 ne4 with the P glpfjoiirfsf^ CrowAC of this world, itnd (hoyld noc all 
 b^iid and crourfh before it ? 
 
 66. Yes, indeed f^y they,wc€ Qur felves confeflc rhat wee are evill 
 wicked Men, bpc this ^ Order maketh us holy •, our Office is hoIy> wee 
 wre therrueMiniftersofChrift in his fervicei and alrhough wee be 
 CYjU [ nicerc natural! wicked carnall ] Men, yet our Office remaineth 
 holy : and the higheft dignity is due to us for our Office fake. As Aa- 
 ron ( with his worihip of the Calfe) muft be called holy in his Office ; 
 and although they forgat Mofts^ and rofe up ( ' from eating and 
 drinking ) to dance and to play, and fo alfo Aaron muft be highly ho- 
 noured L' and reverenced ] for his Miniftry or fervice to the Calfe. 
 
 dy. But that the Kingdome of Chrift on Earth in Babell might 
 ftand in great earneft [ zeaie ] they fay, wee will ordaine a holy Di- 
 vine fervice [ and worfhip of Godl that may be divers \_ or feperaced 
 and fct apart 3 from the world, and procure there, that our Lawes 
 may be in force [and put in execution by them]: wee will impofe 
 great fafting Dayes and holy Dayes of feafting , that the world alfo 
 may have a looking Glafle of Holinefie, and highly honour and reve- 
 rence us, and acknowledge that our Miniftry \ox worftiip] which wee 
 performe [ when wee pray ] before God , is holy •, wee muft be the 
 Holy Prlefts of God, whofoever judgeth otherwife,we(» will condemne 
 them : and wee doe right in it, and doe God good fervice by it. For 
 though an Angel fhould come from Heaven, and preach any other 
 Doftrine than wee, he is accurfed, as Paul faith. 
 
 6i. Whatfocver wee have '"ord-iined at the Convention of the 
 Ghiefe Fathers, [ Rulers, blders, or Presbyters J witli the whole con- 
 fent of our Ci>«f, '/;/»«» or Councell] that is holy ', for it is written, 
 ThdHpialt not curfe the chief c \_ or Ruler ] efih} People. And when our 
 hearts ( before the light of Nature ) ' condemne us, or that wee muft 
 ftand aftiamed of our felves before God , aid acknowledge our felves 
 great fii^ners ) then wee will invocate the Holy Mother of Chrift, and 
 his Difciples, that they may pray for us, that fo our finnes may not be 
 knomie: when wee goe in Pilgrimage ( to honour them ) and per- 
 forme divine fervice, or worfhip, then fhee will make interctffion, 
 and fpeake to her Sonne for us, and pray for us, fo chat wee may thus 
 C in her fervice ) be holy : and although wee ftick continually in Bea- 
 ftialj lechery, felfe- honour, and volupruoufnefle, yet that is no mat- 
 ter \ M^ce have the Keys qf ?iur i,9»A the Mother of Chrift for our 
 Aflifts^e. 
 
 igi. [ Thus ic \% with the holy Priefts 'J a$ ic was not Ifraeh mean* 
 ing ( in M'f^s ) concerning the Calfe, to acknowledge it for a Godi, 
 and to account it for the true God : becaufe they knew that [_ the 
 Clalfe 2 was Gold : and that the true God had made himfelfe knowne 
 tg|p|c^h9£wifi?{i 4^4 aWo they had good expcri^ce [oC the true 
 
 God] 
 
 23s 
 
 P irkh richcsy 
 or the bcft 
 Treafure gf 
 this tvorld. 
 "J Holy Orders, 
 Ordination of 
 MimJlerSy 
 Presbyters J Of 
 Inflitution of 
 the Spiritualty 
 or Clergy. 
 » Their glutto- 
 ny and drun- 
 Jicnneffc. 
 
 ^Qc^conduded. 
 
 ' Challenge , 
 accufc and 
 affright M. - 
 
• Entendcdbj 
 
 !t. 
 
 ^ J 2 ^f ^^^ pomifed fiede of the fPoman. Chap. 1 8. 
 
 God 3 by the wonders [which were wrought ^ before Pharaoh ^ 
 but they would thereby worfhip and reverence the abfent God, and 
 make a remembrance and worfhip of God for themfelves ■■, As King 
 Jeroboim with his Calfe-worfhip : where yet the honour mufl be 
 " done to the true God. 
 
 70. And as jerohnams Calves viere an abomindif'on to God (which j 
 he yet with earncrt zcale fet up to" ferve the rrne God thereby, oncly, 
 that he might biic pieferve h's woildly ^xingdome, that the People 
 might not fall from him, when they were to gee I'p ro ferufakm to 
 offer facrifice ) and God rejefted htm and his wholt- honfe for it : and 
 as Mojts came ( in wrath ) becaufe of their Divine fervice before the 
 Calfc, and brake the Tables of the Divire Law, and took his fword : 
 and one brother muf^ flay the other, becaufc of their abominations 
 and iinnes of falfe worfhipping of God •, fo dro-( thou blind world in 
 BabeU of confuiion ) feeing thou art fallen away (rdm the evety wfiere 
 prefent, ail knowing, all-feeing, all hearing all fmtlling, and all- feel- 
 ing Heart Jtfus Chrift, and fet upon thy own conceited wayes, and 
 doeft not dciiie,to fee the gracious countenance it felf of Jcfus Chrift : 
 and wilt not lay afide thy fhame and whoredome, thy appearing fhew 
 ofholinefle or hypocrifie, thy felfe conceited wtllful! pride, might, 
 authority^pomp and ftate ; but liveft in thy invented holinelie,for thy 
 pleafuie, in covetoufnefle, gourmundizing, gluttony, and drunkcn- 
 nelfc, and in meere exalting of thy felfe in honour i therefore the fe- 
 cond Mofcs ( which was promifed by the firf\, and which Men fhould 
 heare) hat|| broken the Tables of his Law ( wiicreupon his precious 
 'Incarnation, fuffcrtng Death, Refurreftion, and entring into Hea- 
 ven) ftood ) and hath flopt their entring into thy eares : and he hath 
 fent thee ffrong delufions (out of the fpirit of thy own invented fhew- 
 holineflfe ) as Saint ^aul faich : lb that thou belecvefl: the Spirit of ly- 
 ing, and livef\ according to thy flefhlyluft: tbatfothyown invented 
 fhew-holinelfe with thy falfe Key ( which doth not open the fuffering , 
 abd dying of Jefus Chrift in his Death ) doth deceive thy felfe. ' 
 
 71. For thou art not entered into the Father by the interccfTion 
 of men ^but by the precious Incarnation of jefus Chrift, and if rhoa 
 doeft not inftantly turne in the laft voyce of Gods call (whereas ma- 
 ny of you have been much called) and goe out from I'.abell •, then Mo' 
 /cjftandeth in wrath, and faith , Gird every oaehu fivnd to his fide, 
 and flay hu brother in BabeU : and fo thou deftroycft thy felfe : for the ' 
 Spirit of thy own mouth will deftroy thy felfe i fo that thou fhalt be 
 no moT€ ciAhd Babe ff f but fiercenetfe, wrath and fword within thy 
 felfe, which will confume thee , and not fpare : for thou murthereft 
 thy felfe, thou great wonder of the world. 
 
 72.0 how have all the Prophets written of' thee : and yet thou 
 
 I^wdt not thy felfe *, thou rideft fo upon thy fatt pampercfi Beaft : 
 
 .' ' and 
 
 « Or, becoming 
 Man. 
 
chap. 18. Of the prmifed feede of the fVoman. 2 3 3 
 
 and that riding pleafeth thee fo well, that thou wilt rather goe to the 
 Dev'ill into the Abyfle of Hell, than that thou wile light off thy Beaft. 
 What fhall become of thee then thou blind Babeli ? doe but yet light 
 off from thy great ugly Beaft \_ which indeed is ~\ thy might, pomp, 
 ftare,and pride •, behold ! thy Bridegroom cometh,and reacheth forth 
 his hand to thee, and would lead tlice out oiBabeU. 
 
 •73. Did cot he walke on foote upon earth ? He did not ride fo i 
 He had not whereon to lay his head : what kingdome dee you build 
 for him? Where is the place of his Reft ? Doth he not reft in thy 
 Arnies ? Wherefore doeft thou not embrace him ? Is he [ according 
 tothyReafon] too poore in this world , yet he is rich in Heaven-, 
 who wilt thou fend to him, to be reconciled to thee ? Tfce Mother of 
 Jefus ? O no, that will not availe : he doth not ftand behinde thee and 
 abfolve thy wickednefle, for thy inclination of falfliood : He knoweth 
 not thy y Letters which thou fendeft to him by the Saints, who are in y Thy Embaffn 
 the ftill Reft before him in the heavenly Element. and Mtffagfs. 
 
 74. The Spirit of their foules is in the ftillnefle , in the ftill habi- 
 tation before God : it doth not let thy rough finnes coire into it to 
 fleepe upon them, but its Imagination and whole will , ftandech di- 
 reftly bent into the Heart of God, and the * Spirit of the firft Princi- * Tht origmali 
 pie of its originall fource fayth i Lord, when avengeft thou our Bloud? property of the 
 And the meekneffe of Jefus Chrift faith •, Reft in the ftillnefle, till thy sptrit of their 
 Brethren alfo come to thee, who fhall beflaine in Bidiell for the wit- foutcsj'aitb. 
 neffe of Jefus- 
 
 75. » They make no interccflion for thee: neither doth it availe *TheholyrouIs 
 any thing : for thou muft be Regenerated anew, through earneft for- doe not pray 
 row and repentance : thou muft light downe from off thy Beaft , and far thee. 
 muft goe on foote with Chrift over the Brooke l^d'on^ into his fuffcr- 
 ings and Death : and through him thou muft rife againe out of his 
 Grave ; thou thy felfe muft come to this : another cannot fave thee : 
 thou muft enter into the Birth of Jefus Chrift, and with him, be con- 
 ceived by the Holy Ghoft : thy foule muft in the Word, and in the 
 New Man Chrift, in the (^ one Eternall 3 Element, be borne j^or 
 brought forth ~] out of the foure EIements> into the water of the Ele- 
 ment of Eternall Life ■■, thy Ant'ichriftian fained Fables help thee not •, '' Or, PaUh. 
 for it is faid, fuch ^ beliefe as a People have,fuch a God alfo tliey have ' Fore- fathers. 
 to bleffe them . «' Or, done Mi- 
 
 7 6. But that thy ' Predcceflburs after their Death have ^ appeared racla. 
 in Deeds of Wonder ( upon which thoa buildcft ) that was caufed by • Or, Imagmi' 
 the Faith of the Living, and their * Imaging in f or impreffe upon ] tion. 
 their Tinfture, which is lb ftrong that it can remove Mountaines : ' Ofifaches 
 An evill Faith alfo ( if it be ftrong ) can ( in the firft Principle ) ftirre and Conjurers. 
 up Wonders, as may be feencby 'Incanution, and by the wicked 8 Or, It was 
 ftiewers of figncs before Fharaob : s as they bcleeved, fo it was done, done according 
 
 H h 77. And to their Faith. 
 
2 34 ^f ^^^ from i fed fee^e of the fVoma», Cbap.iS. 
 
 77. And while rhe Falrli of the Living [ at the time of thy fore- 
 fathers j was yet Ibmewhat good and pure ( L as 3 to the klagdome 
 of God ) iVill, ( and they did not feek their Bellies and pomp [as rhey 
 doe now ] ) therefore their Faith [ or Beliefe] pierced into the Hea- 
 ven, into the [ pure "J Element, to the Saints [ or holy foulcs 3 : who 
 thus did alfo naturally appeare with Works of Wonders[or Miracles] 
 to the Living Saints ( in their Element ) in the ftrong Faith, which 
 [_ Works of Wonder 3 were onely comprehended [or taken hold oQ 
 •1 Or, the utt' in the Faith, and that ^ not imparted to the ungodly. 
 godly did net 78. For one Tinfture caught hold of the other : fo that the Saints 
 farta^e of i departed,] (in the Elementj became longing after the ftrong faith : 
 them. ef^ccially thofe [Saints departed] that on Earth had turned many to 
 
 Righteoufneife, for as every ones works of Faith follow after them: 
 fo alfo their will to turnetnore Men ftill, followeth after themj and 
 ♦ therefore one Faith ( in the Tinfture of the Holy Element ) caught 
 
 the other, and fo [ Mlracles,or ] Works of Wonder, were done at the 
 Memorialls of the Saints ; this God permitted for the Heathens fakes, 
 that they might fee, that the Saints that were flaine , [or departed ] 
 ^ So that God ^^^^ '" ^°^> ^"'^ ^^^^ there was another ' life after this , that they 
 u the God of ftiouldturne and be converted, and therefore God fuffered thefe 
 thclivinz and works of wonder to be done. 
 
 not of the dead. 7^' ^"'^ '" ^^^ Ground of the Originality, it is not fo, that one that 
 is departed hath power to help one that is living, into the kingdome 
 of Heaven; or that they fhould undertake to bring and report the 
 miferies of the living, before God, and pray for them j for that were 
 a great difrefped to the Heart of God, which without interceffion or 
 their prayer, powreth forth his Mercy qver all Men with ftretched 
 out Armes : and his voyce is never any othtr than onely thus : Come 
 yet all to mcc^yee bungry andthirfty^ audi wiilrefrejbyou , Matth. ir. 
 He faid, Come to mee,I will doe it wiHingIy.Alfo,It is delight to mee, 
 to doe well to the Children of Men. 
 
 80. Who is it that will prefume to undertake, to ftand before the 
 fource [ or fpring J^of the Mercifulncfle, and make interceflTion [ or 
 pray ] for ofiC that ii^vocateth thettt ? As if the Love irr the Heart of 
 God were dead, and did not defire to helpe thofe that call to him, 
 whereas his Armes continually without end ftand ftretched out, to 
 help all thofe that turne to him with their whole Heart. 
 
 8 1. Thou wicked Antichrift, thou fayeft, that faith alone doth not 
 juftif'e the foule , but thy invented wOrks, ( for thy avarice or cove- 
 toufneffe ) thefe hi'uft doe t!he tfced : wherein wilt thou be regenera- 
 ted ? in thy Maujimf [ or Belly-God,] or through the Birth of Jefus 
 Ghrift ? Which is neereft of all to the Deity ? thy works paffe away, 
 and follow thee, in the ftiadow •, yet the foule hath no need of any 
 Ibadow J but it mnft be earneft : it muft enter in through the Gates of 
 
 the 
 
Chap.lS. Of the promifecl fei^e of the mman. jj- 
 
 thcDeepe, and muft pafle through the Centre of the [grimme j 
 fiercenene of Death, through the wrath of the Erernall Band, to the 
 meekc Incarnation of Jefus Chrift, and become a member of the bo- 
 dy of Chrift, and receive of his fulnefle, and live therein i his Death 
 muft be thy Death : his ElTences muft flow in thee : and thou muft 
 Jive in his fource, [ property or vertue 3 '• thus thou muft be regene- 
 rated anew in him, if thou wilt ftand before his Father : elfe nothing 
 will help : if there had been any thing in the whole depth of the Dei- 
 ty, that could have helped, God would have beftowed ic upon Adam* 
 and would not have let his Heart, ( againft the courte of Nature ) to 
 become Man. Biit there was no Counlell [or Remedy), neither in 
 Heaven, nor in this world, except God did become Man. Therefore 
 be thou in earneft anddoenot feeke by-wayes toBabell. 
 
 82. God indeed (in former times ) permitted much (for thecon- 
 verfion-fake of the Heathen ) : but he hath not ordained the Anci- 
 chrift to be fo ( in his Covctoufnefle, Ordinances f or Lawes ] and 
 brabble in their CouncclJs : ) where Men have ftopped the mourh of 
 the Spirit of God, that it fiiouM fpeak no more : but that the ^ Spi- ^ Viz. Thofe 
 fit of this world fhuuM fpcake, and build a Kingdome of Heaven, Tip- that are iearn- 
 on Earth, in lawes, Difpatations, and great talkings', and therefore cd inReafoa 
 that Kingdome of Heaven, npon earth, muft be bound up with preci- is the umver' 
 ous Oaths or Covenants, (becatife it ftood not in the Liberty of the fitks. 
 Holy Ghoft ) th^c fo h mtghc be fact and lufty, great and wanton, and 
 never be broken. But it is come to be a Eabell of Confufion thereby > 
 and in the Ctinfufion it breaJteth [^ or deftroyeth ] it felfe. 
 
 85. If ntrw tliou wilt behold the virgin Mary^ with her Sonne Je- 
 fus Chrift, then thou fhalc finde'thacfhee harh been juftlfied and faved 
 through her Sonne : although fhee is come into great Perfeftion, as 
 a 'Bright Morning Scarre,above other Srarres : and therefore alfo the \A holy or /V/ 
 Angel called her blefled among Women , and faid j Tbc Lord is With morninefiarrc 
 thee : But fhee hath not the Divine Omnipotence. or as a halfe 
 
 84. For the Word ( which God promifed in the Garden o(Eden) Lucifer before 
 fprung [ and budded ) in the light of her Jifci in the Centre of God \ hefeil. 
 and when the Angel Gabnel ( from the Command of the Father ) 
 ftirred that.[ Word of the promife ] with the Mefiage, then it let it 
 felfe into the chaft virgin ( "^ in the Element ) in : and not fis wholly «-i ijt the Ek- 
 and altogether into the fonle of the virgin, or into the earthly body ment before 
 that fhee was " Deified •, no ; for Chrift himfelfefaich, None goeth in- Cod. 
 to Heaven but the Sonne of Man, who 5s come from Heaven.and who n qj. qo^^^^ 
 is in Heaven : all others, muft goe through him into Heaven : *he is ^Htu in the 
 their Heaven, and the Father is his Heaven ; he was in the Heaven and Vather andhis 
 alfo .( in the bofom of the virgin ) in this world ■■, the world was made members are 
 through him, how then could it comprj^ond^lHfh? inbim. 
 
 8 J. Thevrrgtn comprehended f or conteined him ] as a Mother 
 H h 2 doth 
 
r^ 6 ^f ^^^ promifed feede of the weman* Chap, 1 8; 
 
 doth her childe, fhcc gave him the racurall Elibnccs which fhee in- 
 liefircd from her Parents, thofe he alTumed to the Cicaturc, which, 
 was God and Man, ihe Eilcnccs of his Mother ( in her virgin-Matrix, 
 out of tiefh and blond ) he alVumed to the Limbus of God ( out of the 
 Q holy J Element ) and in thefc became a living foule, without ble- 
 minring of the j holy ] Element : and the Word was in the naiddeft : 
 the might i ftrcngth J height and depth of the foule, reacheth even in- 
 to the Father : and the outward kingdome of this world hung to the 
 p j^ourt Ele- inward, as the foure Elements hang to the j^ one] Element, p which 
 ments. '" ^^^ ^"^ ^^'^ V^^^ ^^^Y againe, and goc through the fire. 
 
 %6. And as the childe is another perfon than the Mother , and as 
 the chiides foule, is not the foule of the Mother, fo alfo here in this 
 place. For the outward virgin could not comprehend, that fhee did 
 bcare the Sivioor of the world : but fhee committed that ( in her vir- 
 gin-chaftity ) to God, whatfoever he did with her, ftiee would Itill be 
 contented with it. 
 
 87. But thou abominable Antichriftian Beaft,that wouldft devout 
 all, this thou fhalt know concerning the holinefle of the virgin Mary -, 
 that the virgin Mary is higher, and hath a greater fuUnefle of the 
 Glance f or Luftre^ than another childe, out of another body ^ al- 
 though ( thou evill Eeaft ) art fcarce worthy to have this told thee, 
 fhou art fuch a devourer ; yet, becaufe the Counfell of God hath con- 
 cluded fo, ^ it fhall ftand for a witneffe againfl thee, in thy JudgCr 
 ment. 
 
 88. Behold, doefk thou know how a childe cometh to be flefh and 
 bloud ? and in the end a living foule ? and doe you not know that the 
 Tinfture of the Mother is the firft, when a childe fhall be conceived ^ 
 which is done in the defire of the will between Man and Woman ; 
 where then the feede \_ for the childe '] is fowen, and then the Tin- 
 fturc in the Matrix afiumech it, with the mixture of the L ntbiu of the 
 Man. And though the outward Mother doth not defire [_ to have ] 
 
 'Of, the iftt' *the childe, ( but defirethma.iy times onely to have herpleafure) 
 pregnatien. yet the inward [Mother ] doth defire it, and alfo firft of all impregna- 
 ^Or, the Word teth it felfe in the TinfSure •, and then attradeth the ^Fiat to it, aiid 
 tffbich then holdeth the Limbm of the Man, and becometh impregnated. 
 formeth and 89. But now that Tinfture qualiheth [ or mixeth] with the whole 
 
 createtb. body, and alfo with the. foule ', for if it [ the Tinfture ] be faithful], 
 
 then it reacheth the, virgin of God in the Element , and it is rightly 
 » Tbe foule. . the habitation of the holy foule, in which God afTifteth t it. 
 
 90. Now thus the childe (jualifiethf or mixethj with the Mother, 
 
 and with all Effences, till it kindleth the light of Life, and then the 
 
 childe liveth in its [own] fpirit,and the Mother is its dwelling houfe : 
 
 fl T^? f!>uk of but now feeing the foule of the childe is generated out of the L'mbm^ 
 
 thQcbilde. and out of the Effences of the Mother, therefore." it is indeed^ halfe 
 
 the. 
 
 ^ npiiU be 
 manifefted. 
 
Ghap. 1 8. Of the pomijed feede of the woman, 
 
 the Mothers, though now it is become the proper own of ir felfe. 
 
 91. Thus alfo in Chrifl : the will [to the childej was the Mothers, 
 when the Angel declared the Melfage to her,and the Tindure(which 
 received the^./ai'/o of God,and brought it into the will that fhee was 
 thus impregnated ir. the Element ; rhac was alfo the Mothers, and thas 
 the Deity was conceived , in the Mothers Tindure, in herwilJ, like 
 another naturall childe. 
 
 92. Seeing then that thefoule ot her childe was in the holy Trini- 
 ty, what doeft thou think here ? being it went forth out of the Mo- 
 thers Effcnces, whether might not the holinefle of the childe ( efpe- 
 cially his high Light) in the Mother fhlne bright and glorioufly ? and 
 whether this Mother may not rightly ftand upon the Moone, and de- 
 fpife that which is earthly ? as is to be feene in the Revelations [ of 
 
 95. For Ihec bare the Saviour of all the world, without any earth- 
 ly mixture : and fhee is alfo a virgin of chaftity, highly blelTed by her 
 Sonne Jefus Chrift, in the Divine Light and Clarity * more than the 
 Heavens, like the Princely Thrones of the Angels. For out of her 
 went forth the body, which attraftech all members to it i which are 
 the children of God in Chrift. And therefore her Glance [ Lufire or 
 brightnefle]isabove the Glance of Heaven: and the Glance of her 
 foule is in the holy Trinity, where all other children oiAdam ( which 
 are borne Q or begotten 3 in Chrift) are alfo Members therein, in 
 that One Chrifl Jefus. 
 
 94. Or doeft thou think I make a God of her : no : the Invocation 
 doth not belong to her : for the might [ or ability ~\ to helpe, cometh 
 onelyout of the Father, through the Sonne •, for in the Father onely 
 is the fource Qot fountaine Jofthe Oinnipotence which he in the 
 Sonne fpcaketh forth, for the might, cf the l\rength, is in the firfi:- 
 PrinciplCjwhich is the Father himfelfe, and the Sonne is his Love,and 
 y Light : (0 now the virgin Miry dwelkth in the Heaven, in the Light 
 and in the Love of the Father : as alfo all other Saints [ doe 'J . 
 
 95. But that they feine, [ or babble, ] chat fhee was taken up into 
 heaven alive with foule and body,and that fhee can carry our miferiesi 
 and prefent them before her Sonne : I would faine know what under- 
 ftanding and knowledge the Author of fuch an invented fable, hath 
 hadofthe kingd me of Heaven : furely, he tooke the kingdome of 
 this world, to be Heaven. 
 
 96. Merit pafle, and it is true, that fhee may be in H6aven with 
 body and foule : but with fuch a body, as Mitfcs and El'as had upon 
 Mount Tabof ( in the Apparition before Chrift f at his Transtigurau-' 
 on ] ) vl\. that new body out of the Element : thetranfitorie \_ cor- 
 ruptible body ] belongeth to the Earth, for if wee could have fubfi- 
 flcd ID God, with this [ tranficory and corruptible '\ body, God would 
 
 not 
 
 23.7 
 
 ^ Or, above tf?e 
 clarity of the 
 
 or Glance, 
 
^ » 8 Of thi ffcmifed feede of the H^oman, Chap. 1 8, 
 
 not have become Man, and have dyed for us. Even as all the Apoftfes 
 of Chrift are dead, and yec Ih'e > and fo niay It alfo be, that the body 
 of the virgin waschange"! into a heavenly, and laid off the Earthly. 
 Wha? doch that svalle us ? Shee is no Goddefle. 
 
 97, And the Invocation of the Saints, is wholly againft the natare 
 of the firft Principle. Shee is with God indeed, wee need nottodif- 
 pute that •, but wee fhould onely look to it , that wee alfo may come 
 to her [_ where fhee is 3 in her Sonne , and then wee fhall have erer- 
 nall joy with her, for that fhee is ( from the Grace of God) become 
 the blelTed of [a!l ] Women,and that wee feis the greene Lilly twigge 
 on her, and that fhee is the Mother of our faivation , out of whom 
 falvacion is borne, through God. 
 
 *Oupurlfpng Of^ Turgatorie. 
 
 f"^' 98. That invented and well forged Purgatory hath fome ground 
 
 in Nature, but in fuch a way ( as it is taught) it is a lye : and the gree- 
 dy 1^ defire of j filling the unfatiable Belly of the fierce Q ravening ~\ 
 Beaft, fticketh therein : for it hath founded its kingdome of Heaven 
 thereon, an^ harh taken upon it to have the Keys of Petcr^ ( which it 
 never had at all ) to [ open and (hue ~\ Purgatorie. 
 
 99. Yet I grant that it h.ith the Key, to open Purgatory with ', but 
 the other Key which it hath, will not open the kingdome of Heaven ; 
 But onely the rich Chift of Gold, out of which the [ fuppofed '] Maids 
 \_ or virgins '] receive their wages, and are fent (with brave palVports) 
 into Purgatory , then the * Strumpet thinketh fhee goeth to Heaven, 
 a The irhore to Saint Peter^ and thus the falfe God beguileth the falfe Goddelfe. 
 thcApoftate " joo. O! thou blinde world with thy forged Maffes for foules, fuch 
 unfaithfitU as thy BicOing is, fuch thou art thy felfe ; thou doeft all for money : 
 foule. ifnothing be given thee, thou wilt keep no Solemnity or Proceffion. 
 
 If thou wilt pray for thy Neighbours foule, doe fo while it is between 
 Heaven and Hell, in the body of this world , then thou mayeft etteft 
 fomewhat : and it is very pleafing [and acceptable] to God, that thou 
 defireft to be one body in Chrift : and thou helpeft the neceflity [ or 
 want ~\ of thy fellow- member , and to bringiiim into God , it is the 
 pleafure and will of God, that one [help] to beare the burthen of 
 another : and to be faved in one brotherly Love, and in one body. 
 
 loi. Thou blinde Minifter to the Kingdome of Antichrift, when 
 thou fayeft Maffe for foules : How js itjthat fometimes thuu takeft up- 
 on thee to ranfome a foule which is in Heaven, or altogether in the 
 Abylfe with the Devill ? Doeft thou not think that the Devijl mocketh 
 thee ? Or how canft thou help them that are in Heaven ? Thou crieft 
 out [ and fayeft] they are in paine [ and torment J , and thou art a 
 lyar in the prefence of God : and how then will that holy foule blclVe 
 thee, and give thee thanks ? How is it, when thou thv felfe art in the 
 
 Abyffe 
 
Gbap.i^, Ofthe€ntringofthe[oukstoGocl, 235? 
 
 Abyflc with all Devills ? that thou ftandcft , and wilt ranfom others 
 out of Purgatory,and that for money, which thou afterwards fpendeft 
 with Whores ? O fie upon thee ! thou great Whore \_ or Harlot ] how 
 haft thou made for thy felfe a heavenly kingdome upon Earth, for thy 
 voluptuoufnclfe, and deceiveft the posre foule of Man : thou muft ei- 
 ther turne, or goe into the Ecernall Purgatory. 
 
 102. And now feeing there is fomewhat in Purgatory, and that all •» Or, the Wolfe 
 is not fo dead ; ^ as the Wolfe of the Beaft feigneth \ whereby he may of the Beafi gi- 
 devour the Beaft (and the Woman that fttteth thereon, ) and he is veth it forth. 
 Jiimfelfe a Wolfe, and there hangeth a Fox behinde him, and in the 
 Fox there groweth up an Q other ] Antichrift agame , never a whit 
 better than the firft *, he goeth flattering with his «= Foxes skin •, fmel- <=Or, Foxis 
 ling about ( and the Wolfe fticketh therein ) till he getteth the king- Tayle. 
 dome [^ or Dominion ] : if he fhould come to be 0I4 enough , how 
 would he devour the poore peoples Hennes, in the fierce [ cruelty J ? 
 therefore the Lilly in the Wonder deftroyeth him , which groweth 
 towards the North (^ or midnight '] in the [bitter or ] fierce ftorme. 
 
 I05. Seeing the world forgcth fo much concerning Purgatory, 
 therefore I will alfo fct downe the Ground of it in the Light of Na- 
 ture, and fee how it will be endured, and whether wee can fearch it 
 out or no : for wee muft looke upon Life and Death : and upon the 
 Gate where the foule entereth through Death into Life, and [ upon ~ 
 all the three Principles : becaufethe Koote [ the Pith or Kernell 
 lyeth therein. 
 
 Chap. XIX. 
 
 of the €ntring of the foules toCjod^ and of the 
 wicked fouUs Entring into Perdition^ 
 
 The Cfate of the Bodies break ing off \_ or Part- 
 ing ] from the Soule, 
 
 I. ¥ F wee confider now (in the light of Nature) of Man (the Image 
 .1 of God, ) of his beginning, and of his Eternal! enduring, being 
 ]^.^_ r or fubftance J j and then of rhe breaking of his body, how bo- 
 dy and foule part afunder ■■, and whither the foules goe, when the Spi- 
 rit of their breath doth breake [ or diflblve '] in them, and the fpring- 
 ing or moving in theTinftureof this world doth ceafe j then wee 
 finde the ground of the unquietnefle of the foule, when it is fevered 
 from the body [being ] unregenerated : from whence lamentation 
 
 and 
 
• mangling , 
 diffentiott and 
 warrwg 
 
 blindc. 
 
 340 P/ ^^^ €ntring of the Joules to god, Chap.i^« 
 
 and defiring arifeth : from whence then the Labeli of ConfufTOn hath 
 arifen : fo that very many things have therefore been invented to 
 Raiifom foules [ cue of Dirtreffe J . 
 
 2. Many of which [things J have no foundation in the light of Na- 
 ture, nor can be found [therein j: But were rather invented for 
 ^por Livittgs» Covetoufneffe, and for •* filling of the BeHy,and for dcceit,upon which 
 the Antichriftian kingdome is founded : and thereout is a right BabetC 
 of Confufion come to be, out of which then alfo the [ Grimme,fierce, 
 cruell enmity and hatred is arifen, from whence Babe// is broken in her 
 felfe, and Q Enmity ] 15 generated out o(' Babe'/ : and ir is the fierce 
 wrath of God which appeareth in the breaking [ or deftruftion ] of 
 BabtUy becaufe fhee is generated in the Deceit- 
 
 3. But now that the wrath devoureth all,and wholly darkneth the 
 My/ieriaj [ Myfteries or hidden fecrets, ] and maketh the fource [ or 
 quality 3 of the Eternall Birth [ to be ] a Darkneffe, ( onely that it 
 may exalt its wrath, ) and feeth nothing in the Birth of Eternity, but 
 bringeth all things that are therein, to nothing •, that is a very great 
 BabeU^ foric not onely devoureth it felfe, but maketh it felfe * ftark 
 blinde in Nature j and it maketh of Mans Image, meereevill wolvifh 
 Beafls, which think that they are gone out from Babel/^ and yet are 
 begotten in Bd^i//, and are in the body oftheevill devouring Beaft» 
 and fo devour the houfe of their Mother, and manifeft it to be a vile 
 ftincking Lake, and yet themfelves will not goe out from it , and it is 
 altogether a Kingdome, which continually generateth it felfe , in its 
 own voluptuoufnefle and pride, and alfo continually manifeftcth its 
 own fhame, and devoureth it felfe in the wrath of its own finnes, and 
 is rightly called BabeU. 
 
 4. But if wee goe out from Batetl into the New Regeneration, and 
 confidcr our corruption, wherein the poore foule lyeth captive, and 
 alfo confider our Regeneration in Chrift Jcfus> how wee are regene- 
 rated out of God, and then, how Man muft enter into this new Rege- 
 neration, and be regenerated in the Birth of Chrift •, then wee ihall 
 well finde what the unquietnelTe of the foule is after the [^departure 3 
 or breaking oft' of the body. 
 
 5. For, the foule which is out of the firft Principle (out of the 
 Band of the Eternity) was breathed into the Element of the body, 
 to [ be ] the Image of God, out of the ftrcng Might of God, and en- 
 lightened from the Divine tight, fo that it hath received an Angeli- 
 call fource [ or quality ] y but when it went forth, out of the Light of 
 God into the Spirit of this world, then there fprung up in it , the 
 fource of the firft Principle : and it neither faw nor felt the kingdome 
 of God any more •, till that the Heart of God fet it felfe in the midft 
 againe j into that, the foule muft enter agair e , and be borne a- 
 new, 
 
 6. And 
 
Chap.ip. Of the Entring ofthefiu/es to God. 241 
 
 6. And that it might doe this, therefore the Heart of God became 
 
 a humane s foule, and flew (by his entring into Death) the Spirit of iQnt Cofie 
 
 this world : and brought the fulnefle of the Deity againe into his hu- hath hiimnKe 
 
 mane foule : fo that wee alfo may altogether in his ( as in our own ) body. 
 
 humane foule,through him,preffe into the holy Element before Godj 
 
 and now there is nothing to hinder us but our own vile lluggilli drow- 
 
 f.neffej tliat wee fuffer our felves to be fo wholly and altogether lead 
 
 by the Spirit of this world, with pride, exaltiqg of our felves to ho« 
 
 noun and eftecme, and greedy filling of the Belly [ with plenty 3 : 
 
 and wee look no further , [_ to confider 3 that wee are but Pilgrims : 
 
 andthatasfooneas the Spirit of this world hath laid hold of us in 
 
 the Mothers body [^ or womb '] , wee are then Pilgrims, and muft tra- 
 
 vaile with our foules into another Countrey, where the earthly body 
 
 is not at home. 
 
 7. For as this world breaketh and paffeth away , fo alfo all flefh 
 ( which is generated out of the Spirit of this world ) muft breake and 
 paffe away. Therefore now when the poore foule muft depart out of 
 this body , wherein yet it is generated •, if then it hath not the new 
 Garment of the Regeneration of the Holy Ghoft in it, and is not clo- 
 thed with the Mantle of Chrift, with his Incarnation, fuffering,Death, 
 and Refurreftion, in him ; then there beginnerh great forrcw and un- 
 quietnclle •, r.^-"^- J 'J7 thofe onely,.which at the breaking of their bo- 
 dies are but in the Gate : and fo fwim between Heaven and Hell j and 
 
 .there then ^ is i^ced of wreftling and ftrugling, as is to be feene by ve- 
 ry many whqn they are a dying. 
 
 8^ There then the poore foule in the firfl: Principle doth 'move in 
 the boore of the Deepe,being clothed with the vertue (^or power of 
 the Dooainioiiorl Region of the Starres,appearing in that [fhape or] 
 forme of the body, which it had here : and many of them defireth this 
 or that, which was its laft Will, in hope thereby to attaine abftinence 
 and 1^ quietneffe or ] Reft : alfo many by night ( according to the fy- 
 dereall fpirit) Ihew thcmfelves very difquiet with tumbling and tof- 
 fing of the body vWhich our Learned Men from the Schoole of this 
 world, afcribe to the Devill, but they have no knowledge [or under- 
 ftanding 3 in it. c .. .> . 
 
 p. Seeing therefore that this is the weightieft Article •, and cannot 
 be ap]?rehended in fuch a way •, wee will defcribe the dying of Man, 
 and the departure of the foule from the body, and try, if it might fo 
 be brought to knowledgf,that the Reader may (;:oraprehend the[truej 
 * meaning of it. ^ 6T,u»cicr- 
 
 lo. Mans Image borne of a Woman,her€ in this life,is in a three- ftandin" of it 
 fold forme, and ftandeth in three Principles [ or beginnings ] i t^*^. 
 the foule, .that, hath its originall out of the firft Principles ou: of the 
 ftrong and fpinre Might of the Eternity •, and it fwimmeth [ormo- 
 
 I i veth] 
 
 ^ Ovybegimeth 
 the wreftiiug, 
 
 'Sw'iKgy or 
 fwimme. 
 
• Sp&rlillng 
 fortby or dif- 
 cavered. 
 
 24 »' Of the entriftgof thefouies t9 God, Chap.i^. 
 
 veth ] between two Principles, begirt wirh the third [ Principle ] -. 
 it reacheth with its originall Roore , into the Depth of the Eternity, 
 in. the fource [ or quality ] where God the Father from Eternity en- 
 tereth ( dirough the Gates of the breaking through, and opening,) in 
 himfelfe, into the Light of Joy : and it is in the Band,where God cal- 
 leth himfelfe a jealous angry and auftere God : and is a fparkle out of 
 the Allmightineffe, ' appearing in the great Wonders of the wifdome 
 of God, through the deare virgin of Chaftity •, and with the forme of 
 the firft Principle,[ it ftandeth 3 »« the Gate of the foureneflc of Eter- 
 nity {^mingled, united, or] qualified, with the Region of theSunne 
 and Srarres, and begirt with the foure Elements j and the holy Ele- 
 ment ( fi^.the Roote of the foure Elements ) that is the body of the 
 foule, in the fecond Principle,in the Gate (^before or] towards <jod j. 
 and according to the Spirit of this world, the Region of the Starres, 
 is the body of the foule j and the ilTucofthefoure Elements is the 
 fource- houfe [conduit-houfe, or work-houfe, 3 or the Spirit of this 
 world, which kindleth the Region, fo that it [fpringcth forth or 3 
 worketh* 
 
 11. And thus the foule liveih in fuch a threefold fource [ or work- 
 ing quality 3 being bound with three •" coards, and is drawne of all 
 three. The firft coard is the Band of Eternity, generated in the riling 
 up of the Anxiety,and reacheth the Abyffe of Hell. The fecond coard 
 is the Kingdome of Heaven,generated through the Gates of the Decpc 
 in the Father, and Regenerated out of the birth of finnes,through the 
 humanity of Chrift, and there the foule alfo ( in the " Incarnation of 
 Jefus Chrift the Sonne of God) is tyed up, and is drawne by the deare 
 virgin, in the word of God. The third coard, is the Kingdome of the 
 Srarres, qualifying £or mingling] with the foule,and it is hard drawne 
 and held by the foure Elements, and carried and lead by them. 
 
 12. But the third Kingdome is not alfo in the Eternity, but is ge- 
 nerated out of the one Element in the time of the kindling of the 
 Fiat •, that now iscorruptible, and hath a ceitiin feculum j limit and 
 time, Q how long it fhall laft 3 5 and fo this Region in the foule 
 ( when the light of Life kindleth it felfe ) hath alfo a certain /ff«/«w, 
 and time of its breaking ', and that kingdome " bringeth Man up, and 
 giyedihim the fource of his manners [_ conditions and difpontion ] 
 will and defires to evill and good : and fetteth him in beauty, glory, 
 riches and honour : and makerh him an earthly God : and it openeth 
 to him the great Wonders p in him , and runneth along with him in- 
 confiderately to the endoflm feculum, terme, and end : and then ic 
 departeth from him ', and as it did help Man to his life, fo it helpeth 
 htm alfo to Death, and breaketh of) from the foule. 
 
 15. Firft, the foore Elements bre^k off from the [one] Element, 
 swd then the fource \_ or working faculty ] of the third Principle cea- , 
 
 feth j . 
 
 f^OtjRmes, 
 
 p Or, becBnitig 
 
 * 0r> EduU' 
 ' tetbUan. 
 
 fin the ¥jng' 
 dome of the 
 four Element S: 
 
Ghap. ip. Of the Entring of the fouhs to Cod. ^43 
 
 'erh i and that is the moft horrible thing [ of all] when the foure Ele- 
 ments breake in themfelvcs , and that is the Death, when the Brim- 
 ftone Spirit ( which hath its originall from the Gall, and kindleth the 
 Tinfture of the Heart) is choaked j where then the Tinfture with the 
 ihadow of Mans fubftance, goeth into the Ether,and remaincth ftand- 
 in^ with the fhadow, in the roote of the one Element \ from which 
 [ one Eleaient J the foure Elements were generated and gone forth ', 
 and therein onely confifteth the v/oe in the breaking, where one 
 fource-houfe is broken off from the foule. 
 
 14. But if now the "J Elfences of the firft Principle of the foule, 
 have been fo very converfant about Q or addifted to ] the Kingdome 
 of this world, fo that the Elfences of the foule have (ought after the 
 pJeafures of this world onely, in temporary honour, power, and bra- 
 very ■, then the foule (or the Effences oat of the firft Principle ) keep- 
 cth the ftarry Region to it ftill, as its deareft Jewell , with a defire to 
 live therein -, bat then [ the ftarry Region ] hath the Mother C^^^.the 
 foure Elements ) no more, and therefore it confumeth, wirh the time 
 it felfe, in the Effences oat of the firft Principle : and fo the Elfences 
 of the firft Principle continue raw, [_ or naked without a body ] , 
 
 15- "And here ftandeth the * Purgatory j thou blinde world,if thou 
 canft doe any thing, then help thy foule through the '^ftrait Gate : 
 now here if the Treider upon the Serpent hath not hold of the 
 coard, then it moft indeed continue in the firft Principle. Here now 
 is the great Life, and alfo the great Death, where the foule muft enter 
 into the one or the other, and that is its Eternall Countrey for after- 
 wards. For the third Principle fiiUeth away, and icaveth the foule, 
 and it can ufe that no more in Eternity. 
 
 ' Or, iJfuiHr 
 fubJlanUaU 
 faculties^ ttr 
 veniter. 
 
 'Or, Rejim^ 
 fire. 
 
 Of the ^ going-forth of the Souk, 
 
 i^. Seeing then, that Man is fo very earthly, therefore he hath 
 none but earthly knowledge : except he be Regenerated in the Gate 
 oftheDeepe. Healwayes fuppoferhthat the foule ( at the deceafing 
 ofthc body) goeth onely oat at the mouth : and he underftandeth 
 nothing concerning its " Deepe EQtnces above the Elements. When 
 he feeth a blew vapour goe forth out of the mouth of a dying Man, 
 ( which maketha ftrong fmell all over the chamber ) then he fuppo- 
 ftth, that is the foule. 
 
 17* O no, beloved Reaftn it isnotfo i the foule is not feene nor 
 comprehended in the outward Elements ', but that is the Brimftone 
 Spirit, the Spirit of the third Principle : for as when thou putteft out 
 a Candle, a filthy fmell and ftinck cometh from it, which was not be- 
 fore, when the Candle did burne •, fo here alfo, when the lighr of the 
 body breaketh, then the Brimftone Spirit is fmothered, from whence 
 that vapour and deadly ftinck proceedeth, with its working [Spirit 
 or infefting 3 poyfon. I i 2 ig. Un- 
 
 ExU.' 
 
 ''Deep Efeuth 
 all venues or 
 faculties tvbkh 
 are of a higher 
 originall ibm 
 the foure Ek- 
 mcntt. 
 
^'Breatfetb or 
 
 y B.'c» enamow 
 red, andmt 
 brol{e off" from 
 iL 
 
 244 (XfthtEntrhgofthtfouUstogod, Chap.Tp*. 
 
 i8..Undcr(\dnd[orconficlcr 3ic,^righc ; ic is the fource-Spiric- 
 [or working Spirit] out of the. Gall, which kindleth the Heart, 
 (whereby the life was ftirred) which ischoakcd, fo fooneasthe. 
 Tinflure in the BlouJ of the Heart is extinguifhed : The right foule 
 hath no need of fuch going forth, it is nnuch more fubtile than the 
 Brimrtone Spirit, although ( in the. life time ) it is in one onely fub- 
 liance. 
 
 19. Bur wheaihe Spirit of the foure Elements parteth , then the 
 right foule ( which was breathed into Adam) flandeth in its Princi- 
 ple ', for ic is fo fubtile that it cannot be comprehended i it goeth 
 through ftefh and bones, alfp through wood and f^one, and * ftirretb 
 none of them. 
 
 20. It may be comprehended [ as followeth 3 • if it hath y promi- 
 fedfomewhat ( in the- time of the body) and hath not recalled it, 
 then thit word, and the carneft promife comprehendeth it ( which 
 wee ought to be filent in, here •, ) or elfe there is nothing that com- 
 prehendeth it V but onely its own Principle wherein it ftandeth,whe- 
 ther it be the kingdome of Hell, or of Heaven. 
 
 2 1. It goeth not out at the mouth ( like a bodily fubftance ) : it is 
 raw [ or naked ] without a body : and inftantly paifeth (at the depar- 
 ture of the foure. Elements) into the Centre, into the Gate of the 
 Deep j [in the hidden Eternity^ j and that which it is cloathed with- 
 all, that, it comprehendeth, and keepeth it : if its rreafure, be volap- 
 tuoufnefle, might, [ or power,] honour, riches, malice, wrath, lying, 
 or the falfhood of the world,then the fierce might of the Effcnces out 
 of the firft Principle comprehendeth thefe things, through the fyde- 
 reall Spirit, and keepeth them : and^worketh therewith according 
 to the Region of the Starres •, yet the \_ ftarry Region 3 cannot bring 
 theSpirit of the foule into its own forme i but it praftifethits jug- 
 ling there»ith, and fo there is no reft in its • Worme, and its Worme 
 of the foule hangeth to its Treafure j as Chrift faid : ivhere thy treafure 
 Uythtreii thy heart alfo. ' ; 
 
 22. Therefore ithappeneth often, that the Spirit ofadeteafed 
 Man, is feene walking.alfo many times it is feene riding in the perfeft 
 forme of fire •, alfo many times in [ feme 3 other manner of difquiet- 
 neffejall according as the cloathing of the foule hath been in the time 
 of the body, )uft fo hath its fource [ or condition 3 been : and fuchia 
 forme, according to its fource, it hath { after the departing of the bo- 
 dy ) in its figure : and fo rideth ( in fuch forme, ) in the fource £ or 
 working, 3 of the Starres, till that fource alfo be confumed : and then 
 it is wholly " naked , and is never feene more by any Man : but the 
 Deep Abylfe without end and number is its Eternal! dwelling houfe j 
 and its works which it hath here wrought , ftand in the figure, in its 
 Tinft ure, and follow after it. 
 
 2g. Hath 
 
 ^Buddetb or 
 
 fiowstb. 
 
 »0r, COHfci- 
 
 end. 
 
 ^Oc,ri>ithMt 
 a 
 
eliap^ip. of the Entring of the [oules to (jogI. 24s 
 
 25. Hath it wrought good here, then ic fhall eatc that good : for 
 all finnes ftand before it in its Tinfturc, if it think inwardly in it felfe 
 of the kirtgdome of Heaven, (which yet it neither feeth nor knoweth ) 
 then it feeth the caufes, wherefore it is in fuch a fource [ or naifery] : 
 for it feJfe hath made that. And there all the teares of the oppreffed 
 and afflided are in its Tinfture, and they are fiery, ftinging and burn- 
 ing in ahoftile manner, fretting and gnawing in themfeh'csiand make 
 an Eternal! Dcfpaire in the Effences, and an hoftile will againft God j 
 the more it thinketh of ' Abftinence, the more the gnawing Worme ^ Or, Forbeny- 
 rifcth up in it felfe. ance. 
 
 24. For there is no light, neither of this world,nor of God, but its 
 own fiery kindling in it felfe,and that is its light,which ftandeth in the 
 horrible flafh of the grimnefle x which alfo is an Enmity to it felfe j 
 yet the fource is very unlike : all according to that which the foule 
 hath here burthened it felfe with. For fuch a foule there is no [ re- 
 medy or ] counfell, it cannot come into the Light of God i and al- 
 though S' L^etcr had left many thodfand Keys upon Earth , yet none ' 
 of them could open the Heaven for ^ it •, for ic is feperared from the ^ that foule. 
 Band of Jefus Chrift : and there is between it and the Deity, a whole 
 ^ Birth', and it is as with the Rich Man, L«/^. id. where rhofe that * Principle or 
 would come from thence to us cannot. And this mufl: be undcrftood Gulfc. 
 of the unrepentant foules , which thus in hypocrifie for fhew-holi- 
 nefle '] depart from the body being unregenerated. 
 
 2$. But there is a great difference in foules , and therefore ^ the fOr, their dt' 
 going to Heaven is very unlikejfome of them are through true repen- parture is alfo 
 tance, andforrowfor their Smifdeeds, through their Faith (in the uftlu-c. 
 time of their bodies ) (et [ or ingrafted ] into the Heart of God [and] g Or^ epill 
 new regenerated through the Birth of jefus Chrift"; and they inflant- dccdt. 
 ]y ( with the breaking of their bodies ) leave all that is ^ Earthly, and h Xrai'/j^ory or 
 inf^antly alfo lay off, the Region of rhe-Starres ; and they comprehend corruptible. 
 in their Effences of the firft Principle, the mercy of God the Father, 
 
 ,in the kinde Love of Jefu3 Chrift •, and [ thefe ] alfo ftand, in the time 
 of their bodies according to' the ElVences of the, foule, ( wh'ch they 
 receive from the Paffion and Death of Chrift) in the Gate of the Hea- 
 ven : and their departure from the body is a very pleafaht entring in- 
 to the Element before God, into aftill Reft, expefting their bodies, 
 without \_ irkfom J longing : where then the Paradife lliall flourifti 
 againe, which the foule rafteth very well, but eftedeth no fource [or 
 
 ,,warke] till the firft ddam ( f as he was J before the Fail ) ' t>e againe i q^. ^^ ^^^ ,,^_ 
 
 25. Thefe holy foules worits alfo follow them, in their Tincture of " "^ 
 
 the Spirit of the fou!e,in the holy EIement,fo that they fee and know, 
 how much good they have wrought here ', and their higheft delight 
 and defire is^ ftiil continually ( in their Love ) to doe more good •, al- ' 
 
 • tliough 
 
though without the Paradificall body ( which they [] fhall then 3 firft 
 attaine at the Reftoration) theyworkc nothing, but their fource 
 k Or Well- do- C qualitie or property ] is meere delight and fofc ^ welfare- 
 •p^J 27. Yet you are to know, that the holy foules are not fo voydc of 
 
 ability [ or power 3 j for their Eflenccs are out of the ftrong Might 
 of God, outofihefiift Prificiple ; although (becaufeof their great 
 huiriility towards God) they doe not ufe that f might 3 (whereas they 
 <ontinually cxpcft their bodies in that Itili reft with great humility ) 
 and yet their love and delight is fo very greac> that at feverall times 
 they have wrought gi eat Wonders [ or Miracles '] ( among the faith- 
 full ) upon Earth : vhich [ faithful] People ] fo vigoroufly fet thdr 
 love anddedie in them ^ that one holy Tinftuie took hold of the o- 
 ther, and fo through the Faith of the Living, wonders arc thus done, 
 for, tb.reu not h. ng imfc-^ibU .oFatc h, 
 
 28. And it is not hard (for the holy fonles, which arc departed 
 1 0r ttpon% ^""^"^ ^^^ '^y ) ^® ^f ^?-» e ' to a (tn^ng Faith of one that is Living *, 
 
 ' for the firme faith ot the living ( if it be borne of Gcd) rcacheth alfo 
 
 unto the kingdomc of Heaven, into the holy Element, where the fe- 
 perated foules have tlieir Reft 
 
 29, And now if the deceafed ( or feperated ) fouic , was here in 
 this world < Candleftick, and a declarer [ of the Name ] of God, and 
 tjuit it hath turned many unto Rightcoufneire : then it appeareth alfo 
 to the Living Saints, which incline their Faich fo ftrongly to them ^ 
 and it is not a jot harder now than in former times, when ( in the 
 tinres of the Saints) great Wonders were done : for the Faith of the 
 Living, and the Love of the feperated j^ foules ] towards the Belce- 
 ving SaintSjhath wrought them,in the ftrong Might of God •, and God 
 hath permitted it, for the converfion of People, that they might fee 
 the great Might ( of thofe [ that were ] deceafed ) in God, and that 
 thev are, and [ive,in another kingdome, that fo they might be affured 
 of tne Refurreftion of the Dead, by the great Miracles of the decea- 
 fed fouks i All which, in generall were put to Death for the witneflc 
 of Jefusj that the Heathen and all People might thereby fee, what 
 manner of Reward the holy [ People J had , when they laid downc 
 their life for the Teftimony of Ch rift : by whofe example many Peo- 
 ple alfo were converted. 
 
 go* But now that a Bdbell of confufion is come out of this (in that, 
 it is come fo farrc, that the Saints departed, are invocated [ or wor- 
 ifhipped 3 as Inrerceffours to God, and that Divine honour is done 
 them )-^his the holy foules departed, are not guilty of> neither here 
 they defired any luch thing, neither doe they prefent the miferies and 
 neceflities of Men before God •, But the fault lycth in the forged Su- 
 tn chain »r perftition of the wicked deceitfull Antichrift, who bath founded his 
 Tbrom, "' Stoole of Pride thereon j not as a living Saint, which (with the ho- 
 
 ly) 
 
n The Armt if 
 the CivUi 
 pover. 
 
 Cb,ap»i^. Of the Sntring ofihefouUs to God, 447 
 
 ly ) inclineth himfelfe to God ; but as an earthly God : he thereby ar- 
 rogateth Divine Omnipotence to himfelfe, and yet hath none ', but 
 is the greedy, covetous, proud Anti-chrift, riding upon the ftrong 
 "Beaftoi this world. 
 
 3 1. The foules departed, doe not prcfent our wants before God : 
 for God is neercr to us than the foules departed are ■■, and [ befides '] 
 if they fhould doe fo, then they muft have bodies s as alfo Paraditicall 
 fouFces [ or flowing properties ] fpringing up, and working, whereas 
 they are In the ftill humility, and meeke Reft, and doe not fuffer our 
 foure miferies to enter into them, but one holy Tindure takerh hold 
 <rf another to [ increafe ] the love and delight But they make not 
 of Chrift( their Great Prince) a Deafc Hearer, as if he did neither 
 heare, feele, nor fee any thing himfelfe:who ftretcheth outhisarmcs, 
 and himfelfe without ceaitng calleth with his holy Spirit, and inviceth 
 all the children of Men to the wedding , he will readily accept all, 
 if they would but come. 
 
 3a. How then fhould a foule come before Chrift , and pray fqr a 
 Living Invocatour, whereas Chriit himfelfe doth (^and, and invite 
 Men, and is himfelfe the atonement of the anger in the Father : For 
 the Father hath given Men to the Sonne : as himfelfe witneffeth ". 
 They were tbind and thou bafi given them to me, and I mU that they 
 be with meCf emdfee my Glory ^ ivb'icb thou haft given mee. 
 
 33* O thou confounded Babellf goe out from AntichrifV, and come 
 ( with a penitent heart and minde ) before thy mcrcifull Brother»and 
 Saviour of all Men : he will more readily heare thee, than thou come 
 to him : Step onely out of this wicked Babdi into a new Birth, and be 
 not fo much in love with the kingdome of this world ; thou art but a 
 nieere Gueft and ftranger in it : what availeth thee, thy «» tranfitory 
 honour [ from men 3 which fcarce lafteth one moment ? Thou fhalt 
 indeed get much greater C furpxfllng 3 joy and lionour in the new 
 Regeneration : where the holy foules in the Heaven and the Angels 
 will rejoyce with thee : Confider what joy and gladneffe thou wilt 
 ftirre up thereby in the Heart of Jefus Chrift : where then inftantly 
 the precious Talent ( the Holy Ghoft ) will be given thee : and thou 
 wilt get the Keys of the Kingdome of Heaven , that rhou thy felfe 
 mayit open ic : or doft thou think it is not true, doe but feek and try 
 with an earneft minde, and thou wilt finde wonders indeed : thou thy 
 felfe (hak know [ underftand J and ( without • any doubt at all ) affu- 
 rcdly fee in thy minde, out of what Schoole this is written. 
 
 54. Now the minde thinketh, that if all dK workcs of a fouie * 
 
 C which it wrought here ) fhail follow it in the figure ; then how fhaU . 
 it be,if a foule here hath for a long time P committed great abomina- f Oi, yvrougbt 
 tions, then they will be great fhame to it , if they muft ftand in the great criracs, 
 figure before its eyes ? This is a gre.it ftumbling block of the Devilis, Jinnes , and 
 
 which blajphmicr. 
 
 "Or, corrup' 
 tible. 
 
Jhamty or dif- 
 grace. 
 
 ^Hunter, or 
 
 the DivUl. 
 ^ Sinfulntlfi. 
 
 5-48 Of the Sntring of the Joules to <joi, Chap.ip^ 
 
 which plagueth the poore foole, and ufually forceth it thereby into 
 dcfpaire, lb that it felfe continually prefenteth its finnes before it, 
 and defpai ret h of the G race of God. 
 
 35. Now behold, thou beloved foule, who art dearly redeemed by 
 thy Saviour Jefus Chrift (with his entrance into the humanity, and 
 with his entrance into the Abyfl'e of Hell ) and plucked off from the 
 ^ingdome of the Devill, (in the Might of the Father) apd fealed with 
 his bloud and Death, and covered with his Enfigne oPTriumph i all 
 thy works ( [ both ] the evil! and the good ) which thou haft done, 
 follow thee in thefhadow, but not in the fubftance. nor in the fourcc 
 [or in the working property.] Yet they will not be any ^ prejudice in 
 the Heaven to the holy foules (which have turned into the Regenera- 
 tion, in Chrift ) : but theyfhall have their higheft joy concerning 
 them, in that they have ftuck in fuch hard mifery and finnes, and have 
 been plucked out of them by their Saviour Chrift, and from thence- 
 will arife meere joy, and rejoycing, that they are redeemed from the 
 •^'Driver of their finnes, and from great mifery, and that the "^ Driver 
 is captivated, which tormented them day and night in fuch ^finnes. 
 
 ■3,6. And there all tl'.e holy foules and Angells , ( in one Love ) 
 will highly rejoyce, that the poore foule is delivered from fuclv great 
 neceffKie [ or mifery ] ; and the great joy then takech its beginning 
 from thence, of which Chrift faid ', That there u mO' e]oyfor enc^nner 
 that repeatcthy than for ninety and nine righteom that need no repen- 
 tance : And the foule will praife God that he hath redeemed it but of 
 thefe great finnes j and herewith the praife of Chrift [ in ] his merit, 
 paflion, and dying for the poore foule, fpringerh up in Eternity,' and 
 it is the right Song of che redeemed Bride,which rifeth up in the Fa- 
 ther J where the foules fo highly rejoyce that the Driver is Captiva- 
 ted, and his t confederates £ or followers 2 '.' 
 
 37. And here is fuliilled that which King 04Z//^defcanteth upon ; 
 Thsujhalt rejoyce tofiCy haw the rvklfed are ncompinccd : how the wic- 
 ked Driver [ Hunter or oppreffour 3 and "Incendiary of malice and 
 wickedneffe is tormented, in his Prifon : for the finnes that are Vvafh- 
 edaway, fhall not appeare in Heaven (as in the AbyfleofHell) in 
 the forme of fire : but as Ifaias faid •, Though ihy finnes were aa red at 
 bloud Q ox Jcarlet ~\ ( if thou turne ) they jhall be I'ka woolly wh.te as 
 fnjtv : they ftiall ftand in a heavenly figure> for Men to fing of, in a 
 Hymne of Praife, and a Pfalme of Thankefgiving,for their deliverance 
 from the Driver. 
 
 38. And now feeing the departure of foules is various,ro alfo their 
 * fource [ quality or condition ] after their departure is various : fo 
 that many of the foales departed )^ are indeed for a long time in Pur- 
 gatory, if the foule had been defiled with grofle finnes. and have nor 
 a ttdiotti while rightly ftepped into the true earneft Regeneration : and yet doe hang 
 
 a little 
 
 ' Depindents. 
 complices. 
 
 " Occafionei'yOr 
 ftirrer up of 
 eviH. 
 
 * Or, torment, 
 y Or , have a 
 VJirgaloryfor 
 
Chap.i^. OfthtEmringofihefoulestoGod, 2^9 
 
 a little to it •, as it afeth to be with thole that have been laden with 
 tcmporall honour and might [_o{ authority and power ] : where ma- 
 ny times their own power and profit prevaileth over right: where 
 wickednelTe or malice ( and not wifdome, ) is the Judge j and here a 
 great burthen is laid upon the poore foulc : and that poore foule alfo 
 would tainc be faved. 
 
 59. Here comech Man and prayeth before God for forgiveneffe of 
 (inuesand the Fox hangeth behinde his cloake : he would be juftified 
 and his uurighteoafnelle ftickech in the Abylle, and that will not fuf- 
 fer him to enter into the New Regeneration : his coveroufnefle hath 
 taken too much hold of him : his wicked Babeli ( of Antichrifts cpini- 
 cnb) will not let him come to the true earntft converfion : they barre 
 up the Gate of Lo\'e, [ and ] the Spirit of this world ( in the hift of 
 the flefh) continueth alwayes [ predominant or ] chiefe. 
 
 40. And yet how ever> when the point [ or houre] of Death com- 
 tth, tliat the Confcience is rouzed, and that the poore foule begin- 
 neth to tremble for great feare at the [ Torment or ] fource of Hell ; 
 then thefe alfo would faine be faved ; though there is very lirtle fairh 
 in them, onely meere unrighceoufnefl'e, falfhood, and plcafure of the 
 Eaithly life: thegroanings and tearcs of the poore,ftand hard before 
 it, and the Devill readeth the Book of Confcience to the minde : and 
 cherc ftandethalfo befoce the minde, the plcafure of rhe world, and 
 i the party J would faine live [ foreewhat ] longer : and promifeth 
 to lead a life in f forbearance of evill or ] abftinence j and the minde 
 inclineth a little towards God, [^ or Goodnefle j : but the linnes beate 
 that [^inclination] downe againe: and then there arifeth great doubt 
 i n * unquietnelie : yet neverthelelTe,many of them lay hold on i he Sa- * Or yUmiiJjtt' 
 viour by a Threed. ou/iiejje, 
 
 4! . And now when Death cometh and fevereth rhe body and foule 
 afundcr i then the poore Ibule hangeth by a Threed [_ ot Faith ] and ^ Budded cjfeH' 
 will not let goe : and yet its * ElTences ftick f. ft in the anger of God, tiaUvertues. 
 rhe fource [ or paine J of the grolVe finnes '' torment it, the Threed ^jj/Ty/e «p in it. 
 of Faith ( in the New Regeneration ) is very weake ; and here there- 
 fore now they muft prclTe through the Gate of the Deepe, through 
 the palTion, and through the Death of Chrift [ through the kingdome 
 of Hell ] to God : and Hell hath yet a ftrong Band about the fou!e,the 
 falll ood IS not yet wafhed oft. 
 
 42. There then faith the Bridegroome , Come : on the other fide 
 faith rhe poore foule, / camtoc xe(-> m L<tr/ip is -notytt trimmed^ never- 
 thelefle, icholdeth the Saviour faft by the Threed [of Faith : 3 and 
 fetteth its Imagination [_ or Defire j ( through the Threed of Faith, 
 and coufider.ce ) further into the Heart of God : where then at laft 
 it is Ranfomed out of rhe Putrefaftioii , through the PalVion of 
 Chrift. 
 
 K k 43. Buc 
 
250 
 
 ' OiyfTvimme. 
 
 bringeth forth 
 4miber» 
 
 Of the Sntringof thefouUs to God. Chap.i^, 
 
 45.. But what !cs PatrcfaOion is, my foule ctoth not define to try 
 hf parti cipating with rlieiii', for it is rheir abominable linne?, which 
 art kindled in the anger of God , there muft the poore foule ^ Bath,, 
 till it come into the Reft, thiough the fmall faith ; where its Clarifica- 
 tion [ or Glorification J Iball not in Eternity be like the true-borne 
 Saints. Although indeed they are Redeemed out of Hell, and have 
 fruition of the heavenly ]oy : yet the greate(\ Joy ftandeth in the ear- 
 ned Regeneration, wherein there fpringeth up Paradificall vertue (^or 
 power 3 snd wonders. 
 
 44. And thy worldly Bravery, Glory, Beauty, and Riches, will not 
 exalt thee before God, as thou fuppofeft, nor yet thy Office which 
 thou didft beare here, be it the Kingly or Priel^ly Office j if thou de- 
 
 •lireft to be in Heaven, then thou muft ( through thy Saviour ^ be new 
 borne ; thou muft endeavour to bring thy Snbjcfts unto rightcouf- 
 neffe, and then thou wile fhine (with thy Office ) as bright as the 
 luftre of Heaven, and thy works will follow thee. O Man confidcr 
 thy felfe in this. 
 
 45. But thou earthly Babelly what fhall I write much of thee for ? 
 Indeed I muft fhew thee the ground , that thy hypocrifie may be 
 brought to light , and that the Devill may not continue ( infuch a 
 manner ) to ftand in an Angelieall forme,and in the voluptuous king- 
 dome of this world (in Man) be. a God, which is his highef\ endea- 
 vour. 
 
 4<5. Behold, thou calleft thy felfe a Chriftian, and thou boaftefk 
 (]that ] thou art a childe of God : this thou confeflTeft with thy mouth, 
 but thy heart is a theefe and a murtherer : thou endeavoureft after 
 nothing elCe but honour and riches : and thy Confcience regardech 
 little by^ what meanes thou attaineft them [ whether by hooke or by 
 crooke ] j thou hafl a will,one day, to enter into earndt Repentance, 
 but the Devill keepeth thee back that thou canft not j thou fayft to 
 morrow [ to morrow J and that is alwayes fo, from tinfie to time : and 
 thou thinkeft with thy felfe, if 1 had my Chift full, then I would give 
 to him that hath need £ and become another Man ] : If I had but e- 
 nough to ferve my turne [ aforehand '] that 1 nwy not come to want 
 my felfe •, this is thy purpofe till thy €nd,which the Devill perfwadeth 
 thee, that it is farre off from thee. 
 
 47. In the mean whilej thou confumeft the fweat and bloud of the 
 needy, and thou ga therein all his raiferies and necefficies on a heape in 
 thy foule: thou take(\ his fweao, tomaintaine thy pride therewith : 
 and yet thy doings muft be accounted holy •, thou giveft fcandall to 
 the pobre, fo that by thy example and doings, he cometh to be vile 
 f ai d -Aicked ] , and to doe that which is not right in the prefence of 
 God i he curfeth thee, and therewith caufeth himfelfe to perifh alfb j 
 and thus one ^ abomination generateth another ; but thou art the firfk 
 
 caofe 
 
Chap, ip 1 Of the Entring of the fouUs to God, 25 1 
 
 caufe thereof i and thoagh thou fetteft forth thy felfe never fo wifely 
 and handfomly, yet the Driver is ftill before thee, and thou art the 
 Roore of all thofe finnes [ which thou caufeft in others by thy hard- 
 nefle or opprcflion ~\ . 
 
 48. And though thou Prayeft.yet thou keepeft thy Dark Garment 
 on rtill : which is defiled with meere • calumnie, with Ufury, coveconf- • slander. 
 nelTcj hi^h-mindedneire, lechery, whoredome, wrath, envy, and rob- 
 bery, I thy minde ] is raiirtherous, envious, and malicious, thou cricft 
 to God that he fhould heare thee, and thou wilt not pull off this fur- 
 red coate .= doeft thou think that fuch a Devill fhall enter into God, 
 or that God will let fuch a rough Devill into him ? thy minde ftandeth 
 in the figure of a Serpent, Wolfe, Lyon,Dragon,or Toade : and when 
 thou ^carrieft c^fiy iclfe fo fprucely, thou art fcarce [ thought ] a fub- fooeji pranck 
 tie Fox i biic as the wiU and the fource [ or quality ] of thy heart is, thy felfe fe de- 
 fo ftandeth chy figure alfo [ before God J , and fuch a forme thy foule munly gnd (k- 
 hath, and doeft thou fuppofe, that thou (halt bring fuch a pretty Beaft vmtly. 
 into the Kingdome of God ? 
 
 4p. Where is thy Image of God? Hiftthoynot turned it into a 
 horrible Wonne and Beaft ? O ! thou belougeft not to the Kingdome 
 of God, except thou be borne a new, and that thy foule appeare in 
 the Image of God, then the Mercy of God is upon thee, and the Paf- 
 fion of Chrift covereth all thy finnes. 
 
 $0. But if chou perfevercft in thy Beaftiall Forme till the end, and 
 . doeft then ftand, andgiveftGod good words, that he fhoiild receive 
 thy Beaft intO;Heaven : whereas there is no Faith in thee at all j and 
 thy Faith is npthing elfe but a Hiftoricall knowledge of God, which 
 [ Hirtorie ] the Devils alfo know very well i then thou art not faftned 
 to the Band of Jefus Chrift : and thy foule continueth to be a Worme 
 and a Beaft: and it beareth not the Image of God i and when it de- 
 parteth from the body, it continueth in the Eternall Fire, and never 
 more reachethche Gate of the breaking through. 
 
 Ihe Sarnefl Gate of the Purgatory. 
 
 $1. Then the Minde asketh. May not a foule ( by the Interceft'ion 
 of Men [ or their Praying for them 3 ) be ranfomed out of Purgato- 
 ry ? Antichrift hath played many jugling tricks with this, and hach 
 built his Kingdome upon it t but I ftiall here Ihew you the roote, 
 which is highly knowne £ by us ] in the light of Nature- 
 
 $2. Mens S Praying for, prevaileth thus farre j if a foule hang to g Qj. j^i^ygfr. 
 the Thread of the new Regeneration,and that it is not a total! Worme ^^g^^ ' ^ 
 and Beaft, and that ic prelfeth into God with an earneft defire : and if ' 
 there be true Chriftians IT there] which ftand unfeinedly in the new 
 Birth, and that their fpiritof the foule ( in their burning Love to- 
 wards the poore foule ) doth prelTe in to God with the Thread,of the 
 
 K k 2 Band 
 
2t5* Of the Entriffg of thefouUs togod, Chap.!^. 
 
 Band of the poore foule, then indeed it helpeth the poore foiilc to 
 wreftle, and to breake in pieces the Chaines of the Devil! : efpecially 
 if it be done before the poore foule be departed from the body : and 
 efpecially by Parents, children, fiftcrs, and brothers, or kindied of the 
 blond •, for iheir Tinc^nres qualifie [ or mmgle ] therewith, as being 
 generated from one and rhefanse bloud : and the fpirit of their foule, 
 enrereth m\ich more freely and willingly into this great Combate, 
 and gectcth viftory much fooner and more powerfully than ftrangerb^ 
 if they ftand in the new Birth •, but without the new birth no victory 
 is gained : there is no Devill that doth deftroy another f Devijl.] 
 
 $5. But if the foule of the dying Party, be quite lobfedofl from 
 the Band of Jfcfus Chrift , and that it felfe ( by its own prefling in ) 
 doth not reach the Threed C of Faith ] •, then the Prayers of thofe 
 that ftand by, about it, help not, but it is with them, as Chrift faid to 
 his feventy Difciples, which he fent abroad ', tybin you enter into a 
 Houft^faltite them [ that arc in it 'J ; and if then be a childe of Peace in 
 that hoitfcy then y our faltitation of Peace fha't rcji upon -t , but if not, 
 then your fduiationjhall retume to jou againe : thus alfo their hearty 
 wifh of love, and their earneft preflTing into God, returneth againe 
 to the faithfuU, who were fo heartily inclined to the foule of their 
 friend. 
 h p-ope er Ml- 54 But concerning the feigned Maffcs for fouls which the •• Priefts 
 nifiers. fay for money, ( without any true devotion,and without hearty pref- 
 
 ^ Of, is found' ftng into God ) that is altogether falfe, and ' ftandcth in BabeU^ it hcl- 
 cd. peth the foule little or nothing : it mufl: be an earneft fight that muft 
 
 be had with the Devi!l,thou muft be well armed : for thou entereft in- 
 to Combat with a [ mighty ] Prince, look to it that thy felfe ( in thy 
 * In thy unre- ^ rough Garment ) beeft not beaten downe. 
 pentant Gar- 5 5. I will not fay> that one, that is a true Beleever, [or truly faith- 
 ment offinnes. full] in the new Birth, cannot (with earneft Combating) help a foule, 
 ^ Of, between which moveth n the ' Doore of the Deep between Heaven and Hell v 
 Time and £• but he muft have fharp weapons ( when he hath to doe with •" Princi- 
 ternity. palities and Powers ) or elfe they will deride and fcorne him \ as it is 
 
 TO Princely PO' done for certain, when the " Prieft, with his Gliftering Coape [ or o- 
 tentaies. ther finecloaths1,cometh between Heaven and HcU^ and will [un- 
 dertake to ~\ fight with the DevilK 
 %Po/'<! or Ml' 5(5. O ! Heare thou " Prieft, there belengeth neither gold nor mo- 
 rtifter. ney, nor any fclfe-chofen holinelfc about it ', there is a very worthy 
 
 Champion which affifteth the foule : and if it getteth noviftory in 
 him, then thy hypocrifie fhall not help it. Thou takeft money , and 
 fayeft Maffe for every one, whether they be in Heaven or in HeII,thou 
 doeft not inquire after that, and befides, thou art altogether uncer- 
 tain of it, but onely thou mayft be fore , that thou appeareft before 
 Gpd to be a perperuall lyar. 
 
 $7. But 
 
Cbap, 19 . Of the Erttfifig of the foules to goa. j ^ • 
 
 57. Bin that they have hicherto afcrihed fach acute knowledge to 
 the foulc,afrer rhe departure of the body ; thit thing is very vanous, 
 according as the foule is varioufly armed. If it here ( in this body ) 
 cntredinto the new Birth, and if it felfewere entred (with its No- 
 ble Champion \_ jefos Chrift J ) through the Gates of the Deepe, to 
 Cod ( fo that it hath received the Crowne of the high wifdonie, from 
 the Noble Virgin,^chen indeed it hath great wifdon.e and knowledge, 
 even above the Heavens, for it is in the bofom of the virgin, through 
 whom the Eternal] Wonders of God are opened ; this [ fuuJe j hath 
 alfo great joy and clarity Q brightnelfe or luftre ] above the Heavens 
 of the Elements •* for the Glance of the Holy Trinity fhineth from it, 
 and clarifieth |^ brightneth or glorifieth 3 it. 
 
 $8. But that they fhould afcribe great knowledge to a foule(which 
 fcarce at the end, with great danger, is loofed from the Band of the 
 Devill, and which in this world did not fo much as once care for the 
 wifdome of God, but looked after its pleafure onely, and which hath 
 not in this world been once crowned with the Holy Ghoft)that is not 
 fo j doth not Chrift himfelfe fay ? The chUdiCn ofthU world arc wijcr 
 in their Generation thin the ebUdren of Light ? 
 
 §9. Ifthe foule be freed from the Bands of the Devill, thenitli* 
 veth in meekneffej and in great humility,in the ftillnefle of the* Ele- " EternaS £/$• 
 ment, without the fpringing up of any works , it doth no Miracles, mentt or mercy^ 
 [or fheweth no works of wonder,J but humbleth it feJfe before God, of God, 
 Yet it is poflible for the highly- worthy Champion like foules to doe 
 Wonders : for they have great knowledge, and power, \_ or vertue,3 
 though they all appeatc ( in humble Love ) before the Countenance 
 of God, and there is no grudging among them. 
 
 7 ht true D oore of the Entrance into Heaven , 
 or into Hell. 
 
 60. Reafon aiwayes feeketh for Paradife, out of which it is gone 
 forth : and it fayth •, Where is the place whither the foules goe to reft 
 in ? Whither flieth it when it departeth from the body ? Doth it goe 
 farre, or doth it ftay here ? 
 
 6\. Although wee may be hard to be underftoodj in our high 
 knowledge \ ( becaufe a foule that defireth to p fee it, muft enter into p Or, under' 
 the New Birth, or elfe it ftandeth behinde the vaylc [ of Mofes ] and ftandit. 
 asketh continually , Where is the place ? ) therefore wee willfct it 
 downe for the fake of the Lilly-Rofe, whe' e then the Holy Ghoft will 
 open many Doores in the Wonders, which men now hold for Impof- t^j-.L 
 fible % and in the world none is ' therein, but they are ^ in Babetl. ^ »e opened, 
 
 62. Therefore now if wee will fpeakeof our Native Countrey, fQ-'^. r7''' 
 (:0HC of which wee arc wandredwith Adam) and will tell of the Reft- ' **' ^''^"'^ - 
 
 ing- 
 
254 
 
 *0r,'o think^ 
 of fomc farre 
 diftmt place, 
 "Or, txjery 
 where. 
 
 * Or, rcfrcfti- 
 mint. 
 
 1 0r, prtpeny 
 it felt. 
 
 * Or, the one 
 EternoM' 
 
 * The Spirit of 
 thu world. 
 
 Of the Entriagcf the foules to God^ Chap.Ip,^ 
 
 ing-place of the foules : wee need not to * caft our m'lndes a farre off: 
 for farre off andteereis all one and the fame thing with God : the 
 place of the Holy Trinity is " all over : Heaven and Hell is S_ every 
 where ] all over in this world, and the Man ( Chrift ) dwelleth all o- 
 ver> for he hath laid oft the corruptibility, and hath fwallowed up 
 Death, as alfo that which is [ fragile or ] temporall, and he liveth in 
 God : his body is the fubftance of the Elennent,which out of the word 
 oftheMercifulnefle, is from Eternity generated out of the Gates of 
 the Deep : it is the " Habitation, where the fharpncfle of God break* 
 eth open the DarknelVe : where the Eternall vertue f or power 3 ap- 
 peareth in wonders : and it is the Tkifture of the Deity, which is be- 
 fore God : out of which the heavenly vcrtucs are generated :its Name 
 is wonderfall : the Earthly Tongue cannot expreffe. 
 
 6"^. And .Adami body was alfo created out of it : and the whole 
 world was made through the Element out of its ifl'uing forth. Now 
 therefore this Gate is \_ every where] all over : that which is nioft in- 
 ward is alfo the molt outward, but the middleraoft is the Kingdome 
 of God ■-, the outward world hangeth to the ourermoft, and yet is not 
 the outermcft, but the ground of Hell is the outermoft ; and rone of 
 them all comprehendeth the other, and yet they are in one another, 
 and the one is not feene in the other, but the t (burce which is broke 
 forth. 
 
 64. Wee findeindeede the vertue of the Kingdome of Heaven in 
 all things : and alfo wee finde the vertue [or efleft ] of the Kingdome 
 of Hell in all things : and yet the thing is not hurt [ or dilturbed ] 
 by either of them, but what is not generated om '^ of ,one \_ of them 
 alone ~\. 
 
 65. The foule of Man is generated out of the Gates of the break- 
 ing through out of the outward into the inward, and is gone forth out 
 of the inward, ( in ' the out Birth of the inward ) into the outward : 
 and that [ foule ] muft enter againe into the inward •, if it remaine in 
 the outward, it is in Hell, in the deep great widenclfc L vacuum or 
 fpace 3 without end, where the foarce [or the riling tormenting qua- 
 lity J generateth it felfe according to the inward, and in it felfe goeth 
 forth into the outward. 
 
 66. The fource in the breaking forth out of the outward into the 
 inward, is the fharpnelfe and the Allmighrinefie of the Kingdome of 
 the Heavens over the outward ; the outward is the Eternall Band, and 
 the inward is the Eternall vertue and light, and cannot perifh: and 
 thus God is all in all, and yet there is nothing; that coaiprthendeth or 
 detaineth him. and he is included in nothing. 
 
 61. Therefore the foule ( when it departeth from the body) riecd- 
 eth not to goe farre : for at that place where the body dyeth, there is 
 Heaven and Hell : and the Man- Chrift dweilcth everywhere: God 
 
 and 
 
Cbap.aO.O/ Adams and Sves going out ofParadife, 155 
 
 and the Devill is there, yet each of them in his own Kingdome : The 
 Paradife is alfo there : and the foule needeth onely to enter through 
 the deep Doore in. the Centre. Is the foule Holy ? then it ftandeth in 
 the Gate of Heaven , and the earthly body hath but kept it out of 
 Heaven •, and now when the body cometh to be broken,thcn the foule 
 is already in the Heaven : it needeth no going out or in, Chrift harh it 
 in his armei : for where the foare Elements breake, there the roote 
 of them remaineth, which is the holy Element, and therein the body 
 of Chrift ftandcch, and alfo the Paradife, which ftandeth in the fpring- 
 ing fourceof Joy : and that Element is the foft ftiU Habitation. 
 
 ^8. So alio, it is with the damned, (^ foule, 3 when the bady 
 breaketh, the foule needeth no flying forth, or departing faraway: 
 k remaineth in that which is outermoft '' without the foure Elements, b geyond. 
 in the darknefle , and in the ^ anguifhing fource , its fource is Q that c qj. Akifig 
 which cometh ] after the light, and its rifing [ or fpringing up 'j is en- property, 
 mity againft it felfe,and fo climeth continually aloft over the Thrones 
 of the Deity, and findcth them not, to Eternity , but itrideth in its 
 pride atoft over the Thrones, in their own Game, with the ftrong 
 might of the grimnefle-, of which you fhallfinde at large, about the 
 Defcription of the laft Judgement. 
 
 C H A P. X X. 
 
 Of Adam aftd EveV going forth out of the 'Pa- 
 radife J and of their entring into this vcorld. 
 
 And then oftne true Chrift ian Church upon Earthy 
 and alfo of the Antichriftian Cainijh Churchy 
 
 I . TT Ere wee fhall noj: be acceptable to the Antichrift,much lefie 
 JT'X to his ftoat Horie [ or ftately BeaiT ] ; but feeing it thus ap- 
 peareth to us, ( in the wonder, ) wee will defcribe it for a 
 Memoriall to our felves, and behold how the beginning and end of 
 every thing is J that wee alfo (in our Combat) may hbour in the 
 * Gate of the Deepc, although it be plaine,chat wee have nothing elfe j q ^-^ ^^^ 
 to expeft, in this world ( for this Revelation L or Manifeftation J ) hidden My- 
 from Antichrift and his Beaft, but fcorne, [ contempt '] difgrace, and /»g/;.j 
 danger of our temporall life, yet wee comfort our felves with the E- 
 ternall Conqueft in our Siviour Chrift : wherein wee have to exped 
 our great recompence ! the glimpfe of which appeareth to us here, ''Or, in gre^ 
 ^ in the great Wonder : for which caufe wee will proceed, and not yvtademg. 
 
 look 
 
J 5 ^ of Adam and Eve's going out ofPdradifc Chap. 2 o • 
 
 'Tbeblofome 
 
 of tijt Jrveet 
 
 fmelling Pi*- 
 
 rity. 
 
 ** Or,^e known ' 
 
 look upon this world, but efteeme that which is to come greater 
 than all. 
 
 2. Our writing alfo will ferve in its due time,when the ' Lilly-Rofa 
 fhall bloflbm : for in thtfc \_ writings "J there is many a Noble Rofc- 
 Bud, which at prefent ( becaufe of the great darknclle in Babel/) can- 
 not be knowne : but there is a time,wherein it fhall "* ftand according 
 to its Spirit. 
 
 g. Now if wee heredifcover the Antichrift, the Devil 1 («inhls 
 Beaft ) will mightily refift us, and cry out upon us , as if wee would 
 ftirre up [ fcdition ] tumults and uproares j but that is not true : doc 
 but earncftly confider vhat a Chriftian is ; it beiongeth not to him to 
 make uproares, for he is a Iheepe, in the nudft among Wolves : and 
 muft be in the forme and minde of a fheepe, and not of a Wolfe. 
 
 4. Though indeed the Spirit of God ( in z.eale and in the great 
 might of the Father ) armeth many in the fierceneffe [ orwrach J, 
 as may be feene by Eltas : where fometimes thefword of the wrath of 
 God is given to the Angel, for the flaying oi Baals Priefts in BabeU by 
 Bhas : Alfoj where Mofa Brake the Tables, and imployerh the fword 
 againft the finne of the worfhippers of the Calfe : which neicher Mo- 
 fes dothj nor Elias i but the fire of the wrath of God, by E/.'jj, on the 
 Mount. 
 
 $. Now when God the Lord had pronounced Addm and Eva fen- 
 tence, about their Earthly mifery, labour, care$> and hard burthen, 
 which they muft bcare ; and {_ that he had confirmed ihein J husband 
 and wife : and alfo bound them in the Oath of Wedlock, ro keep to- 
 gether as one [^ cntly '} body, and to love and help one ar»other,as the 
 Members of one [and the dmc'jbody i they were theo wholly na- 
 ked, they ftood and were afhamed of their earthly Image, and e*pcci- 
 ally, of the Men bers of their ^fhame : alfo [ they were afhamed j of 
 the S excrement of the earthly food of their bodies •, for they faw that 
 they had a Beaf^iall condition, according to the outv ard body with 
 all its fub(\ance ; alfo heat and cold fell upon them ; and the chaf\ 1- 
 mageof God was^'extinft : and now they nnft propagate after a 
 BeaiViall manner. 
 
 6. And then Gcd the Lord,(through the Spirit of this world made 
 
 them cloaths of the fkinnesof Beal\s,and put thofe on them (through 
 
 the Spirit of this world : ) that they might fee,rhat (according to this 
 
 £ outward 3 world,) they weie Eeaf\s ; and [ he 1 taught rhem how 
 
 they fhould feek the wonders, (in the Spirit of this world.) ai.d mani' 
 
 fef\ them, and doarh themfelves out of the wonders. 
 
 ' Or, pen) tie 7. And here it may be feene very perfcdly,that Manin this world, 
 
 creatures of is not at home, but he is come in:o it as a Gueft,and hath not brought 
 
 thcfoure E- the cloaths of this world with him ( as all other creatures, that are at 
 
 kmcfitS' home therein, doe ; ) but niuft borrow cloathing from the ' «.hi!di en 
 
 of 
 
 fOTyfriviiku 
 I The dung. 
 
 ^ Or, to(l. 
 
Chip.io.OfAdam and Evesgowg out ofParddife'. 2 57 
 
 of the Stancs and Elements , and muft cover himfelfe with ftrange 
 doathing, which he brought not along with him when he entred inco 
 the ^irit of this world jwith which he ftrutteth it like a proud Bride: 
 and fheweth himfelfe, fuppofing that he is very fine and brave in it ; 
 and yet it is but borrowed from the Spirit of this world , v hich in its 
 due time taketh it away againe, and kndeth it him but fora whikj 
 aiwl then confumeth it againe. 
 
 8. And this is done to the end (becaufe the Spirit of this world 
 continually fceketh the Noble virgin of the Divine Wifdome, and 
 knoweth that fhee is in Man, ) that Man lliould feek the great won- 
 ders ( that are in '^ it ) and bring them to light : ^ It ftill fuppofeth, 
 that it fhall through Man. bring the noble Tin<fture to light, that the 
 Paradife might appeare, and that ' it might be freed from vanity. 
 
 9. For the holy Element continually «" longeth [orgroancth] 
 through the foure Elements, to be reieafcd from the vanity, of the 
 foure Elements •, in like manner alfo the qualifying [ or influence ] 
 of the grimme [ conftellations or ] Starres [ iaboureth : ] and there- 
 fore it driverh man to feek fuch wondcrfull formes [ or wayes J that 
 the Eternall wonders of God might be ° manifefted, w hich ( in the 
 breaking of the. w odd ) Ihall ftand all ( in the «* figure ) in the flia- 
 dow, 
 
 I o. Therefore all Arts and Sciences [or Trades ] are ( through the 
 Starry Spirit of this world ) from God, ? manifefted in Man.that they 
 may appeare in wonders : and to that end God created tliis world, 
 that his wonders might be made ^ manifeft : and therefore God per- 
 mitted, that Man is entred into the Spirit of this world,that he might 
 manifeft his wonders through him. Yet he defireth alfo that 'he 
 fhould not mifufe thi8world,but that he (hould goeagaineout of this 
 world into him : he defireth that ^an fhould be where he is. And 
 therefore he inftantly (hewed Adam indEve their monftrous forme, 
 by the '^Beaft all clothing which he put on them, ferjpirkum m^joris 
 rnundi, f by the Spirit of the great world ] . 
 
 11. But now if Adam had continued in Paradife, he fhould have 
 been able to nnanifeft the wonders much better, for they ;l ould have 
 been much neerer to the forme of Angels, and fuch great finnes and 
 aboninations had not been brought to tJfeA with » many, as is ufually 
 done now. 
 
 12. But the Spirit of the Grimnefle [ or ferceriefle] (in the Eter- 
 nall fource [ or working property ] ) would alfo be manifefted, and 
 open its wonders : of which ;i uch may not be written, for it is a My- 
 jlerium [ myftery or hidden fecrtt] that belongeth not to us to open, 
 thcugh indeed wee have the knowledge of it : let it ftay t II the time 
 of the Lillyiwherein then the Rcfc will bIcffoi'n,and then :he Thornes 
 ( in BibiM ) will not pric k us. 
 
 L J 13. wl'en 
 
 k The Spirit »f 
 this world. 
 
 ' The Spirit of 
 thit vparld- 
 
 "^ Or, Iabour- 
 eth. 
 
 =^ Or, difc^v^' 
 
 retb. 
 ° Figure of the 
 
 world. 
 P Or, irougbc 
 
 to light. 
 ^ Or, li»07vne, 
 
 'Man, 
 
 ^ The cloaibing 
 of the il(imts 
 ofBcetJis. 
 
 iMaTsy Artti 
 and Scknui 
 or Trad.:. 
 
 i^ 
 
25 ^ Of Adm and Sves going out of P aradife, Chstp, 20, 
 
 ^OTyfnarei'of 
 tbeHifftter. 
 
 *f1.inter or 
 
 epprejpour. 
 y Or, referve 
 tbcfc myfleries. 
 'Or, undcr- 
 I jianding. 
 * Or, i« their 
 
 I^^OTvledge. 
 
 »» Ox^the humi- 
 liiyaftbe Ot- 
 vi?te mjdoms. 
 
 *Mhtb or 
 cbeerfulnfjfe. 
 
 ^ High and 
 low, 
 
 * Of) i/t confit- 
 
 fed jmgUng. 
 
 fff^ilb wrath f 
 
 or with the. 
 
 divoHring 
 
 [ward. 
 
 I Otj God and 
 
 Gtoduep. 
 
 15. When the " chaines of the Driver are broken,ancl the Thorny- 
 Bufh is burnt, then one may goe more fafely by theThornes of the 
 Burner •, and then this Myji^rium [ or hidden fecrct ] may well ftand 
 in the lighc : for it is great and wonderful!: and rcacheth into the 
 Gate of rlit Father. 
 
 14. THte Rofe branch in the wonders, will underftand as well: 
 but Baku is not wofthy of it : fhee feeketh nothing but the Thornes, 
 and loveth to ftrike with them •, therefore wee will give the* Driver 
 no caufe £ to doe fo ] : but rather y let thefe Myfteries ftand, for the 
 children of the Lilly Rofe : they are * wife, and have the Noble Tin- 
 fturc * in the light, the luftre of the Driver, will be no more fo eftee- 
 med, for the Guefts of this world have that [^Government] in hand. 
 
 15. Thy proud Horfe [orBeaft] (thou fhamefull Whore ) fhail 
 ride no longer alone, over the bended knees •, in that time ic will no 
 more be faid, The power [ might or Authority ] fticketh in my Chifk 
 of money: that Minerall [orMctall] becometh a bloffomeinthe 
 light : and the Tinfture ftandeth in the bloffome of the Lilly : ftoncs 
 are of as much worth [ as that mettall is : 3 i> the clothing of the vlr^ 
 gin is brighter than thy pride : how finely doth the ornament of this 
 world ftand on modefty and the feare of God,if the heart be humble I 
 How doe thy filken and golden cloaths adorne thee ? Doeft thou not 
 appearein Gods deeds of Wonder ? Who will call thee a falfe Wo- 
 man, if thou beeft fo very chaft ? Doeft thou not ftand to the honour 
 of the Great God I Art thou not his work of Wonder ? Is there not a 
 friendly « laughter before thee ? Who can fay that thou art a wrath- 
 full Woman ? Thy modeft countenance fhineth over *• mountaines 
 and valleys : Art thou not at the end of the world, and [yvill not] thy 
 Glance [or luftre] beefpied iaParadife? Wherefore ftandeth thy 
 Mother in * BabcU^and is fo very malicious?©! thou fhamefull Whore j 
 Get thee out ( for BAbellh ^on fire ) or elfe thou wilt be burnt thy 
 fclfe. 
 
 i(S. Or doeft rhou fuppofe that wee are mad ? If wee did not fee 
 thee, wee would be filent : thou boifteft now, ( by thy flatterers j } 
 ofa Golden Time: but they are moft of them Wolves o( Babell : 
 vifhen the Day breaketh, then th?y will be knowne. Or fhould I not 
 reli thee this, thou proud Whore? Behold, when thou with ^dam and 
 £'i/ewenteft outof Paradife into the Spirit of this world, then thou 
 wert as a God in the Spirit of this world : thou mighteft feek all My- 
 fteries,and ufe them for thy Ornament : If thou haddeft al^wayes gone 
 cloached in filk and purple \_ or fcarlet ] yet thou haddeft not ,~ there- 
 by ] ottended God : but thou haddeft gone \_ in them ] to the honour 
 of the Great God in his Deeds of Wonder •, Wherefore haft thou for- 
 faken che 8 Love^ and art become a Murtherer ? Was not covetouf- 
 neffe.thy finne, in that thou affordeft not thy Members fomuch as thy 
 
 felfe? 
 
Chap. to.Of Adm And E^et^olng out ofParaeiife. 
 
 ^elfe ? thou defireft to be onely fine thy felfe alone : thy w«y oneJy 
 ^ fhould be holyjWhcrfore was the fratricide between Abel and ^rfw/' 
 The felfe- honouring pride brought it about, fo that CaiH envied A- 
 bels ' uprightneife ( for the fake of which he was fo much beloved of 
 God i ) wherefore was not Cain alfo hun^ble and pious ? 
 
 17. Wilt thou fay, the Devill beguiled him ? Yes indeed, and he 
 beguileth thee too, fo that thou envicft the comelinefie and beauty of 
 others : Hath God made thee a degree higher ? art thou not a childe 
 oiEve ? Prethee tell mee the truth •, art thou not the Antichrift, 
 which under a cloake [ of being counted the Minifter and fervantof 
 God ] rideft upon the Devils Horfe ? Mee thinkes I fee thee.Hearken ! 
 When thou wenteft out of Paradife into this world, wherefore didft 
 thou not continue in one |^ onely ] Love ? Wherefore didft fhou not 
 rejoyce in thy Neighbour ? Wherefore didft thou not love the mem" 
 bers of thy body ? Why doeft thou not adorne thy brother with thy 
 ornament ? Didft thou not fee him plainly ? Was not the Earth 
 thy own ? thou mighteft have made what thou wouldeft of it : who 
 did hinder thee in it? Why didft thou not eate with thy Brother? 
 thou mighteft have had fully enough •, there would never have been 
 any want; ifthy humility towards thy brother had continued, then 
 his alfo had continued towards thee : and then what a fine habitation 
 and dwelling had there been upon Earth ? what need had there been 
 for thee to have coyned filver and gold, if unity had continued ? th&u 
 mighteft have made thy ornaments of it well enough : if thou haddeft 
 adorned thy Brother and Sifter, then they would have adorned thee 
 againe ( with their ready ferviceable Love : ) doeft thou think it had 
 been a finne, if thou hadft gone in pure filk and gold, for the benefit 
 of thy Brother, and to the honour of the Great God ? 
 
 18. O thou Winde Eibdl ! I muft tell thee, how thou becameft thus 
 mad j tfiou haft fuffercd thy felfe to be polfefled by the Region of the 
 Starres, and to be lead by the abominable Devill , and art become 4 
 perjured [ or forfworne] whore to God : and neverthelelfc, thou haft 
 built thy felfe a Kingdome upon Earth : as ^ they lead their Region, 
 thou leadeft thine : as they generate by the Elements, and confume 
 it againe, fo doeft thou with thy children alfo : thou generateft them : 
 and killeft them againe : thou makeft warre : and art a murtherer for 
 thy pride and covetoufneffe fake, fo that thou haft no roome at all up- 
 on the Earth. 
 
 19. E>oeft thou fuppofe that God taketh pleafure in it ? Yes Sir, 
 the Spirit of the Great World is pleafed with it •, and through that 
 Spirit the fierce anger of God (^ is alfo pleafed] , becaufe they qualifie 
 \_ or mingle ~\ onewich another, and out of one and the fame roote. 
 
 20. Doeft thou fuppofe that all the Prophets have fpoken from the 
 pleafant kmde love of God, from the Heart of God, when they faid to 
 
 L 1 2 the 
 
 «5P 
 
 order their 
 'government-. 
 
xSo Of Ad Am and Svei going out (fPAradife.Chzp. l o, 
 
 the Kings oilfrael; Enter into BattelI,thou fhalc overcorac,God (hall 
 give you vidory ? Indeed they fpake from God , but from his fierce 
 wrath againft finnes, throngh the Spirit of che Great World , which 
 would.dcvoureagainewhat it hath made, becaufe the Love was ex- 
 tinguifhed, 
 
 21. Or doeft thou fuppofc thjt God fent Afo/fr, to flay the Kings 
 of the Heathens in the Promifed Land, and that he is fo well pleafed 
 with murtherings ? No friend,Iook under the vayleof MoftSyind thou 
 /halt fintie it cle^ne otherwife. 
 
 2 2. Why did God keep Ifracl forty yeares in the Wildernefle, and 
 i ^Titb M^na, fed them with ' Heavenly Bread ? that they fhould be a people, fuH 
 of love, fuch as love one another, and (hould depend on God in one- 
 Love j and therefore he gave their Lawes brightneffe [ or clarity ] to 
 fee if they could live in. the Love of the F«eher , and then he would 
 have fent them among the Heathens, to turne them with their won- 
 ders i as was done at the time of the Apcftlestand in that he fed them 
 from the Heaven, and that none of them ( which gathered much or 
 little ) had any want j thereby they ought to have nnowne, that the 
 Kingdome [ the power and all J is Gods, and that they were in him : 
 they ought to have left their covetoufneffe, and to converfe among 
 one another with brotherly Love, none ought to look after covetouf • 
 ^ Covetoufncs. neffe : becaufe he horribly punifhed ■" it. 
 
 33. Alfo when the Heathens fhould heare,that God would fend this 
 
 People ( which he had brought out of tLgypt with great Wonders 
 
 [^ or Mlfacles ] ) among them to deftroy them,that they fhould turne 
 
 ^ to God,and depart from covetoufneffe,and enter into brotherly love : 
 
 ^TheHea-j therefore he gave "them along time of refpite •, as alfo to Ifrael 
 
 theni' ( whom he fed from Heaven ) for an Example.that one people fhould 
 
 bean Example to the other, that there is a God that is Allmightie. 
 
 But they being earthly boch of them, and onely evill, and being they 
 
 did live in the Fathers fierce anger, therefore the anger and fcverity 
 
 ofGodluftedalfo to devoure thetn,, becaufe they continually kind- 
 
 f^is wrath, led "it. 
 
 24. Therefore be faid to fojhita, Pajfe overfordan, and defiroy 
 that people ; and leave none afihe/n among youy that you be not polluted. 
 This ( faying of his ) proceeded not out of his Love, when he did bid 
 him to kill the Heathens : as alfo the Prophets did not all fpcak from 
 hts Love, but from his Anger, which was awakened by the wickednelVe 
 of Man •, fo alfo helpeaketh many times through the Spirit of the Pro- 
 phjets i n the Great World ( in the Prophets and in JUofes) in the fire, 
 or n other terrors in an angry Zeale, 
 
 25. Andfliouldwee therefore fay that God is well pleafed with 
 anger and ftrife ? No: the Prophets complained ofrcn ( in the Holy 
 Gboft i or Spirit '] of God ) that this evill people offended their God, 
 
 when 
 
Gliap-^ o.OfAdam and Eves going out ofParadife, -^i 
 
 when they moved him to anger, fo thac accordingly his fcverc wrath 
 went forth and devoured them. David faith in the fift Pfalme : Tbeu 
 art not a Gndthat art ^Itaftd with n>!ct['dvaycs. 
 
 2^. Now if Man awaken finne, then the fierce anger [ or feverity 3 
 of God is ftirred in himfelfe (vi-^. in Man ) which otherwife ( if Man 
 did ftand in humility ) would reft and be tftrncd into- great Joy,as was 
 ©ften mentioned befure ; But now when heburneth l_in wrarh j then 
 one people devourerh the other, and one finne deftroyerh another ', 
 ifi/raf/ had been P upright, they had not been put to make warre, Pffdncfivtr. 
 but they fhould have entred in with Wonders, and have converted tuom, or bad 
 the People, Aio/cs ftiould have lead them into the [_ promifed Land ] feared the 
 with his [ Miracles 3 or Deeds of Wonder : butbecaufe they were Lord. 
 wicked, they could not enter in C with the brightneffe of MpJcs •, with 
 deeds of wonder, in the tuftre [or glance ] of the Father ) to convert 
 the Heathens : but Mojes ( with his deeds of wonder ) muft ftay in the 
 Wildernefle : and the whole People was confumed and devoured in 
 the wrath : and Jopiua muft warre with the Heathens, and dcftroy 
 them, for onei wrath devoured the other. 'iO:,oneftnHe. 
 
 27. Whereas Jolhua was an Image and fimilitude, that Ifracl ( be- 
 caufe they could not fubfift in the Fathers clarity and love 3 fhould be 
 led by the fecond Jojbua (or Jifas ) out of the wrath into the Love, 
 through the breaking of his body>and entring into Death. Mofes muft 
 enter through Death into life, and bring his clarity,through Death in- 
 to life : even as he appeared with Eltas, on mount Thabor^ to the fe- 
 cond /o/&«a ( or ]efui) , in the claritie of the Father, and fhewed him 
 the pleafure of the Father, [ vi\. j that he ( the fecond ]ojhua ) 
 fhould bring //>tfe/ ( through his Death and clarity;) into the Promir 
 fed Land of Paradife. 
 
 28. Yet it could not be (how vigorouflyfoever it was fought after) , 
 that Man ( in his own power ) could enter into Paradife : and therer 
 fore poore captive Man muft fit in this world in the Devils murther- 
 jng Denne : where now the Devill hath built his Chappell clofe by 
 the Chriftian Church, and hath quite deftroyed the love of Paradife, 
 and hath in the ftead thereof fet up meere covetous proud felfewil- 
 Icd [ or felfc-conceitcd ] faithlelfe, fturdy, malicious Blafphemers, 
 Theeves and Murtherers, which lift themfelves upagainft Heaven and 
 Paradife, and have built themfelves a Kingdome (according to the 
 Dominion of the fierce fourc \_ Scarres or 3 Conftellations, ) wherein 
 they domineere ( with (ilver and gold, and confume the fweat one of 
 another, w^ofoever is but able, oppreiTeth the other to the ground. 
 And though he flie before him, yet then he onely putteth forth his 
 Dragons tongue, and fpitteth fire upon him : he terrificth him with • 
 hh hirfti voyce, and plagueth him day and night. 
 
 29, What can be faid^f thee O Cain ? doeft thou fuppofe that God 
 
 doth 
 
26i 
 
 * From the 
 grimme wrath 
 tbeDtviU or 
 iyeeds or Tares 
 areforven a- 
 moHg the 
 \rheate. 
 
 ^Lordf orSth 
 perieur. 
 
 'OTtfalfe. 
 " Or fplagketb. 
 
 of Adam and Eves going out ofParadife»Chsip»lo» 
 
 doth not fee thee ? Thou Monftrous Beaft , thou fhalt ftand naked, 
 as the Spirit in the Wonders doth fignjfie,that thy Ornament may be 
 madeknowne. How art thou become thus ? OEvcl are not all, thy 
 children which thou haft brought forth ? all come out of thy loynes. 
 Was it then the purpofe of God that the evill fhould dominecre a- 
 niong the Good, and one plague anotlier ? 
 
 30. Ono: But the Devillwhois a caufe of the » wrathfulneflb* 
 ^darfi was made good out of the pure Element : but the longingj^dc- 
 fire or luft ] of the Devil! deceived him, fo that he went into the Spi» 
 rit of this world. 
 
 31. And now it cannot be otherwife, the two Kingrfomcs wreftJe 
 one with another in the children of Men j the one is the Kingdome 
 of Chrift, [ Generated 3 through the New Birth into Paradife : that 
 ( in this world ) is miferable and contemned, there are not many that 
 defire it, for it hath meere fcorne and contempt from the Devill and 
 his followers : it confiftcth in righteoufnelfe and truth : and that is 
 not valued in this world : and therefore it muft lie at thcRich Mans 
 doorc vfkh TpGore Lar^ir us f and at his feete : ifanydoebutletitap- 
 pearc that they are the childe of God, then the Devill will away with 
 them prefently : or elfe will put them to fuch fcorne and difgrace,thac 
 they cannot be knowne ; that fo the Devill may continue to be the 
 Great Prince upon Earth, and that the world may not learne to knovy 
 him. 
 
 52. The other Kingdorre is that of Antidirift, with a Golden 
 [ Splendour or 3 Glance, Pran<:ing in ftare, Gliftering on every fide : 
 every one faith,it is a happy thing : for it adorneth it felfe moft fump- 
 tuouflyjand fetteth its feate over the Hills and Monntaines : every one 
 faluteth it : [ or doth it reverence : J it draweth the Tinfture of the 
 Earth to it felfe, that it may glifter alone ; it bereaveth theKingdome 
 of Chrift of its temporall [ food, livelihood, or 3 bread, it devoureth 
 the fweat of the needy : and faith to him. You are mine, I am your 
 God, I will kt you where I pleafe: you are the dogge that liethat my 
 feete : If I had a minde to it, I could hunt you out of my houfe ; you 
 mufl:<loe what 1 will ; and the needy Worme muft fay , I am your 
 poore ferrant, doe but fpare my life j and if hefqi'eeze out the fweat * 
 of his browes, fo that it fmarteth, ( which his ' Mafter corifumeth £ or 
 fpendeth 3 ) then he groweth impatient with his Mafter, and curfeth 
 him, and feeketh out wayes of lying and deceit, and by what way he 
 might make his heavy burthen lighter. 
 
 33. And then if he finde his Mafter founjuft, he rifethup againft 
 him, and taketh away his ' unrighteous Bread, "which he rhinkethto 
 eate under a foft yoake, and " worrieth him to the utrermoft, and lea- 
 veth him no time to efcape^buc fticketh full of impatience under that 
 heavy burthen : he grumbleth and maundereth, and fcekcrh all cvill 
 
 devices 
 
Chap. 20.0/ jidams and Sves going out ofParadtfey a ^ j 
 
 ckvices to eafe his yoake, that he might eate his bread in quietneffe, 
 and yet k will not be, the Driver [ Hunter, cruell Tyrant his MafterJ 
 is behinde him, and takerh away his bread, and feedeth him with for- 
 row under his yoake. 
 
 34. And then he ftudieth cunning and deceit, and cafteth about, 
 f tofinde] which vay hemay by fliifts and tricks fill his belly and 
 live r he curfeth his Mafter fecretly, and though he fteale away clofely 
 by feme flight the bread of another needy Man,yet that muft be right 
 j^ with him '] : and his Mafler doth not regard it, fo he eate not of his 
 coft, and fo that he continue to be his doggc under his yoake. Thus 
 the Mafler \_ Lord or Superiour ~\ is unrighteous and * wicked, and 
 
 maketh alfo that his fervant is unrighteous and * wicked ; whereas o- % Evill or 
 therwife ( if he might eate his bread under an eafie yoake ) he would ^^//j. 
 not be fo curfed and cunning in Theevery . 
 
 35. But what will the Spirit of this Kingdome fay ? Art thou not 
 fliining in Bravery ? Haft thou not taken pofieflTion of all ? Haft thon 
 not the Earth in pofleffion freely as God gave it thee ? Doeft thou not 
 right ? Doeft thou not punifh the wicked, and lookeft to it,where the 
 enemy breaketh it ? Doeft thou not defend thy Countrey ? Art thou 
 not alight totheblinde, and appointeft Teachers for them, which 
 
 y drive them to patience ? The Kingdome is thine indeed, thou haft y Or, Exbor:. 
 purchafed it, the poore is thy fervant indeed, that \_ in tl^y opiaion ] 
 cannot faile, I but be right ] . 
 
 ^6, But the Divine Anfwer in the Light of Nature faith to mecj 
 Behold, out of what art thou growen ? Have I planted chee ? art thou 
 not growen in my wilde Garden ? When Adam went into the wilde 
 Garden, there he * planted thee, how art thou growen fo great ? who x Qrifced or 
 hath given thee vertue [ or fappe ] thou wilde Tree ? My Love never maculated. 
 ftirred thee up, all thy branches arc wilde, and thy fruit is wilde ; 
 Doeft thou think that my foule lufteth after thy food ? 1 will not eate 
 of thy fruit '■, I am ftrong, and the Kingdome is mine, he that cometh 
 onder my * wings, I will fhelter him,no ftorme can touch him : more- • Or faincffe. 
 .^over, the Countrey is mine : I have left it to you, to be ufed in una- 
 nimous Love : and have fet you out of one f and tie fame ] roote, 
 that you ftiould be alike, and love one another, and prevent one ano- 
 ther in chaft Love. 
 
 37. Thou wilde Beaft, how comeft thou fo great and ftrong ? Haft 
 thou not trampled in my Garden of Rcfes , and there made thee a 
 Coutch ? Whe.re are thy Brothers and Sifters ? How comech it to 
 pafle, that they lie at thy reete ? and that they are fo Jeane, and thou 
 onely art ftrong [ and lufty ] ? Haft thou not devoured my Branches, 
 and brought forth young Wolves , which devoure thy ^ Cattle alfo ? '»iC*'"> Ci^/'C^J, 
 and thou art a Beaft with thy young ones : Ihould I futfer thee in my Shupy Lambs j 
 Garden of Rofes ? Where is the Noble fruit which I did fowe I Have &c. 
 
 you 
 
^2^4 ^f ^^^^ ^^^ ^^*'^ ^^'^^ ^*^ ofPdradife.Chip, to* 
 
 you not turned them all into wUde branches ? And where now (hall I 
 feeke for the fruit and profit ofmy Garden of Rofes ? Andmyfoule 
 would iaine eate of the Good fruit : but thou hift trampled all under- 
 foot#, and made it a dcnne of Morther. 
 
 28. Bcfides, I heare a great howling, and lamentation, that all thy 
 fervants cry woe over thee, becaufe thou plagueft them : and morc^ 
 over, thou haft (hed my Noble feede, and not fowen ir, but [thou haft 
 fowen ] thy wilde [ feede ] for [ the promoting of ] thy great de- 
 vouring and pomp j behold^ 1 have fpewed thee out towards Babeil 
 in the Preffe of my fierce wrath, and there I will prclfe thee: and I 
 will plant my Lilly-Branch in my Garden of Rofes , which bringeth 
 mee forth fruit, after which my foule lufteth, of which my HckAdam 
 (hall eate, that he may be ftrong, and may goe into Paradife. 
 
 Of the t bruiting Adam and Eve out of tttc 
 Taradife^ of the Garaen in Eden. 
 
 39. And when God had thus provided Adam and Eve aBeaftiall 
 'Garment! tc cover their fhame, and to defend them againft the cold : 
 
 then he let tlem out of the Garden, and fee the Cherubine with a na- 
 « Or vparn'^Z. ^^^ ^ ^^° edged fword before it, to keep the way to the Tree of Life, 
 flaminzfivord and he [Man] .muft now till the Ground. But the underftanding 
 dparkefted °^ ^^ poore children of Adam and Eve is ** funk fo much, that at our 
 cbil/ed [hut ^^ °'^ ^S^' ^** fcarce reach [ the underftanding of J any thing con- 
 uP or fr oxen cerning the lamentable Fall oiAdam and Eve : Seeing wee muft feeke 
 ^ohard' ^^'Y ^^^? ^^^ '^ '" ^^^ Centre of the Light of Life.for it is very won- 
 
 '' ' 6!ti'iu\\^)\i(.\\Mofesimh, Godfit tbeCherttbmebcfore the Gardtny to 
 
 {cep and guard the way to the Tree of Life. Who could underftand it ? 
 
 If God did not open our eyes , wee fhould fpeak fimply of a keeper 
 
 with a fword : and Reafrn feeth nothing elfe. 
 
 40. But the Noble virgin Iheweth us the Doore, [^ and 3 how wee 
 muft enter againe into Paradife, through the fharpneire of the fword : 
 yet the fword cuttcth the Earthly Body cleane away from the Holy 
 Element: and then the New Man may enter into Paradife by the way 
 of Life. And the fword is nothing elfe, but the Kingdome or Gate of 
 the ficrceneffe in the anger of God,where Man muft prcfTe in,through 
 
 ^^- -. the ferce [bitter ] Death, through the Centre, into the fccond Prin- 
 
 ciple, into the Paradife of the holy Element hcfore God •, where then 
 the tierce [ grimme j Death, cutceth off the Earch'y Body (v'\. the 
 fouie Elements ) from the holy [ one ] Element. 
 
 41. Ami the keeper of the Garden,is the Cl^erubine, the cutter off 
 ofthefource[ cr quality ] of the Scarres, which holdet'i theiloure 
 Elements for a while, and then breaketh them, and with its bitter 
 /harpnefle feverech them from the foule, and palferh away it fclfe alfo 
 
 with 
 
* Into hit ^w- 
 er orjurifdi- 
 (lion, 
 
 ^Sbuty barred, 
 or clofed, 
 8 Generation 
 or operation, 
 ^n'orifing or 
 reveiatiOH, 
 
 Chtp,to*OfAdam and Eves g^hg out ofParadife, 2 ^j 
 
 with its fword : this [ keeper ] is here in the way, that wee cannot 
 come to the Tree of the Eternall Life, he is in the middtft, and fufte- 
 rcth us not to come into Paradife : the groffe Garden oiEdia ( which 
 15 our Earthly Flefh ) is the hedge \_ or fortification ] before the 
 Garden. * 
 
 41. Now if any body would come into the Garden, he muft preffe 
 in through the fword of Death j though indeed Chrift hath broken 
 the fwordj fo that now wee can much eafier enter in with our foules j 
 yet there is a fword before it ftili : but he that findeth the way aright, 
 him it doth not cat very much ; for it is blunt, and it is bent •, and if 
 the fouie goe but into the Gate, into the Centre, then it is prefently 
 helped by the Noble Champion Chrift j for he hath gotten the fword 
 into his « hands : he is the flaine Lambe of the Houfe of l/rae/^ in the 
 Rivelatian oi]ohn i which took die Book of the'firft Principle, out of 
 the hand of the Ancient (^ of Dayes J who fate upon the Throne, with 
 his foure and twenty Elders ( which [Book J had feven feales, or fe- 
 ven Spirits oftheS Birth of God) and opened them : where the El- 
 ders fell down before him,and worfhipped the Lamb that was flaine : 
 and gave praife and honour to him which fate upon the Throne, be- 
 caufe the Champion of the Houfe of ifrael had overcome. The feven 
 Golden Candlefticks are his Humanity, the feven Starres are his Dei- 
 ty, as the Divine ^^ Birth in it felfe ftandeth in a fevenfold forme, 
 as it is expounded in the beginning of this Book, inthefirft fourc 
 Chapters. 
 
 4g. Thus Aft/ex hath a vayle before his eyes : and if thou wouldft 
 fee his face, then thou muftonely fet Chrift thy Champion before 
 thee».that he may lift up his vayleysfid then thou Ihalt fee, that Mofet 
 harh ' naHornes, but that he is a patient Lamb , faft bound to the 
 Death of Chrift : and that his vayle was the Book that was fhutrfo that 
 wee could not be well enough, till the Champion came, and brake its 
 fcvcn feaies with his cntring into Death : and there the vayle f or co- 
 vering 3 ""as done away : and \n thit Book there ftood the holy ^ Go- 
 fpcloftheJKingdomeof God, which our worthy Conquerour Jefus 
 Chrift hath 'left us. 
 
 44. New when Aiam and Eve went out of the Garden , they kept 
 together, as now married People doe, and now would make tryall of 
 rficir beaftiall condition , [ to trie 3 what wonders might proceed 
 from them '. and the Spirit of the great world did well enough teach 
 tfiem, in theirReafoii, what they were to doe. And Adam {ncrv bit 
 tPift, Es^e, tmdfiiee coact vtd and bare afonne^ and caHed him Cam : for 
 fixe fvd, I have a Ai an from I be Lord i Thefe are felled words which 
 CHi>fet writeth, that fliee faid, / have a Man from the Lord .* ( C for ] 
 then faid the"* Ai^jor M*f<du4y I have the Lord^ ) of this world. Eve ^ The great 
 ipake no ocberwife, than as the Apoftles thought, that Chrift was to worlds or Ma- 
 
 M m ereft crocofme. 
 
 No harjh 
 Ltnvt 
 
 ^ Evaugelinm. 
 
 ^Infieadoftbe 
 Latp^ or read 
 or declaredit 
 torn. 
 
266 OfAJamattdSves going out of ParaMfe.Cnip' 2 o. 
 
 eceft a wo.Hly Kingdomc : fo Et^^ thoughc thic her fonne(ds a ftrong 
 Champioi J fhiuldljrejk che Heaf of ch:: DeviiJ, and fe^ up a Glori- 
 ons Kiiigviomc ; from wheiice iaiUnrly a cwofold underftanding^ of 
 djl^erenc conditions ) folioA-ei, and two fores of Churches : the one 
 fbuilc or relying J upon die Bie.%y of God ■, and the ochcr , upon 
 cheir own might •, [ authority or power ] •, and therefore Caia could 
 not endure his brother, becaufe -iod preffed hitd upon the mercy of 
 God, and C:j« L relyed ] upon his o^vn pover [ might and authori- 
 ty ]. He thought hitnfelfe to be the Lord of the whole world, as his 
 MDcher had inftiufted him : and therefore now he would breake the 
 Head of ths Serpent in his own might as a Warriour [ or Souldier '] 
 and began with his brother AM, for his Faith relyed not on God, 
 but on his own power •, and here the Serpent did . fting the Treader 
 upon the Serpent in the Heele the firft time. 
 
 The gate of the LMjIieries [o/the Expsfi- 
 tion of the hidc^en fecrets,j 
 
 45. Reafon faith how might that come to pafle, that che firft Man 
 borne of a Woman was [ foevill 3 a malicious Murtherer ? Behold, 
 thou immodeft vile whorifh world, here thou fhalt finde a Glalfe, he- 
 hold thy felfe [ and fee ] what thou art. Here againe the great fccrets 
 meet us, in the light of Nature, very cleerly and plainly to be under- 
 ftood. For ^yidamztid Eve were encred into the Spirit of this worlds 
 and the Region of thefoure Starres, with the infeftion of the Devill, 
 had miferably policffed them : andaldiough thsy did fomewhat ftick 
 to the word of the promife#^^^?ttfe tF6e longing and love cowards 
 God was very much extinguifhed _, indl on the contrary , the longing 
 and delire after this world, Was kindled in them, and befides, they gac 
 (from the Region of the Starres ) a Beaftiall luft [ or wanton defire ] 
 towards one another, fo cH^t their Tinfture thus became a fierce bea- 
 ftiall [ loft or ] longing : for they had no Law but the Light of Na- 
 ture, which they fupprelTed,and kindled themfclves in wanton j^luft], 
 to which the Devill helped them. 
 ujforbegoHto 46. And now when Eve °was impregnated, her Tinfture was 
 te conceived wholly murtherous and falfe, for her Spirit in the Love, looked not 
 tvith cbilde. upon Godwith a totall truft and confidence: Alfo the wifJome of God 
 •-Or incline, ftood hidden in the Centre of the light of her \\(t:Sve did not <» unite 
 ■" [ or ye eld her felfe ] toit with love and confidence, but much rather 
 
 to che luft of this world : fhee muft bring it to paflTe, if any thing were 
 to be done : and being her Truft was not in God, fo alfo God was not 
 in her, but in his own Centre Q or Principle ] : and the wrath began 
 to flow forth [ boyle or worke ] j and this is that which Chrift faid, 
 49€viliTree brittgeth forth evill fruit, and fooac of a falfe Thnfture 
 
 grew 
 
Ch^^^to^Of Adam and Eves goingout ofParadife. t^j 
 
 grew a foure evlll roote, and confcquently fuch a Tree and fruit. 
 Alfo chat which goeth forth [ is ] as the Tinfture in the p mixcure 
 was, and fuch a childe is generated, for the Spirit of the life, genera- 
 teth i t felfe out of the Eflences. 
 
 47. And feeing Adam was gone out of Paradife into the Spirit of 
 this world , therefore now the ftrife was already between the two 
 Kingdomes {vi\. the Kingdome of Heaven', and the Kingdome of 
 Kell ) aboat the children oiEvc : and here it is feene that the wrath 
 had theviftoriej and the Spirit of God complaincth, nocwichout 
 caufej [faying] j lamas a 6 rape- gatherer that gUanethy and yet 
 tvouUfaine eate of the bcji fruit. 
 
 48. But the fault lyeth in Man •, if he did put his Truft in tke love 
 of God, then the Kingdome of God would have the vjftorie : but if 
 he put it in his evill Inft and wantonneffe, in himfelfe in his own abi- 
 lity [ or power 3 then he is captivated by the wrath, and his body 
 ax}d foule is in the wrath. But when he putteth his minde and confi- 
 dence in God, then he goeth out from the wrath, and the Kingdome 
 of God worketh ( in him ) te righteoufneffe : and thus it is feene as 
 ckere as the Sunne, what the caufe is, that the firft Man borne of a 
 Woman became a murcherer. 
 
 49. For as the Tree svas, fo was the fruit : and though the Tree 
 was not wholly evill [ or falfe ] : yet as to the ^ becoming Man, the 
 Tinfttire (by thewreftling'ofthe two Regions) became falfe [or 
 evill [ . And befides, afterwards £.ve ( his Mother ) helped ' him for- 
 ward very much , becaufe fhee fought after an Earthly Lord and 
 Treader upon the Serpent, ai:^(l ioftt^ed him, [telling him ] that he 
 was the Warriour [ or Souldier to pvercoilif^ ] againlt the Devill, he 
 muft doe it i and fo the wrath held him captive, and his offering [ or 
 Jacrifice ] was not acceptable to God, becaufe (in wrath ) he built up- 
 on himfelfe, and fo his Prayer reached not the Gate of Heaven, but 
 the *Driverdid take it Hp^ becaufe it proceeded out of felfe-pride 
 (like the proud Phirifee ) out. of an f evill or 3 falfe minde. 
 
 50. And " here ( thou lafcivious Whore in Babdly full of immode- 
 fty and lechery in fuch whoredorae ) thou haft a Gloffe, in thy [ evill 
 or J falfe Copulation without the fcare of God : thou fhouldft iooke 
 [well to it] what thou foweft, that there grow jiot a Tree in Hell fire. 
 Thou fuppofeft that it is a fmall matter to commit whoredorae ; But I 
 pray confider thy felfe,whither doeft thou fend thy Tinfture ? Which 
 ( if it be true f or faithfull]) reachcth the Element of God : and now 
 if you powre it forth thus, in fuch a falfe for evill ] way ( in the im- 
 pulfion of the Region of the Starres,with the infedion of the Devill j, 
 and alfo into fuch an uncleaneveffell, what doeft thoufuppofe ihali 
 accept ir ? Doefk thou not know that the Tinfture in thefeedeis a 
 koffomcofrhfilife whch qaalifieth [ormingleth] with thy body 
 '' M m 2 and 
 
 P Or, Ctpula- 
 tim. 
 
 ' Or, mama- 
 tion. 
 ^Of^lQngdoms, 
 'Cain. 
 
 ' The Hunter 
 the Devill. 
 " In Eve's 
 f.iitt. 
 
atfS of AdAm and S^es going out of Paradife.Q^zp.to, 
 
 ^OTjdtfirtjefi, 
 
 y Or, pl^ a 
 trtc^ ofputb. 
 
 » The Uve. 
 
 * Or, into the 
 world. 
 
 bOtitbefeH- 
 tence of the 
 Law concern' 
 Mg it. 
 
 and foule ? Which (as often as it is gciicatedl) is>a figure before God I 
 how do€l\ thou chink, whether doth ic ftand in th love or anger of 
 God? 
 
 51. O thou Bibylonilh Whore, when thou thuscommitteft whor- 
 dome, and * breakeft afterwards the LimbiHy together with the Ma- 
 nix ( wherein the figure of the Image of God ftandeth,) onely for thy 
 fHthy lechery fake •, What doeft thou think, how (hall this figure ap- 
 peare ? feeing all ( wharfoever is generated at any time oat of the Tin- 
 fture) fhallafrer the breaking of this world, ftand before God: 2nd 
 will not chefe figures appeare in the anger of God ? Or haft thou an 
 Abfolution for that which thou foweft in Hell? Looke to it that this 
 figure doth not qualifie (^ or mingle 3 with thy body and foule •, for 
 the Tinfture [then j is not yet become a Spirit : it reacheth thy felfe: 
 if thou art not new-borne ( through the bloud of Chrift) , then thoo 
 muft bach [ fwimme or fwelter 3 therein Eternally j "Tis not I that 
 fay this, but the High Spirit in the bofome of the Virgin. 
 
 52. Therefore confider thy felle : and fay not,I ftand in the darke, 
 andyexercifc Love, none fcethic: thouftandeft before the deare 
 countenance of God : alfo thou ftandeft before the Abyflfe of Hell, be- 
 fore the Councell of all Devills, who mock at thee •, and befides, thou 
 haft an evill [_ falfe 3 or unfaithfull Love , and ic is no other than a 
 [ wanton 3 Lechery •, if * ic were faithfull, thou wooldft not defile thy 
 brother or fifter : boch of you miferably defile the Image of God : and 
 are the worft enemies one of another : you caft one another into the 
 Devils murthering Denne, and are in the wreftling ; but the Devill 
 ticklethyou, and ftroweth Sugar, that he may catch you and Vinde 
 you faft : and then he leadeth you * to }arkbOyVaA fconrg€th£woand* 
 cth 3 and plagueth you fufficiently. 
 
 55. And then when the poore foule fhall travaile [ home] there 
 are great Mountaines in its way : and then thy faire Tinfturcwill ap- 
 peare bef'^re the £ holy 3 Element like adefiledcloath j a»d there 
 ftandeth the Devill and readeth the *> Law to you about it : and then 
 the poore foule quakerh, and beginneth to doubt : and when it is to 
 breake through the bitter Gate [of the Chenibine 3, then h conti- 
 nually feareth that the fierce anger of God fhall feize upon it [as up- • 
 onhellifti Brimftone 3 and kindle it j as it cometh topafle for cer- 
 tain, if it be not borne anew in Chrift, through earneft repentance. 
 
 54. Therefore O Man, confider •, what xhaa foweft here, that thoo 
 ftialt reape *, take an Example in Cain. Or doeft thou foppofe , that 
 it is an invented Fable ? [ which 1 here write 3 doe but askc thy owne 
 minde, that will convince thee : except thou art too much captiva- 
 ted by the Devill : behold the horrible punifhmeats from the anger 
 <tf.God, fince the beginning of the world; the Floud[ or Deluge] 
 wav a punifhment for the unchaftity, [or uncleanneffejiWhereby God 
 
 wouki 
 
chap. 1 . Of Adam and Evti going out of Parage, 2 6^ ' 
 
 would drowne the ' Matrix of the burning luft of lechery ; and there- « Mother or 
 fore he punifhed the World with Water j for the Water is the ' M4- E,oote. 
 trixofall things. 
 
 $5. Therefore God eftabiifhed the ftate of wedlock with AdamzvA 
 ExjCy and bound it faft with a ftrong chaine^ in that he faid j A Man 
 fl}aU ICiive Father and Mother , and cleave to b;s Tvift^ and they trvajball 
 be onefiejh. And God tolerateth their ^ luft, becaufe it is to be bound d Or thtlr but' 
 with faithfbll chaft Love, as one body, « and its members : and muft ning anchafti- 
 aime (in the fea re of God} at the getting of children : or elfe the ty. 
 wantonnefle [or luft J in it felfe, (without that true love, of the ftate « Or In, 
 of wedlock ) is ''continually a Beaftiall luft, [ infedion ] and finne : ^Or \very way - 
 and if you, ( in the ftate of wedlock, ) feek nothing, but the luft and 
 kchcry, then in fuch a condition, thou art not a jot better than a 
 Beaft : and doe but confider it rightly, that without this,thon ftandeft 
 [already 3 in a Beaftiall Birth [ or Generation ] ( contrary torhe firft 
 Creation ) like all Beafts. For the holy Man in AdaWy was not fore- 
 appointed to have propagated To, but in great modei^ Love, out of 
 himfelfe. 
 
 5<5. Therefore O Man looke to it! [[have a care] how youufethc 
 beaftiall luft : it is ( in it felfe ) an abomination before God, whitiier 
 it be in the ftate of wedlock, or out of it •, But the right love and fide- 
 litie [ or faithfulnefle ] ( in the fcare of God ) covereth i t, before the 
 countenance of God : and (through the Sonne of the Virgin) it is Re-, 
 generated to be a pure undefiled creature againe, in the Faith, if thy 
 confidence be in God. 
 
 $7. But for the Whores and Rogues ( who run a whoring without 
 marrying in luftfull lechery)wee have no other Language for them 8 ; * *^^_^ ^^^ 
 neither can wee finde any otherwife in the Light of Nature, than that *^'^^ '^ mn^ 
 it is an abomination [ or loathing ~] in the anger of God : and if ear- ''<'»^^<« Otti^ 
 neft Repentance ( with Mary Magdalen } be not there performed in f^^fi^^' 
 the Regenerationfthen wee finde nothing elfe but J the anger of God 
 and Hell-fire, to betheir wages , Amen. 
 
 Of the innocent and righteew Abel. 
 The Gate of the Cf^riflian Church, 
 
 $8. Seeing then that Adam and £7^r,had yeclded themfelves to the 
 Spiritof this world, and did live in two [ Kingdom cs 3 (i^*^- in the 
 holy Element before God ; and alfo in the Out-Birthj^x'i^.l the foure 
 Elements, which rcacheth that wbich is moft outward, [v*;^. 3 the 
 Kingdome of the [ foure, fierce 3 grimnefte ) fo there were alfo two 
 forts of children generated out of them •, vi\. one a Mocker [or fcor- 
 ner 3 and another a plaine honeft Man ; as is fufficicntly to be fccne 
 by lfiuc\ and i/iffljae/[ the fonnesof 3 4brtd>am j alfo by ^cob and 
 £/»!». . 59. And . 
 
^•^o of Adam a^d Eves goirtg out of Paradffe.Qh3ip,io» 
 
 59. And although the Church in BabeU will prattle much here, ' 
 about the Eleftion from the purpofe of God : an<i yei hath as little 
 knowledge thereof as the Babylonifh Tower (whofe top fhould reach 
 to Heaven ) [ had ] of God. As if it were not pcfTiblc that a childe 
 couldgoeoutof the Anger into the Love of God, whereas the Love 
 
 ^ Or> hper- in the breaking of the Anger doth *» fully appeare [ or fhine forth "J : 
 ftdion. and tis for want of repen ranee; that Man fuftereth himfelfe to be held 
 
 by the DeviH. 
 
 60. And the hardening is not fo wholly rn the Birth,thac tt\e foule 
 ( from the Mothers womb ) fhould be quite dead to God,or that God 
 did not defire it. The anger is in the flowing \_ working or boylJng ~\ 
 of the Facher.and the Father is God indeed,and generateth his deare 
 Heart and Love ( in the breaking of the Gate in the Habitation ) out 
 of himfelfe ; fhould he then be at oddes with himfelfe, becaufehis an- 
 ger is under the roote of his Love ? Should he be at Enmity againft 
 himfelfe ? his Anger is his Strength and Omnipotence [ or AHmighti- 
 
 ' Or, humlitj, neflfej > and Confuming trre : and his heart in the Love, is his ' meek- 
 nefle ', and fo now, that which approacheth and entereth into his An- 
 ger, is captivated in the Anger. 
 ; e I. But it is poflible to goe out from the Anger ^ as hris deare heart 
 
 is generated out of the Anger •, which [cooleth,pacifieth, or ] ftillerh 
 the Anger: and is rightly called the Paradife, or the Kingdomeof 
 Heaven4 And his Anger is not knowne in the Heaven : and fo there 
 alio ■, his Eleftion goeth alwayes over the children of Love,which be- 
 long to the Kirjgdome of Heaven ■■, and S' Paul fpeaketh no otherwife 
 of his Eleftion : bat meaneth [ it of J them that draw neere to him, 
 and enter into his Covenant, and give op themfelves ro him: and shefe 
 the Father draweth with the Holy Ghoft,through the Death of Chrift 
 into the pure Element \_ that is ] before the Father : Ifa 44. 2. Fcare 
 ^ Hontfty fin- not thou [O '] my [ervAitt ]iCoby and thiu ^ upright [one ] whotn } have 
 ccre^obedient y chafen. ' - 1 
 
 faitbfuUom. 62' But that God ( out of h^s purpofe ) fhould- harden the wi/lof 
 any, and make it darkc, that is not true \ the Spirit of God is with- 
 drawen from the wicked.who onely wrefile for the might [or powcrj 
 of the fire, for he himfelfe goeth out from God, and dciireth not [ to 
 enjoy ] God. God wjchdraweth hinifelt'e from none .' Man hath a free 
 will, he may lay hold on whit he will : bur he is held by two (by Hea- 
 ven and by Hell ) to which he yirelderh, he is in that. 1 -^ 
 " 65. Csin was not reje^ed in the Mothers wooib | or body,'jtho^fl 
 it be plaine, that God doth not Idve fuch a faJ/e£ or cvill ] i^t;^^^ yer 
 it ftandeth free, it may prelfe into the Love, or into the Anqcr, and 
 •Or both will 'theoneaS vcell astheothc-r, will receive it , as/-'ij«'"alfo fairh ^ Ti 
 Tticivcit. vhom y u yccld your I elves ferv ant!: m obtditnce, hU fervanis you are^ 
 reborn you t'ocy'\ 'whi'rhh-it h 'iribc eifeduitct of God 10 righuottfntfje^ 
 or'cj fnhc nnioTica'.h. 64. -Now 
 
Chap. 20 . Of jidams and Sves ^^^^g ^^^ ofPara^^ife, tyi 
 
 6^- Now God have no nailicioas foule f to be j in the Love but in 
 the Anger : ani he is the ^' Searcher of the Heuts, and k'^.owech well 
 what ii in Mi i, and what he will doe ( even wh le f Mii J is in the 
 feede)and will not caft the Pearle before fwine ', and yet the faffe 
 [ or evill ] feede is no: [ come '] out of his will and purpofe, elfe he 
 tnuft alio have willed the Devill (_ to be a Devill.) 
 
 6>. And know y r.i not thit the band of the Eternity ftandcth free, 
 and maketh it feUe ? but that which inclineth to him is alfo " genera- 
 ted in God. And yec the Love prelfeth not into the Anger •, "^ but the 
 Love is g;^nerared out of the Anger,and is wholly free ', aad therefore 
 the Heart of God in the Love, is p another Perfon than the Father, 
 and the i ifl'ue {_ or going forth from them '] is the Holy Ghoft, who 
 goeth not !_ back ] againe into the Anger. 
 
 66. Then wherefore doth not the foule of him goe alfo £ there- 
 with ] out of the Anger intothe Love, and fo it fhould be generated 
 f to be 3 another creature in the Love ? Saint ^auL faith •, i-yh^m hs 
 hitb foreJeenCytbofe be bathfanSiifisd, that tbeytniy b2i\i hii Image \ 
 the forefeeing, is' in his Eleftioii : he alwayes elefteth [ or choofeth] 
 his Sheepe. Thofe who come to him , he affureth them the Eternall 
 Eife. But that fte hardeneth ( thofe that defire ^ earneftiy to come to 
 him ) and will not forefee [ Predeftinate or eled thera^ that is not fo. 
 His will is to helpe all Men : and Chrift himfelfe faith ; Comcyee aU to 
 TfKitbat arcwEiiry andbsivy Uden^ (hereitis> thofe that are laden 
 withfinnes ) / tvUl refnjhyou ; that is, certainly, forefee [ or Eleft J 
 and draw |_ them ]J to mee : and there waateth but to Come. 
 
 <57. What is it now, thatlyeth in the way of the wicked* that he 
 cannot come ? It is the Angry- Sword of the Angel ( or Cherubine ) 
 wWch he will not breake, the faire, gliftering, hypocriticall, dainty 
 world in his bofom [ malice or wickedneflfe ] inflefh and bloud, plea- 
 feth him too well ; he will not breake his minde, which yet ha is able 
 CO doe : and if he doe breake it, then he is drawne of God (by Chrift) 
 to the Father : and inftantly is chofen to [ be 3 a childe of God : and 
 jout of the Image of the Serpent there cometh [ to be 3 the Image of 
 an Angel. 
 
 (58. For fo long as the Imige ftmdeth in the Anger,ic is the Image 
 of the Serpent i but if it goe forth j from the luft of finne, or defire of 
 evill 3 ,into the breaking [or deftroying thereof 3 then a Heaveoly 
 Image is figured ( by the Treader upon the Serpent ) j and ^ the Ser- 
 pents Head is broken j the two Kingdomes fight [ or wreltle 3 one 
 
 - with another, and that which overcometh figureth the Image- 
 
 <5>>. W.iereby it is feene, how great the Anger was in Aiim ani 
 
 - Eve, in that the wrathfuU Kingdome fooner overcame.than the King- 
 dome of Heaven : and the fcorner is fooner generated thm th: ' up- 
 right. But yec the fault of this was ia the Parents : had thty not fin- 
 ned. 
 
 "' Or, ti.'orver 
 oflbebiirts. 
 
 " Or, borne of 
 
 God. 
 ° As the light 
 is gincrated 
 out of the bur- 
 fjhgof the fire, 
 and is free 
 from the fire, 
 P ^sthe light 
 is mothtr 
 thing thin the 
 fire. 
 
 1 As the Aire 
 gseth forth 
 from the fire 
 and the light. 
 ' Sincerely t or 
 
 unfe'medly. 
 
 ^ Tbi EvV.l ii 
 overcome 
 witbijooJ. 
 
 « Fj9neft or h- 
 
 ' K9cent, 
 
27» 
 
 " Or, Domini' 
 
 OH. 
 
 « Or, the four e 
 Elementary 
 Image in the 
 Holy Element. 
 rFoure Ele- 
 puntSf but in 
 the one holy 
 Element. 
 *Oty angry iOr 
 vexed withy 
 and abhorreth 
 biafelfe. 
 
 • Or, overcome 
 " the inward. 
 
 ^ Or , cheate. 
 
 ' Or,»« Image 
 of God. 
 ^ Or J for him 
 to attaine the 
 image of God. 
 
 • Between 
 Time ondEter- 
 nitie : Jee more 
 
 ^ Or, for gi'jcties 
 
 of Addtn and Evfs going out ofP4raclife.Ch^p»iOm 
 
 ned, and !ec the Anger into them, then it had not been fo, as at this 
 Pay. 
 
 70. Although indeed , Nature raketh hold of the childe ( in the 
 Mothers body l or womb ] ) and [ fhapeth,figi:reth,or ] Imageth it : 
 yet the " Region of the Starres hath no other than the * Image in the 
 foure Elements, and not f that] in the Holy Element. And although 
 indeed it Image { or frame ] a Man in the outward Btaftiall Minde 
 with a little underftanding many times, yet that is no matter:the out- 
 ward Man is the Beaft of th» Starres •, but the inward (m the £ one ] 
 Element ) is the Image of God : and the divine framing [] figdring or 
 Imaging ] is not performed in the y outward,- but in the inward Ele- 
 ment. 
 
 7 1. For a Man is many times ( in the outward ) fo very evill nani- 
 red [or malicious froward conditioned] from the Starres, that he be- 
 cometh* loathfome tohimfelfei but when he confidereth himfelfe, 
 then he entereth into himfelfe ( into the inward Man ) and reached 
 after AbftinenceC or forbearance of evill 3 and yet «annot be quite 
 loofed from, [ or rid oft ] the outward wicked malicious Man: but 
 muft continually (with the inward ) bieake the head of ( the out- 
 ward ) the Serpent. 
 
 7z. For the Serpent fkingeth many in the outward : but if it "get 
 the Inward Man, then the Image of God is gone. The evillncffc £ or 
 malice 3 of the Scarres drivech many [ ftrongly ] to murther, ftealc, 
 lye, and '' deceive •, till they come to the Galiowes, and fword, [ or 
 block J , and yet have not wholly [captivated ] the inward : he is yet 
 in the Gate, and is able ( through Hepentance.) to goe ipto ano tner 
 Image, which is not like the outward : Man cannot judge the in^vard 
 Man fo wholly according to the outward : except they fee chat he de- 
 fpifeth God, and blafp'hemeth the Holy Ghoft •, in fuch a one there is 
 * no Divine Image. And it is hard [^ *• with him '] •, yet his Judgement 
 is not [. in the time of ] thib body : the Gate of the Mercifulnefle 
 ftandeth open towards him, while he is in this Tabernacle. 
 
 79. But after this life he fhall attaine it no more> except he hath 
 [ hold of] the Mercifulnefle [ of God ] fey a Threed : for God will 
 not quench the fmoaking flax, as JJaiah faith i though indeed he muft 
 bathe [ fwimme or fwelter ~\ in his finnes , * till the Ange^( through 
 the Death of Chrift) be overcome > on which Threed he muft hang : 
 and the Purrefadion is his Purgatory in his finnes, and no ftrange [^ 
 diftinftHcterogene Purgatory J (of which Anrichrift fcigneth.and 
 prarcth ) but his own fel^, [ Purgatory, 1 in his finnes. 
 
 74. And it is all vaine and idle [ which is faid, '] concerning Pur- 
 gatory, as the Wolfe of the Whores Beaft feigneth, [or coBC-rKeth'J ; 
 for it is well knowne, that after the [^outward] life, there is an Eter- 
 nall life, and that all finnes are '^remitted here j but as long as thou 
 
 an 
 
Chap. 8 o\ Of Adam and Eves going m ofPara^ifl, 
 
 art between the Doore and the Hindges, and hangeft by a fmall haire, 
 thou art yet not wholly in the % Eternall Life : but if thou be once in 
 the EcernallLite, then thou art perfcfti [or fully there j whether it 
 be in the Heaven or in the Hell, out of that there is no Redemption, 
 for it is the s Eternall Life. 
 
 75. But wliile wee are thus fpeaking of the ^ upright Akl^ we can- 
 not fay, that the Kingdome of Heaven was not aflifting in him, and 
 that he nieerly oiJt of his own might and power, made hinifelfe fuch 
 an upright [honeft ] Man j for ' it was in the wreftling, and overcame 
 the Anger : for Man is weake, and ^ ignorant, and can doe little by 
 bis own Power [_ or ability ] i ' yet he hath the Imagination, and the 
 choofing, or the free yeelding, [ to a thing ] where then the Maker is 
 ready before taind, which maketh him [ to be J according as his lull 
 { or defire] is : as is to be feene by ^idamy for when he longed and lu- 
 fted in the Sprrit of this world, there inftantly the Maker was prefent, 
 and made ( of an Angclicall Image,) a Man. 
 
 75. The Lu(t [ or longing Defire ] is the introducing "^ into a 
 thing, and out of the Lufk cometh the forme (^ or Image] of the Lufi:, 
 ( vi\. a Body, ) and the fource [ or aftive quality J of fiuRcs Itlcketh 
 therein j and you may eafier hinder the Lu«, than breake the Body, 
 which is very hard ; therefore it is good, to turne away the eyes, and 
 then the " Tindure goeth not into the Eifencesby which the Spirit is 
 impregnated i for the luft indeed is not the minde wholly, but they 
 are fifters : for when the luft impregnateth the minde, then it is al- 
 ready a halfe •> fubftancc, and there muft neceflarily follow a break- 
 ing, or there cometh to be a whole fubftance, and an Effenceofa 
 thing 
 
 77. Now Abel is the firft Chriftian Church in Patience, which God 
 eftablilhed , that the Cainifh Church fhould be converted by iiki : 
 he hath not therefore fo rejeded the Cainifh Church, that he would 
 have no member out of it. Underftand it thus*, the true Chriftian 
 Church ftandeth like a (heepe among Wolves j though indeed wee are 
 Men and not Wolves, but in Minde and in Figure. ** It teacheth the 
 wicked : and if he be converted , then it hath gained him, and he is 
 figured into an Image [ of God ] : and thereby Joy is caufed among 
 the Angels of God, tl^at the Kmgdome of Heaven hath the viftory, 
 
 78. Ordoeft thou fuppofe, that the word in Daniel is nothing. 
 Chap. 10. concerning the Angel Gabriel^ who faid •, that the Pnnce m 
 Vcrji/i vpuh,f9od kirn one ad twenty d^yes, and that our Prince Michael 
 came to helpe him. Thereby it may be feene how the Princes and 
 Throne- Angells rtrive againft the Kingdome of the fierce wrath, and 
 affift Men *, the caufe whereof is this y The Devill awakeneth the An- 
 ger againft Men : and the Angels of God ( vi'^. the Throne- Princes ) 
 keepe it back, becaufe God <i yet wHlcth not EviII. 
 
 N n 79- Wee 
 
 ?7j 
 
 f The RternaU 
 hc/^:Jherhca- 
 vcnly life, 
 
 ^ Innocent. 
 
 ^ The Heaven. 
 * Or, voyde of 
 underftandixg^ 
 ' Note what 
 Free-iv:Uis. 
 
 Or,./. 
 
 1 The l(lndling 
 it not brought 
 ma the iffuing 
 EjfintiaU 
 powers. 
 ° Or, Body. 
 
 P The AbeUtJh 
 Church. 
 
 ' For all the 
 Devils fiinifig 
 upfOr ai»al(eh' 
 ifigofha An-t 
 <Ler. 
 
^The Dev'iU. 
 
 »74 Of Adam and Sues going out ofPar4dife,0\ip,2o, 
 
 79. Wee are efpecially to obfrrve in C^'Jt and ^belywhn their pur- 
 pofewas. Cain wdii Plowman [or Tiller of the Ground ] and Ahel 
 was a Shcpheard [ or keeper of Hheepe ] : A'jtl relyed npon the bief- 
 fing of God rowirds his flick , to maintaine himfe.fe by the blefling 
 of God : Cam relyed upon his own labour, to maintaine himfclfe by 
 his O'A-n skil! and induftry. Evs tooke parr with ^tfi«, and ^dam with 
 AM ", for Eve counted him to be the Piince on Earth , to whom the 
 Kingdome did belong, and fuppofed that he ( as a Champion ) would 
 chafe and hunt away the Devill ■■, although (hee knev^r him not- 
 
 80. But if Men fearch very Deepe, this (^ that followcih they will 
 finde ] is the very Ground. Eve was the Childe in the Matrix of .^- 
 dam^ which ^4djm ( if he had not been overcome ) fhould have g«ene- 
 rated out of himfclfe, in great modefty T purity '} and holineffc *, but 
 becaufe Adams Matrix was impregnated from the Spirii?tof this world, 
 therefore God mudframe a flefhly woman out of it,which afterwards 
 ( in her firft fruit) became luftfull,aad infeftedfrom the Devili, as 
 well as the Limbtn in Adam. 
 
 Zj. And therefore they alfo generated fuch a towardly childe as 
 looked onely after covetoufneffe : as Eve alfo did, who would be like 
 God : and furely Adam had fome minde that way, or elfc he (heuld 
 not have entred into the fpirit of this world. 
 
 8 2. And fuch alfo now was their Sonne Cain : he fuppofed that he 
 was Lord on Earth-,and therefore he grutched that his Brother fhould 
 have any thing: efpecially when he faw that he was accepted before 
 God, that vexed him ', and he thought that Abel fhould come to be 
 Lord on Earth : in his facrificc, he regarded not the feare of God, 
 though he (as aa.appearing holv M*m for hypocrite 3 ) facrificed 
 alfo i but he regarded one!y the' Region. 
 
 83. And here the Antichriftian Kingdome tooke its beginning, 
 where Men « give God good words , and their heart is pofleffed with 
 covetoufneffe, and feek after nothing but power and authority, to do- 
 mineere over the needy and miferable, who trufV and rdie upon God. 
 Therefore Antichrift hath his God in hisCliift, and in the (kength of 
 his power : and beh'nde his cloake there hangeth a Fox. He prayeth, 
 yet he deiirerh nothing elfe but the Kingdome of this worlJ;his heart 
 doth not leave off" to perfecute and to hunt poore A'f^l. But a'hI 
 prayeth to the Lord, and his heart inclineth itfelfe to the Love of 
 Gol, in the true I nage, for he defireth the Kingdome of Heaven, and 
 the Bleffi.igof God here, for his '^ maintenance. 
 
 84. Now the Devill cannot endare that a holy Church firoald grow 
 up in his Dominions, he will murther Ahel f\ill, as he did then -, be- 
 caufe Cain feared not God, therefoHf "the Devill gat an acceffe to him, 
 and ftirred up the inbred wrath inr^ja again(\ ^M, that he flew him. 
 H«re furely all the Devills danced at it,and thought, now is the King- 
 doms 
 
 ^ rb&bigheft 
 place of Earth- 
 iy Dominion. 
 * Or, (pea}(s 
 ffoi tvordt 
 bef9ti God* 
 
 •UecejiHk, or 
 ' fitbfijtence af 
 'the ' 
 
Ch^p»^O^OfAdam and Eves going out ofParadife^ 275 
 
 dome ours againe : whereat AcLm and Eve were much amazed and 
 affrighted, when they faw that he whom rhey accounted for a Prince 
 becaire a murtherer-,and as the Hiftory faithjthey copulated [or knew 
 one another J no more in feaventy yeares after. 
 
 85. Now i t being thus, therefore they fopght for tjuite another 
 Treader upon the Serpent:alfo now they inclined their heart to God, 
 fb that fevcnty yeares after this murther, they begat a very upright 
 Qvertuous] holy Sonne that feared God, (who eftablifhedagaine 
 the pure Church of the feare of God and promifed (cede of the Wo- 
 man ; ) whofe name was Sech y who alfo begat a very upright [ vertn- 
 ous] Sonne, vhofe name was £/.«x, and then Men began to preach 
 openly f or plainly 3 of God ; and the Chriftian Church alwayes rofe 
 up like a fmall flock, in fpire of all the Ragings of the Devills. 
 
 8(5. But ^<jia exalted himfelfe to b <^ Lord over his kindred: 
 from whence arofe the Dominion, and Hie or Government of this 
 world, all ( according to the influence cf the Starres ) generated fer 
 Spiritum Major u Mundi^ \_ by the Spirit of the * Great world J : and x Or Macro- 
 is not as Cam fuppoftd, fo ordained, by the cleere Deity. co/me. 
 
 87. It is true indeed, whew the world became fo eviji, mal'cious, 
 and murtherous, then there muft needs be Judges and Magiftrates 
 that the fierce wrath might be ftopped by punifhment and feare ; but 
 if thou haddeft continued in Love, then thou Ihouldft have had no 
 Lords, but loving Brothers and Silters O Cam '. thy potent Kingdome 
 Cometh not from God , but hath its influence from the ftarry Heaven 
 in Anger, which domineereth over thee, and many times giveth thee 
 TyrantSywhoconfunethy fweat in Piidc, and tWs thou haft for thy 
 Paradife. 
 
 88. SainfPi7«/writeth very well, that there is no f power, autho- 
 rity, or 3 Magift racy but of God j but he faith, it is an T avenger of rOr, for the 
 the wicked , and beareth not the fword in vaine •, herein thou haft pumfhmem of 
 ground enough, that God ufeth the worldly Government, and the cviU door, 
 fword thereof for the wicked's fake, under which thou muft now ( for 
 
 the fake of finne ) heare thy yoake, bccaufe thou art a confinuall de- 
 vourer and murtherer : doe but behold thy felfe, together with the 
 avenging fword, peibaps thou wilt fee, thy felfe. 
 
 8y. But if any fay, that God doth [abhorreorl loath the Gr^ac 
 Tyranny and Oppreflion, when they domineere and take a%^ ay the 
 fweac of thepocrt and needy, and confuree it in pride and ftattli- 
 nelTc •, that iara cannot endure ; if the terrible Example of the Floud * The time iv'Hi 
 Q or Deluge] did not ftand there , then [Tyranny J would be ac- V6t bcarethe 
 .couTited holinelfe', but thy » Kitgdome O Ccw ! is fee up in Baifdly Exfojrionof 
 and thy Beaft Ruleth in Sodom and Gofno>> ha, there is a tire frcm the f 6«?, Ut tvery 
 Lord of Heaven in it : it is time to goc withiot out oiSodom, iinne is one fifide it 
 awakened in Catf. ...... vpiib ihcir 
 
 N n 2 90. Now otvn tj/es. 
 
2^6 Of AdMn mcI Sves going out of P 4r ad ife, Chip* 2 o. 
 
 90. Now when Cain had murchered his Brother, then he went fe- 
 curely as a Lord : and thought, now thou art fole Prince on Earth j 
 bat the voice of the fierce anger of God caTie, and (aid •, 'ybere is thy 
 Brniher Aod .' and he anfwered, I ^lavp rot , ShafL i bi my Brothers 
 
 " Gods Anger, icepcr ? And » He jaidy'.ylm haft t hou done ? Bel^old the voyce of thy Bro- 
 thers bio id^crytth to race from the Earth : and now thou art accurfed 
 upon ihc E inhy Tiph.chba.lh opened its mauth^ to receive thy Brothers 
 blmdfroK ihy hind' : when tbonlhjU ti'l the Ground, itjhall nocyeeld 
 itsjlrcffgtb to thee benc^forrvard j. thoujhalt be a vagabond asd fugitive 
 upon Earth, 
 
 9 1. And now when the Anger of God ftirred the finne in C<7M,then 
 it became awakened : and he was perplexed for troubled] : and «hen 
 his falfe Faith was feene : for he defpaired., and faid j My finnes are 
 greater ji haft that they can be &r given mee : behold thou driveft meeatvay 
 
 '»Or, B-eforc. from the Lord this day, anM^fi hide my fife ^from thy CountenancCf 
 'Or, mcetetb. and I muji be a fugitive and vr.^abond upon the Earth : anditfhM befall 
 mefOf that ivbofnever '■fiadeth met ypiUflay mee. 
 
 92. Here there appeareth to us the moft terrible Lamentable and 
 miserable Gate of defpaire, upon the committing of finncs : for when 
 
 ^fhfs concern' God faid v ^Curfcd art thou upon the Ea^ih , rvb'ich hith opened its 
 etb Chrifien- mouthy and received thy Brothers bloudf om ihy Hands : then the lof- 
 dovic to confi' ty> ^clfe- potent,gliflcring,hypocriticalJ,flatteriRg Kingdome of Anti- 
 der k. ch^'^ "'^s rejefted of God : and it hath (with it entring into the fierce 
 
 wrath, in the Murther ) feperated it feife from God. 
 
 93. Therefore tid God j Be thou accurfed; and the diftinftion of 
 *Or (hervetb. ^^'s curfing or flying out of the fierceneife, • is, that the Love of God 
 ■^ ' will not dwell in the fierceneffe, and that Kingdome muft not be cal- 
 led after his Name : for God cotifented not to the Murther, but the 
 fiercenefl'e [ or wrach J of which God warned C«/«, at his facrificing, 
 \_ faying, ] B ihou ufrjght, andthovjbjdt be accepted yifnot^ then finne 
 ( and the Kingdome of the fierce wrath) lyeth at the Doore j he fhould 
 
 ' The wielded- not let ^ it have any power, but fhould rule over it, but when he let' 
 mj^n or fi& ce- teth it have po *er, then it ruleth. and yanquifheth him. 
 ncffe. 94. Thus alfo God withdrew, that is, Ctf/« went out from God: 
 
 from the Kingdome of God, inro the Kingdome of the fierceneffe of 
 the Driver : therefore alfo his affaires ( which he further [ managed, 
 held forth, and ] pretended ) were not of God, bur from the King- 
 dome of the fierce wrath j that f fierceneffe ] lead him,and generated 
 t The wonders or awakened 8 its wonders through him, that the [ Kingdome of the 
 ef the fierce fierceneffe ] might be alfo manifefted, even as it was a j?reat wonder, 
 ivrath. ^ how the Noble 1 mage ia ^bei, by €he fierceneffe of Hell, and of this 
 
 ^ Or, that. world ' could be feperated i n the ^ breakingof the body : whereas the 
 ^ Or. 'tvas. Kingdome of Hell would faine have found [ or felt] it : and there- 
 ^fDijfolution, fore the firft Death muft be, haftily [^ or fuddenly 3 , where then the 
 
 Tfeader 
 
ChSip»20,0f jiiiams and Byes going Qut ofParadife, 
 
 Treader upon the Serpent (hewed his firft i Mafter piece, when the 
 Kingdome of this world "^ parted from AbU : when the Cht-robinc 
 did this firft time " cut oft' the foure Elements from the holy Ele- 
 ment, 
 
 9 $. And there the Word, or the Treader upon tlie Serpent,t\ood 
 in the new regeneraceJ Element, in the foule oiAb-.l, in the Centre, 
 in the Gate of the D::epe, and did breake the Serpents ( that is, the 
 Kingdome of the tierceneffes ) head of its might ; for the Head, figni- 
 ficth,the ftrong Might of the fierce Anger.And there the Love of God 
 (out of the Heart of God"* let it felfe into the Hell of the Anger, and 
 did fnrother, the kindled fire of the poore foule, in the Love againe : 
 and here the firft worke was proved, according as was promifed from 
 God to ^dam and Eve. 
 
 p6. Secondly,aIfo,the terrible work of the entring into the fierce- 
 neile [^ or Anger ] was proved in Cain, for each Kingdome, proved its 
 owne. And now when Cain went into the Angtr , then the Love of 
 G6d ftood in the Centre before him, wholly hidden •, there Cam ( as a 
 Champion ) fhould have broken the Serpents Head : which he before 
 fuppofed that he was the Man that ftiould doe it> and would doe it in 
 his own power and might ■-, and here it was rightly tryed, whether i-t 
 were poflible in ones own felfe-power ( through the luftre of the Fa- 
 ther in the fire) to poffeflTe the Kingdome of God. 
 
 ,P7. Butitwasmiferable, and all in vaine, (otCain (in his tender 
 humanity ) cryed woe woe is mee j his finnes were greater than Phe^ 
 he could not in his own power preffe in to God : he trembled and at 
 length ftood amazed before the Abyfle of Hell, which had captivated 
 him, and held him in it: he ^fevered himfelfe now alfo from [the 
 company of] Men : and faid, Noiv tvbojoevcr jknU finde mec tviUJlay 
 mce, for i mult fliefrom thy face. 
 
 98. And here is feene the feperating of the Chriftian Church from 
 the Cainifh, where God expelled Cai«, that he muft dwell in another 
 place •, and the rrue underftaoding of thefe highhidden fecrets ftick- 
 eth wholly in the Word, under the vayle [_ oiMofei ] and was almoft 
 never knowne [ yet ] , but ( in che time of the Lilly ) it fhall x ftand 
 in the Wonders i and thoj -intichriftian Church on Earth, fhouldft 
 know, that all ( whatfoever thou inventeft without the Spirit of God, 
 for thy trimmiMg and pride, alfo for thy ftrengthand power) is gone 
 forthwith i:ain from ibeU oijc from the Church of Chrift, beyond £- 
 den, into the Land of f^ii : if thou art fo highly leatjied, and doeft 
 Hndcrftand '^this in the Language of Nature, what it Is, as thy flatter- 
 ers in their Bonnec [ or promotion J fuppofe [^ they doe ] > but they 
 apprehend nothing but the 'foure Elements ia the going forth with 
 Cam, and not the [^ One] Element before God', therefore the fame is 
 thtAabell of Confufion and of various Opinions, and not the Ground 
 
 "in 
 
 ^77 
 
 ' Scholhrjhip. 
 ^' Or i TV as fe- 
 vered. 
 
 fword. 
 
 '^ Or, put. 
 
 POr, above 
 his power, 
 
 1 Sepcrated, 
 
 Oxjbel^noivn* 
 
 (Thif (peech 
 ofMofes. 
 ^Oi,tbefirife, 
 contention, & 
 wrangling dif 
 putatmi' 
 
2-8 of Adam a,nd Evt'tgoirjg out ofParadifi.Chap.tol 
 
 ■* Itt the aerU' " in the [ One 3 Element, which ftandeth in one alone , and not la 
 ittgr love and multiplicity. 
 
 ^^^y 5,9. Thou haft been a cleere* Glaffc ( in him ) of Mens own con- 
 
 « Or Example, ceits (T or opinions J , what ones own good meaning Twithouc the Spi- 
 * rit of God) ii. ^^*« went noc into the Sheepfold at the Doore (which 
 
 God made for Adam and Eve with the Word, and Treader upon the 
 Serpent ) but climed inco it anocher way , by his ftrong LyoniQi 
 minde, and would be a Lord over die Sheepe, and became a theefc 
 and murtherer of the Sheepe, and the Sheepe followed him not, but 
 they went (with Abei) through the fword of the Angel [ or ] Chcru- 
 bine ( out ofthl^fraile and corruptible life) with the Treader upoa 
 the Serpent into their refting fheepfoId,where there is not one woJfe : 
 for the Cherubine will let none of them in : and if any of them doe 
 come, then he cutceth their Wolves heart of the fiercenelfe of the 
 Kingdonie of this world clcane away , and then they alfo become 
 Sheepe, and lay themfelves patiently among the Sheepe, and feek no 
 J rke tfolfe. more afrer the Wolfe, for r he is beyond Hdtn in the Land of Nod : 
 but they are gone through the fword of the Cherubine into Paradife : 
 where no Wolfe encercth injthcre is a Wall of a Principle and whole 
 «n aoreat "Sirthbeforeir. 
 
 Iff -If ^°°* ^"'^ ^^^^ Cainifh Church ( with thy Lawes and Pratings, thy 
 
 citffe orgufc 2cute Comments, ai.d Expoficions cf the Writings of the Holy Men 
 b^ore faro- ^ ^^ Saincs] , who have Ipoken in the Spirit of God) (hould looi< well 
 ■'^° upon thy felfe, and dot not build thy voluptuous and foft K-ngdome 
 
 fo much upon thole things: for* they'' aeiiioft of them in Paradife; 
 * •!, / they fptake out of the Roote of the Holy Element thiough the • out- 
 bave (polun gjj^,jj ^f ^j^^, f^^jj Elements, and many times apprehend (in the out- 
 andwi una gjj.j.j, ^ ^.j^^ ^^^^.^ wrarh, which Men had awakened : therefore look to 
 ''*,', J/"*"'^ it, that thou buiJd no ftubb'e, f\raw,or weeds thereupon : if thou haft 
 if God. not the Spirit of underrtandi'ig oat of the Holy Element, then let 
 
 ^Wmn they ^ themalone, doe not '^djubc them with the foure Elements, orelfe 
 f}>eirJ^&write thofe things ftand in fc^k//,ic is noc good to build the foure Elements 
 ■^n thuwQrld, thereupon : for the Clierublne ftandech between, and he will cut oft' 
 ' ^"^'^z fc whatfcever doth not belong to the Sheepfold : thou wilt have no be- 
 ° "^I o 'y "^'^^^ ^^•'^' ^°'' '■^^ l^tiour [ or work ] ftayeth * in the Land oi7(pd. 
 wiihjidmg & I o I. O Cm ! look but i:pon thy Kingdome, and confider what be- 
 d'Vifions. fell thy 'Great [Grand ] farher Cain, who built this Kingdome, who 
 
 ^iBfe'fe. cfyej out woe is me ! my f unes are grwter than can be forgiven me, 
 
 when he faw himfelfe ( w ich his Kingdome ) to be without God, in the 
 Abylfe of HcIL And if the loving Word of God , had not recalled ir, 
 ( w hen i t faid, No i .; hofu.ver i^tiki h Cain, itjball be avenged fivenfold^ 
 and God made a mxrl^ upon hm, r h^i hone i hat met xt>;ih him [}jouldJ(iU 
 him J he had been quire loft. Thofc are wonderful) words, Mofes face 
 is fo very much under the vaylc : for the vayle is rightly the Cainifli 
 Church, which covercch the Kingdon.e of Chrift:. 102. Here 
 
Ch^P'^o. of Adam and Eves going out of P aradtfe, 279 
 
 102. Here is the clearc and pkine ground and roote of the falfe 
 Cainifh Church j for Cain had made himfelfe a Lord of rhrs world.a id 
 built [ or relyed '] upon himfelfe. Yet now he had in himfelfe nothing 
 for a propriety,but the firft and the third Principle: for as to his foule, 
 he was in the firft Principle, as all Men [ are ] : and as to the body, 
 he was in the third Principle in the Kingdome of this world. And now 
 he fhould with his foule goc out of the Kingdome of this world, and 
 prcfle into the fecond Principle (vi^i. into the Truft In God, into the 
 Word of the Promife)to God, as Mbal did : and hbour with his hands 
 in this world, and Plant and Build ; but his minde (hould be direfted 
 to God in confidence, and fliould commend the '^ Kingdome of this ^RuUerGo- 
 world to God,and carry himfelfe therein as a travailing ftranger, which vernmint. 
 onely with thisr ftrangejjody is in his propriety, as to the body, and a 
 ftranger onely as to the foule, and befides as an afhamed Gueft like a 
 Prifoner in it : whofc onely ftudylhould be, to getagaine into his 
 true Native Countrcy, oat of which he is gone forthwith his father 
 Adam •■, but he let the fecond Principle,fhe Kingdome of HeaveTi goc, 
 and yeclded himfelfe wholly with his foule into the Kingdome of ths 
 worldjwhere he would be Lord •, and fo the Anger took hold on him : 
 for he went out from the Word, the Promife of Grace. 
 
 I03. And then the Word fto jd agarnft him, in the Centre of the 
 Heaven : and he ftood ( in the Roote of the fierceneffe ) againft the 
 Word j for his Spirit went out of the Gate of the Centre of Heaven^ 
 and ftood in the fource [ or aftive property "] of the Originall of the 
 Creation in the fierce Roore of the fire, and defired the Out Birth out 
 of the Holy Element, ( which alfo ftood in the kindling in the fierce- 
 neffe j ) vi\. the foure Elements. 
 
 '^4- His Anger af.ainft Abel came from hence,becaufe Ahd i ftood t q^^ toik ho 
 notin this Bii.h, and his Spirit would not endure the Kingdome of plcafure h the 
 Abel in his Kingdome*: for he would rule C as by his own power, ) jOKidomeof 
 in the •• two Principles ( wherein he ftood : ) and therefore he flew this world. 
 
 ^*^'- . , ^Thefir/and 
 
 105. Yet God would not have irfo: but 'kindled the Anger in the third. 
 Caia, which rcfted before in the fwelled Kingdome of the foure Ele- i or ^trvakened 
 ments, and was o:eIyclimcd^up in great and mighty Joy, whereas thelntnvHi 
 Cain did not know the Anger, nor underftand any thing of it •, onely (yorme. 
 the Effences of the foule kne-v that they dealt falfly ; but they knew 
 not the fierce fource in the kindling of the fire, till that they went 
 forth from the Centre of God into the ^ falfhood, an^ there they felt ^ Or, n»vV.jf<i* 
 the fire of the Anger with great horrour, trembling and crying •, for nrffV. 
 they were gone out from God, and neither faw nor felt the heavenly 
 fource any more : and therefore they defpaired , becsufe they found 
 f or felt ] themfelves in the fource of the wrath : and the Body with 
 all its Effences cryed 3 My Snnss areg' eater than thaf they can be for' 
 ^ivcH' ' io5. A«d 
 
^So Of Adfitn A»d£ve$goihg out of Paraeiife, Ch^p» 2 ol 
 
 io6. And here is apparently feene the Glaffe of the Abyffe of HelJ, 
 and {_ of the] EcernaU defpaire j when the Anger of God rifeth up in 
 the foufce, that the malice l_and wickednelTe ] is made ftirring, and 
 there beginnech trembling, galling, and crying,and defpaire in it felfe 
 as to God : there the loulc feeketh abftinence in the Kingdome of this 
 ' Or, no com- world, ar.d findech ' none : and then it leaveth the Kingdome of this 
 fort. world alfo, and runneth into the Originality, into the Roote of the E- 
 
 tcrnallBirth, and feeketh abftinence, and yec findeth nothing •, and 
 then cafteth it felfe into the abominable Dcepe, fuppofing to reach 
 the Originall of the Abftinence>or the Gate of the breaking in 3 but ic 
 mounteihonely above the Heaven, out ( into the moft uttermoft) in- 
 to the fierce j^wrathfuU, grimme ] Eternity. 
 
 107. Thenit beginnethvenomouflyrohate the body, wherein ic 
 hath borne the Image of God : and many run headlong into the wa- 
 ter, or take a roape, or a fword, and murther the body, which hath 
 bereaved it of the Image of God, through temporall pleafuie,through 
 falfe confidence, ftanding upon it felfe , to contemne and fcorne its 
 brother and fifter, to murther him, to take away his daily bread, and 
 aifo to give occafion of «antonnetTe to their brethren and fifters. 
 
 108. And thou Cainifh Church, here thou haft a Glaffe, inthyri- 
 . fing up in pride, and felfe powcr,alfo in thy voluptuous felfe honour- 
 
 ' ing life •, behold thy fellei in it : ^ for thou art gone into the Spirit of 
 
 this world, and thou haft made the Kmgdonie or this world thy King- 
 dome of Heaven, and thou ttufteft onely in thy felfe : thou makeft thy 
 felfe a Lord over B.ibd\ and thou draweft the Kingdome of this world 
 m XricliTy de- to thee onely by "' cunning [^ fubtilcy 3 i and thou makeit thy felfe a 
 vices y or de- Patron therein, and therewith thou goeft out from God : thOu fupfHj- 
 teit. fcft that thou art holy, though thou fuppreffeft thepoore A'otl und^t 
 
 thy yoake, and vexeft him day and night ; he n»uft here be thy Bloud- 
 hound, and thou accounteft him thy Have, though thou haft not right 
 to the leaft haire of his head as thine owne : and therefore thou arc 
 no other than his Driver [or Hunter 3 in fcricho^ thou art his mur- 
 ^Jiegeneratcd. thei er, who ftrippeft him, beateft and killeft him. 
 ^OXiCnpyneilt 109. Doeft thou aske wherefore ? Behold, I will tell thee: thou 
 him as Onbo- art Can the Lord of the world, for thou haft made thy felfe fo •, and 
 dox. now Abd is thy fervant, who is entered into this world as a Gueft, yet 
 
 P Or, fbately he ftandeth, and detireth to be " gone out of this world into his Na- 
 Dominion. tive Countrey, which thou canft not endure, thou prelTeft him to the 
 ^ Or, rnujtt- ground, two maflner of wayes, very fubtilly and in I'elfe power. Fiift, 
 jtctmyour ar- with thy hypocriticall falfe Dodrine | Teaching or Preaching ] Ba- 
 ttficiali teach' /^<:^/, where he ftiall and muft beleeve whatfoever thou *> prefer ibeft 
 j !/ as'^ht him, without theSpirlt of God, that thereby thou mayft but ftrcng- 
 ■^a^ies 6f[ai' then thy gorgeous p fat Kingdome, whereby thou draweft him away 
 vatiun. ' fro'H God, into the Spirit of this world, fo that he muft ^ gape upoa 
 
 thy 
 
thy Prating ; and if he doe not ^o, then thou murthereft him, m Aiet 
 j^ was murthered J . 
 
 I lo. And fecondly, thou haft fet thy felfe to be Lord over him, 
 and hdft made him thy (lave , and fo braveft it over him, as the proud 
 woman of this world, thou "^ vexeft him day and night, and confumcft ' Plagued or 
 hii fweat in hig1imindedneffe> ail according to the^fury of the wrath torrmnteft. 
 £ or fiercetielie'3 • Andfo he fticketh not onelyin the t Darkneffe, ^Kjngdome^ 
 but [aifo 3 in great mifery, cares, and perplexity, and feeketh wayes vengeance^ or 
 to get out of them, and how to come to the light againe , and efcape rag^' 
 the Driver. ^ ^Contempt and 
 
 iir. Buthe tindethnoThingin thyGatesb'jt thewayoffalHiood,' fcorne, 
 B ibcry,,cinning, fubtiei:y,iying,and deceit, alfo cpvetoufneflejand to 
 windc liHiiielfe about fo under thy yoake,that he may but live : and fo 
 himfelfe murthereth his own poore foul.under thy yoake,and rendeth 
 hinafefe < ft thus, from the Kingdome of God, and giveth himfelfe up 
 to the" Kingdome of this world) kneeling and praying befo;e thy « Or, Spirit. 
 Bcart, and honourerh thy pfoud Bride that ridech upon thy Eeaft, as 
 theSpiritof Qod' Hi the Ri'e/'i/iM of /(>/?« witneifeth. / . 
 
 112. Thus'tHou ^on- inually murthereft poore .^ibel , two manner' 
 of wayes, and givtft him greai: occafion of ftumbling, by thy pomp 
 and power thou drawcft him away fromGodinto the Spirit of this 
 world, where he then groweth ftark blinde, and fo he will continual- 
 ly ride » after t^ee, he will ftiU fit upon thy Beaft, and be Lordiiiib, 
 iind ride over tl^ bended 'knees : and thus the Kingdome of this world 
 is a right Denne of thccves, and'iri the prefehce of God a Lake of A- 
 bominations. ... 
 
 113. The Spirit of thy ftout Beaft, is the HellifhyWormj The 
 Crowned Bride that fitteth upon it, is the falfe Woman [ or Whore 3 
 oiBabeu : fhee drinketh onely out of the Cup of Whoredome and, A- 
 bominations, her drink in that Cup is the fiercenefle of the Anger .of 
 God, ofiwhich the People [ or Nations' 3 drink , and become drunk» 
 andfo in their drunken neffe , they become Murtherers, Robbers, 
 Theeves, falfe perfidious mockers, jeerers, fcorners, proud, high- 
 minded, felfe honourers, fterne malicious people i there is no end of 1 
 the number of rhofe that hate one another : every onefuppofech, lus; 
 
 way is right,and that he walketh in the right Path i if his brother and' 
 fifter goe not in the fame way with him, hefcorncth them and calfeth 
 them Heretici^s j and fo one Wolfe biteth another : his way is in his 
 own Opinion, as his Mafter teacheth him , who yet never rcgardeth 
 any thing but his * Belly God i that his efteeme and glory may be ^ His own £- 
 great among Men j thus one hypocrite deceiveth the other, and are Ucifd God 
 fcorners and perfecutors one of another among themfelves : and one Maufim. 
 is a Wolfe as well as another : and the poore Ahct ( who ftandeth in 
 «ruc RcfignatioD, and relycth upon God j muli continually be their 
 
 O o *foot- 
 
 * Ufe all the 
 might aad au- 
 thority be can 
 asthmdatji^^ 
 1 Dragon or 
 Serpent. 
 
2.8 a Of Ad Am and Sves going out of Paradtfe.QhsLp, ao. 
 
 * As the dufi » footftoole, he is continually murthered in a two-fold manner. 
 Mndtr tixir U4. One is, that he is deceived, and goerh along into Babuls and 
 
 fcate, is murthered, as to the Klngdome of Heaven- Theocheris, that if he 
 
 rcmaine conrtant, then the Devijl, (with Cariy ) will not endure him, 
 bac murchereth him outwardly, as to the body , or taketh away his 
 ^ffiibaSma»' good name and credit, and ^coveiethhim fo that he may not be 
 ncr of flinders knowne.that fo the K'ngdoaie ot (f «w and the Antichrift may rcmaine 
 ioidlyes. \n liabtH : of *hich wee know well how to fpeake by our own experi- 
 
 ence, if wrachand anger did pleafe us. But it fareth very well with 
 oar ^^f/.and oar being feorned fpringeth up in the bloffomingof the 
 LJJly, whereat wee will rejoyce well cnough,whcn wee returne againe 
 from Jericho to Jerufikm, to our Father A!)cl, 
 
 115. And now whit haft thou toexpeft, (thou proud Bride of 
 SabeU ) for thy ftately Pride (from the Spirit of this world) that thou 
 ferveft it fo faithfully ? Behold, thou haft a threefold [ reward to cx- 
 peft ] ', Firft, that the Spirit cf-th's world leave thee, and departcth 
 froifi thee, and reareth away thy proud body from thee, and turneth 
 it to dul^ and allies, and it taketh thy goods, power, and pomp, and 
 giveth them to another, aniJ tormenteth him for a while therein. 
 
 II 6' Andfecondly, that it rece'veth all thy purpofes and deeds, 
 and fetteth them in the Tinfture of thy foule , and makcth of it ano- 
 ther dwelling houfe for thy foule, that ic may not fend thee fo naked 
 away from it. 
 
 117. And then thirdly, that he hath brought thy foule oat of Hea- 
 ven into the pleafures of this world : and now leaveth it in its mifery, 
 wholly naked and bare, fitting in its filthinelfe, and goeth away, and 
 
 'Ot^tddgtt regardeth no more, where the foule is, or how it is with it, if it •were 
 int9 Hell. in the Abyffe of Hell [it were all one to the fpirit of this world •, 3 this 
 thou haft to exped for thy recompence from the fpirit of this world, 
 becaufe thou haft fo truly ferved it. 
 
 118. Therefore O Cam ! fly away from the Spirit of this world, 
 there is a fire ( out of the Rootc of the Originality ) from the Lord of 
 Heaven in it ; thy fwelled fecret Kingdome is kindled, that Men may . 
 fee [ or know 3 thee in every place : thou fhalt ftand quite open [ or 
 
 *#f ^jf«r;M. naked 3 with all thy '' fee efies •, for the Spirieui Majsra Mtndi \_ or 
 Spirit of the Greater World ] hath found the Tinfture, and its Rofes 
 bloflbnie iH the Wonders. 
 
 C U A f < 
 
 XXL 
 
Chap, a 1 iOftht Catnip and AhlUfh Klttgdmel 
 Chap. XXI. 
 
 Of the Cainijb and of the AbeUi^ Khgdtme : bow 
 
 they are both in one another, tAlfo of their 
 
 Beginnings Rife^ Effence^ and drift : 
 
 ^ndthen of tneir laft: Sxit, 
 
 Alfo 
 
 Of the Cainifh Anticbrijiian Church, and then oftheAhd- 
 
 U(h true Chrijiian Church : hm thy are both in one 
 
 another, and are very bard to be knomu[^afunder.'\ 
 
 Alfo 
 
 Of the variety of Arts, ^States, and Or den of this World. 
 
 Alio 
 
 Of the Office ofKulers [ or Magijiratei ] and their Subject : 
 
 how there is a Good and Divine ^ Ordinance in them 
 
 all J Of alfo a falfe EviU and Vevillijh. 
 
 Where the providence ^fGod is feene in all thhgt ; and the Ve- 
 nils deceit, fubtilty and malice[tt feene alfi] in all tbiagf, 
 
 I r T TE E finde by the Divine Providence, in all things, as alfo 
 ■ \A/ in Arts and « Stares, that the things of this world are all 
 ' y good and profitable : and that onely the Devills poyfon 
 brought into them is evill : and fo wee finde alfo all States [ or condi- 
 tions 1 high and low, come out of one "lonely Tree, a.id one alwayes 
 proceedeth out of the other,fo that the Divine Providence cometh to 
 help all things, and fo the Eternail Wonders ( m all the three Prin- 
 ciples) are • manifel\ed : to which end God brought to light the Crea- 
 tion of all things, which from Eternity in themfelves ftood one y m 
 the [ flowing, budding, or ] ^ fpringing up j but by the Creation of 
 this world are put into the Wonders. . ^ .. „, ,.. 
 2. Therefore now wee can fpeak or write of nothing cl.ebucofhis 
 Wonders i for wee have a great Example of them m Cr^ when the 
 K ngdome of the fierce wrath ( after his murther ) awaked m hjm and 
 would have i devoured him : that God came to help h.m, whe;: the 
 Divine lurtice ( m his Confcience ) fentenced him to Death, then the 
 Divine Anfwcrfpake againft it, [ faying ]No: m'orocver (layetbCau, 
 it ffjall be avenged fevmfolA •, by which fpeech the tierce vengeince of 
 the AbvlTe of Hell,was driven away from htm, fo that Cm did not de^ 
 
 O o 2 fpaifc^ 
 
 t8|« 
 
 ■ Conditions 
 and Courfes. 
 
 * Or, Order. 
 
 « Or, Conilti" 
 ons ofthmgr. 
 
 « Or, difcove- 
 red. 
 
 f As the 
 tfjtughti intbe 
 minde floTv or 
 [pytig up, 
 
 % By mif(ing 
 b>ra cjpairs. 
 ia God. 
 
^^4 Of^tCsiH^ »kd Ahtlli^ i:/;!^iAwjtf.>Cbap*2u 
 
 ^ Or, confcnt 
 thtreto. 
 
 \ Or, ypai. 
 
 k Rkftcutks 
 
 that Tvere in 
 doubt TV-re a- 
 game afficred 
 efGods grjce. 
 
 * The wrath, 
 er tbcgnjrving 
 fforme of bis 
 Coafcicnee. 
 
 m 'ffje Beafii 
 andthitrvbkb 
 groweihou: of 
 the Exnb. 
 
 r- aitsbandry^ 
 pleiv'tvg or 
 Tilling of the 
 gTCitnd. 
 
 fpaire ■-, and though he were^one forth from God, yet the Klngdome 
 of Heaven ftood towardsliirti, hemigfft turnei^ndtnter into Repen- 
 tance : God had nor yet quire rejedeJ him j but his malicious, mur- 
 thcrousj an'd his falfe confidence, ^e •acdurfed, and woold not ^ be 
 therdn. 
 
 3. For God departed not from Caw, but C<^'m went himfeJfe from 
 God : if he had been ftrong in Faith and Confidence in God, then he 
 might have been able CO enter into God again : even as he thought 
 before the fall j^ into the murther^ , chat he would break the head of 
 the Serpent : but there it was feene,what Mans ability was •, If he had 
 laid hold on the true Treader upon the Serpent, then he might have 
 gone rnl^anriy ( in the vercue of the Treader upon die Serpent ) into 
 God againe. 
 
 4. But Cain ' had flcfh and bloud^^and underftood not the meaning 
 of the EternalH)cvh : yet when he was aff ired from God, that none 
 fhould flay hirs.iie became cheer) againe •, for the ^ Efiences of his 
 foule, v.erc refrefhed againe by Gods recalling [him] : for the Doorc 
 of Grace flood open towards him, he fhould retnrne, for God would 
 not the Death of a Sinner. 
 
 5. And here may be feene very exaftly , who was the accufer of 
 Cain : vi:^. fhe feloud ofAsel, which cryed to God from the Earch,and 
 awakened the derce Anger agaioft Caw j where the Effences of the 
 foukoiAoil, through the deep Gate of Angetj preffed In to God, 
 through the Treader upon the Serpent •, and fo ftifred the Roote of 
 the fire in Caia^ wher«by the Anger was awakened. Here confider 
 what the figh'ngs of the righteous, and their preffing into God ("in 
 their unequiij being opprelfed) can doe, how it kindleth the Anger 
 of God, as in Cii« .-whereas then fiery Coales are heaped upon the 
 Drivers [ or opprelTo'jrs "J head. 
 
 6. But svhen ' it was allayed againe by the voyce of God, then C^h 
 did not krbw how that came to.paffe, and fee his murther at Reft, like 
 one, who hith a fecret gnawing Dogge fitting in the Darke ; yet he 
 proceeded and builr his powerfnil^ Earthly Kingdome, and did not 
 wholly pui;.his truTi in God ': for whence faw, chat he muft feeke for 
 his B'-ead out of theEirt^, and muftta?^ his doa thing from the 
 ^ children of the Earth, therefore all his bufinefle lay in the Art of 
 Seeking, how and which way he migjit finde. and how topoifefle the 
 treafur'e of tha: which' was found,that he might alwayes have enough : 
 becaufe he fiw God no more, therefore he did like Ip-ae/ , who were 
 brought out of Egypt by Mofes^ and w-hen they faw him not ( bccaofe 
 he was on the Mount ) then thty began their dancrng and falfe wor- 
 fhip of God; and asked after Mofes no more. 
 
 7. Thus Ca'wi now built his earthly Kingdome, and began rofijarch 
 alInfian»ierof Arts, not oiielyin^Agrlcuinire, bat aHb in Mettalls, 
 
 and 
 
Cbap. i I . Of the Caifiijh dW Abeliijl: Ki/igdome, 285 
 
 awdftirther QaH Arfs 3 according to rhe feven Spirirs of Nature, 
 which in the° Lecrer is-v»ell cobefeeoe, wherein our Schooles Lor 
 Univeiiiries j vrii{ irow be Mufters -, btic they are nor yec Schollars in 
 the Grcund. 
 
 8. And it is excellently fhewen, that they bad P the Jight of the 
 Tinfture in rheir hands , whertin they found Qrheir Ifiventions J 
 thoDgh it \vas nor wholly knowne \ for finnes «cre nr i then in fudi 
 moitiplieity upon the Earth : and therefore the '^ Myfteries were not 
 fo very hard and cloie hidden to diem , bur ai! was found out verj' 
 eafily : efpecially by Adam who had the Myfteries ' in his hands : and 
 was (^ but] entered out of the Wonders ofParadife? into the Wonders 
 of this world, who knew not ontly the Eliences,'^ Natures and pro- 
 perties of all the Beafis, but alto of all Plants and Mettalls : he laiew 
 alfo the ground of the feven liberall Arts f arifing ] out of the feven 
 formes of Nature •, yet not fo altogether our of the Ground : [ox fun- 
 damenrally 3 '• But he was the Tree, out of which afterwards all the 
 roores and branches grew. 
 
 ' 9. But the Depth in the Centre of the Birth , he knew much bet- 
 ter than wee in our Schooles : [ or UniverlitiesJ : which is (hewed by 
 that ' faying, That he gave nannes to all thing5,io every thing.accord- 
 ing to its Eflence," Nature, and property, as if he had ftock [or dwelt] 
 in every thing, and tryed all * ElTences •, whereas he had the know- 
 ledge of them only from their round,alfo from their forme and afped, 
 fiwell and raft : the Meralls he knevv,in the Glance of the Tinfture,aad 
 in the fire, as it may yet well be knowne. 
 
 ■ xb. For Aciamv,ai the Heart of every thing in this world, created 
 out ofthe Originality of all things: hisfoulewas out of the hrft Prin- 
 ciple J throughly Tiliuftrared with thefccond [ Principle : J andhii 
 body was out of the [one] Element, out ofthe ^BjJ'^JjOr Birth, one 
 tof the DiviKe vcrtue [ which is ~\ before God, which [ body] wa! en- 
 tered into the cut Birth of the {_ one 1 Element, (t//7^. into the fonre 
 Eknents ) and wholly gone into the Spirit of this world, vt-^ into 
 the third Ptincipje-And therefore he had the Tinfture of every thing 
 in him, by which he reached into all Effcnces, and proved \_ or fear- 
 ched ] all things in the Heaven, Earth, fire, aire, and water, and all 
 whatfoever is generated from thence- 
 
 11. And fo one Tindure took hold of the other, and the ftronger 
 hatli proved Lor tried] the weaker, and given names to all things, 
 according to their Elle^ces vand chat is the true grcund of ^^jbbj 
 fall, that he went out of the Eternail (" being 'J rnto the Out birth of 
 rhe corruptible [ betng, 3 and harh put on the ^corruptible image, 
 which God forbad him, 
 
 12. And here the two ftrong Kingdomes ofthe Eternity are to be 
 fecnc, which have been in ftrife with one another,'and are atwaies fo ^ 
 
 and 
 
 '^ In tot ^imt 
 ''/Cain, and 
 the other C.r- 
 camftaitces. 
 P That u , in 
 Cains time 
 they bad the 
 TiffHure /« 
 theur power. 
 "J The mylierks 
 ivere not fo 
 i^^ri^ to them, 
 ' Or, »4^rf, 0- 
 pen aadpLime. 
 ^Of,^;»^x. ■ 
 
 ^Speech 0, 
 
 ypord. 
 " Or, {inde. 
 " Or, teeings 
 
 y OT,jklnmgfir 
 
 enlightened. 
 
 "•Or, •ivar>gt~ 
 
 harcbiag. 
 
 ' Or, tran^ts^ 
 rj. 
 
%6 Of the Caimflj and Ahdli^> Kfngciomc,Ch2ip*2i» 
 
 *> The tvratb 
 and tht Love. 
 c Ihe wrath 
 rulcth itt a'l 
 that Ueri.Hin 
 the four cE 'e- 
 mtnts,andin 
 that rvbtch if 
 good U mjt{eth 
 the ex tiling 
 joy. 
 
 •* if^orl(fngj 
 fruit yOr bring- 
 ing forth. 
 
 e A defiringy 
 or attrailmg. 
 
 fDifptUeth. 
 
 tOty Dijfol- 
 ved. 
 
 and the ftrife continucth to Eternity , for it is alfo from Eternity 
 ( vi\. \_ between ] '» the fiercenelie and the nreeknclfe ) If the fierce* 
 nelfc weie not,there would be no mobility : but it overcometh in this 
 world onely * according to the Kmgdome of Hell, and in the Heaven 
 it makcth the afcending Joy : and the Mecknelfe : 
 
 13. And it is highly to be found and confidered by us, in the light 
 of Nature, how the fiercenefle [ or wrath] is the Rooteof all things, 
 and moreover the Originality ot the Lile, therein onely conf.fteth ^e 
 Might and the Power, and from thence onely proceed the Wonders : 
 and without the fiercenefle [_ or wrath ] there would be no enmity, 
 but all [ would be as it were ] a nothing, as is formerly mentioned. 
 
 14. And then wcc finde alfo, how the Mecknefie is the vertue and 
 the Spirit, fo that where the meekneffe is not, there the ficrcenelfe 
 ( in it felfe, ) is nothing but a Darknelfe and a Death, where no 
 •" growing can fpring up, and it cannot generare nor difcovcr its won- 
 ders 5 and thus wee finde that the fiercencile \_ wrath or foorewelVe 3 
 is a caufe of the ElTcnces, and j_ that ] the Meeknelfef] is ] a caufe of 
 the joy- and a caufe of the rifing and [ budding 01 ] growing forth of 
 the Eilenccs : and then that '.he Spirit is generated by the flowing 
 [_ working) fprineing ] and rifing up, out of the Eflfences : and that 
 the fiercenelie fo becometh the Roote of the Spirit»and the Meeknefle 
 is its Life. 
 
 1$. Now there can be no meekneflfe without Light , for the Light 
 niaketh the MeeknejTe, and there can be no Hercenefie without the 
 lightifor the light maketh a * Longmg in the darknelfe : and yet there 
 is no darknclTe there, but the longing niaketh the darkncne in the 
 will, fo that the will attrafteth to it felfe, and impregnateth the long- 
 ing,fo that it bet ometh thick and dark : for it is thicker thin the will, 
 and therefore it fhddoweth the will, and is the darknefle of the will. 
 
 1 5. And if the will be thus in darkneiTe, then it is in anguifh : for 
 it defireth to be out of the darknefle : and that defiring, is the flow- 
 ing [ or working J and the attrafting in it felfe : where yet noching is 
 attained but a fieice fource in it felfe, which by its attraftiori maketh 
 hardoefle and roughnene, which the will cannot endure, and thus it 
 ftirreth up the Roote of the fire in rhe flafh ( as is afore- mentioned) 
 whereupon the re comprehended will , goeth forth from the flafh, 
 into its felfcjand '^breaketh the darknefle, and dweileth in the broken 
 darknefle, in rhe light in a pleafant [ joy or j habitation in it felfe ; 
 after whic?q [ joy or ] habitation, the will ( in the darkneffe ) conti- 
 nually lulteth, from whence longing arifeth : and thus it is an Eter- 
 nall Band, which can never be 5 loofed -, and thus the will now la- 
 boureth in the broken Gate, that it may manifeft or difco^er his won- 
 ders out of himfelfe, as may be feene well enough in rhe Creation of 
 the world, and all Creatures. 
 
 17. But 
 
Chap. 21. Of the Cainifl: and AbelU^ Kingdome, iZy 
 
 17. But wee fhoulJ nor here againe «ho:'y fee do*nc the Ground 
 of the Deicy ( to farre as ic is metre and kno« ,ie by us ) wee accoun: 
 that needle Je j_ heie J : for you may tinde it before tix: i.icanucion 
 ofaChilde in the Mo'hers i womb or J body. Wee fee do -vne thus 
 much here, to the end that the Region of this world nuy be uader- 
 ftood ■, and thus wee give the Reader exaftly to u jderftand and know 
 how the Region of Good and Evill are in one another ; and how ic is 
 an unfadable thing l" or fu'^ftance 3 fo that one is generated out of the 
 other, and that alfo the one gocth forth out of the other into ano:her 
 fubftancc {_ or being ] which ic was not in the beginning -,35 you may 
 Icarne to un^erftand this in Man, who in his beginning, in the will Of 
 Man and Woman {vi\. in the Limbus^ and in the Matrix) is concei- 
 ved in the Tinfture, and fowen in an Earthly ^ foyle : where then the 
 firft Tinfture ( in the will ) breaketh, and his own ' Tinfture fpring- 
 ech forth oat of the anxious [ or aking ] chamber of Darknefle, and 
 of Death, out of the anxious fource [_ or property ] : and bloflbmcth 
 out of the Darknelfe, in the brokei Gate of the darknefle in it, as a 
 pleafanc habitation : and fo genernech its li^ht out of the anxious 
 fiercnefl'e out of it felfe j where then ( in the L<ghc) there goech forth 
 againe the endlefle fource of the {_ thoughts or J fenfes, wh:ch make 
 a Throne and Region of Kejfon , which governeth the whole houfe, 
 and delire.h to enter into the Region of chcHeivcn, out of which ic 
 proceeded not. And therefoie now th'S is not the Originall will, 
 which there defirech to enter into the Region of the Heaven •, but ic is 
 ?he '' rec nceived wWl, out of the fource of the anxiety ^which will is 
 in a defire to ] enter through the deep Gate of God. 
 
 18. Now feeing it was impoflTiblc for the humane Spirit •, (how 
 much foever ic was artempred [_ tryei or fought j ) therefore God 
 muft enter 
 breake the 
 
 ^ Field y or 
 
 Ground. 
 'Or, Life. 
 
 *0r, recom- 
 prebmded^ or 
 re-t alien tvili 
 
 _. _ , Out of the pr9' 
 
 againe into the humanity, and help the humane Spirit, to perry. 
 Gate 01 'Darkne.l'e, that fo it might be able to enter into 'Or,o/ 
 
 the Divine [ power or ] vertuc 
 
 ip. And thjs he dwellech in two [ properties ] both which draw 
 him, and defire to hive him •, i-i^.. one fierce [ property '] or fource, 
 whofe Original! is the DarknelVe of the Abyife : and thetjther is the 
 Divine f power or J vertue, w.iofe fource or a<S. ve propei ty J is the 
 Ligh: and rhe Divine Joy in the broken Gate of Heaven ; as the word 
 Himm2i\ Heaven "] in the Language of N-i: ire hath its proper acute 
 *" underftanding, from the prciTiig through, and encring in, and then 
 with its Roote continuing to fit in the ftocK of E'einicy •, wherein the 
 Omnipotcncy is rightly unierllood : wh-ch my '^ Mil\er in Arcs, will 
 fcarce give any credit to •> for he hath no kn jwkir,etherein i it be- 
 longech to the Lilly. 
 
 20 Th lb Mm is drawen and held of both : bit the Centre ftand- 
 eth in hicn, and ^ he J hitti che "" B.ilUnce be;ween the nvo wills 
 
 fOfocatb. 
 
 »n Meaningj or 
 fgat^cMiofj. i 
 n The Learned 
 in their orvn 
 Conceit, or 
 T{eafon. 
 o Ba'lance of 
 Pbe Scales or 
 the tf-tishf^^ 
 
2 88 Of the C<iir,i\h and Ahellijh Kingdome, Chap. 2 r. 
 
 ( i//\.betwcen the Originall and the rc-conccived [wiJl^ to the King- 
 dome of Heaven : and in each fcale there is a Maker, who formech 
 what he Ictceth into his minde : for the mlnde is the Centre of the 
 P Or iHindger. Ballance : the fenfes [ or thoughts ] arc the P weights that pafie out 
 of one fcale into the other : for the one fcale is the Kingdome of the 
 fiercenelTe, and of Anger : and the other is the Regeneution ( in the 
 vertuef or power 3 ot God ) in i;ic Heaven. 
 
 21. Now behold O Man, how thou arc both Earthly and alfo Hea- 
 venly, as \_ it were j mixc in one [ onely ] Perfon, and thou beareft 
 the Earthly, and alfo the Heavenly Image in one [ onely ] Perfon y 
 and thou art alfo the tierce [ wrathfull property or '] four ce, and thou 
 lOr grotvith. beareft theKellifh Ima|;e, which s fpringeth in the Anger of God, 
 out of the fource of the Eternity •, thus is thy minde, and the minde 
 ' Or theuibts. holdeth the Ballance, and the f fenfes put f weight 3 into the fcales. 
 12. Therefore conlider what wcighc thou puttelt in by the t fen- 
 fes : thou haft the Kingdome of Heaven in thy power ; for the Word 
 of the Divine vertue [_ or power ] in Chrilt, hath given it felfe to thee 
 to be thy own : and fo alfo thou haft the Kingdome of Hell in a Bridle, 
 in the Roote, and thou haft it for thy own by tlie right of Nature ; 
 and thou haft the Kingdome of this world alfo ( according to thy Hu- 
 manity, received irom Adam,) for thy own. 
 
 2^, Now confider what thou letttft inuo thy minde by thy fenfes, 
 for thou haft in each Kingdome a Maker which theie ' maketh £ an 
 Image of] whatfoever thou layeft into che fcales, by the fenfes ; for 
 all lyeth in the making ,[ or formation ] and thou art ( m this body) 
 a field [_ Ground or foyle J : thy Mmde is the fower ; and the three 
 Principles are the feede : what thy Minde foweth, the body of that 
 groweth,and that thou (halt reape to thy felfe, and fo when the earth- 
 ly field or foyle doth breakc, then the new growcn Body ftandeth in 
 [_ its ] perfeftion, whether it be » growen in the Kingdome of Hea- 
 ven, or in the Kingdome of Hell. 
 
 24. By this now you might finde and underftand the Ground, how 
 theKingdomeof this world is generated, and how one Kingdome is 
 in the other, and how one is the Chift and receptacle of the other, 
 where yet there is no captivating at all i but all is free in it felfe ; and 
 Man ftandeth manifefted in all three [ Principles ] : and yet knowct^i 
 neither of them in the Ground ■, except he be generated out of the 
 ^Otiproperty Darknefte into the Light, and then that " fource kncweth the fierce 
 y- The third Eternity •, as alfo the * Out Birth [_ or lliue ] of the Eternity •, but he 
 VrintipUy or is not able to fearch out the Light, for he is environed therewith, and 
 the created it is his dwelling houfe ; whereas yet he is ( with this body ) in this 
 Toorid. world, and with the Originality of the foule, in the ground of • he E- 
 
 ternall fource ; and with the Noble bloflbme of the foule,in the King- 
 dome of Heaven with Godiand is thus rightly a Prince in the Heaven, 
 
 over 
 
 * Formtb^ fd- 
 fh'.oaethy or 
 Creatctb an 
 imagt. 
 
 * Orj f^rcd. 
 
chap. 2 1 . Of the Cainifh and Ahelltfh Kingdomel iSP 
 
 over Hell and Earth : for the fierce fource [^or torment ~\ toucheth 
 it not : but the bloffome maketh out of the fierce fource [or quality 3 
 Paradife, \_ vi\- J the high exulting Joy in the fpringing up. 
 
 2$. And thus thou Earthly Ma . mayeft fee, how thou liveft here 
 in three Principles, if thy minde incline it felfe to God : but if it give y l^mgdome, 
 upitfelfeto the 7 fource of this world, then thou ftandeft * before or courfe. 
 Heaven, and thou foweft two Principles, z/i^. the fpirit of this world, * Or, mthout, 
 and the fierce fource of Eternity, 
 
 The fVeLl-fpring [ $r fount^ine ] of the 
 ^Antichri^iitn Kingdome, 
 
 2(5. Man poffeffech this world, and hath built him a glorious King- 
 dome ( for his own Glory) as is plaine before our eyes : yet he is not 
 to be condemned pherein, (though indeed that is caufe of finnes) 
 becaufe God(of his Grace) hath fent his beloved Heart into the Flefh, 
 that Man might ( thereby ) goe out from the Flefh againe, and encer 
 into the Kingdome of Heaven •, But now his Earthly body muft have 
 fuftenance, thit it may live and propagate : and all the Governments 
 and Arts of th-s world ftand in this necefliicy, for the earthly body 
 cannot wane the.ir.and rhey are » borne withall, (by Divine Patience), * Or,Ptrmtted. 
 that the great Wonders may thereby be manifefted. 
 
 ij. But this is Mans condenination,that he foweth onely the earth- 
 ly and the HelUfh feede, and letteth the Heavenly ftay in his Barne y 
 he^ayeth without, before Heaven,and cntereth not in, for the Noble 
 feede : but he giveth Gud good words , that he may be gracious to 
 him, and receive him into his Kingdome: and foweth nothing but 
 the Devils weeds in body and foule : and then what new body fhall 
 there grow ? Shall it ftand in the Heaven in the Holy Element, or in 
 the Abyffe ? or fhall the Pearle be cal\ before fwine ? 
 
 28. If thy Maker in thee, doth not make the Image of God, but 
 the Image of the Serpent,how wilt thou then bring thy Beaft into the 
 Kingdome of Heaven ? Doefl thou fuppofe that God hath Adders and 
 Serpents in the broken Gate of the Regeneration in the Pleafant Ha- 
 bitation ? or doft thou fuppofe that he looketh after thy hypocrifie, 
 that thou buildelt great =>Houfes of ftone for him, and therein doeft <BCoUedges^ 
 cxercife thy hypocrifie and pomp ? What carech he for thy fongs and Churches , «r 
 roaring noife, if thy Heart be a murtherer and devourer ? He will have Monafteries. 
 a New-borne Man.who yceldeth himfelfe up to him in righteoufncffe 
 and in the ft are of God •, him, the Trcader upon the Serpent takerh ' Or, thy fub- 
 into his Armes, and maketh him an heavenly Image, fuch a one is a ti'-& cunn'ng 
 diilde of Heaven, and not thy* Fox. fuff^Pig boU- 
 
 zp. Now it may he asked, wherefore thou art called the Anti- ncffe. 
 chrift ? Hearken, tnou art ^ the Oppofer of Chrift, and thou haft built ^ Or, againjt 
 
 P p thy Cbrtft. 
 
2^0 Of the Caimfh <«»^ Ahellifb Kingdomt.Qhzip, 2 1. 
 
 thy fclfe a feeiping Q holy J hypocritical] Kingdomc , with a great 
 ftiew : [and patience ] : therein thou exercifeft thy hypocrifie : thou 
 carrieft rhe Law of God upon thy lips, and thou teachcft it, but with 
 thy deeds thou dcnicft ihe power thereof: thy heart is onely bent 
 upon thefpiritof this world, the Kingdomeof thy hypocrifie tends 
 onely to thy own honour [and repute] under a pretended holinefic : 
 all knees muft bend before thee^ as if thou wert Chrift i and thou haft 
 the heart of a greedy Wolfe. 
 
 30. Thou boafteft that thou haft the Keys of the Kingdonie of Hea- 
 ven, and yet thy felfe is in the Abyffe : thy heart hangeth on thy KeySi 
 and nor on the Heart of God, thou haft the Keys of die Chift of Gold, 
 and not of the breaking through, by confidence in God : thou makeft 
 
 ^C^nnottsfir' many * Lawes, and yet thy felfe keepeft none : and thy • Law is to as 
 dmanees^attd much purpofe , as the Tower of Babell [ was 3 which fhould have 
 Ordtrs. reached to Heaven > and thy 'Lawes reach to Heaven as much as 
 that did. 
 
 31. Thou prayeft before God, but in thy wolvifh Beaft : the Spi- 
 rit of this world,(and not God,) receiveth thy Prayers •, for thy heart 
 is a devourer, and entereth into the devourer ; thou defirtft not ear- 
 ncftly to enter into God, but meerly with thy hiftoricaU hypocritical! 
 mouth, and thy heart preffeth earneftly into the fpirit of this world : 
 thou defireft onely much temporall goods,honour, power, and autho- 
 
 ^Oi^l^gdome, ritie in this world, and fo thereby thou, draweft the ^Region of this 
 world to thee. 
 
 52. Thou fuppreffeft the miferable and needy under thy feete, 
 and thou conftraineft him with necdfity, and makeft him vaiue \_ or 
 carclelly wicked 3 fo that he runneth after thy Beaft, and gaxeth up- 
 on thee, and alfo becometh a fervant of the Oppofer of Chrift : thy 
 Beaft whereon thou rideft, is thy ftrength and power, which thou u- 
 furpeft to thy felfe : thou farneft thy Beaft with the fatneffe of the 
 earth, and thou crammeft it with thefweatofthe needy, it is filled 
 up with the teares of the miferable j whofe fighes and groanes preffe in 
 through the Gate of the Deepe to God, and ( with their preffing in ) 
 
 t Qxjtirre uf, they s awaken the Anger of God in thy Beaft •, as the bloud of sAbtl 
 did the Anger in Cain. 
 
 33. Thus thou comcft galloping with thy prancing Horfe, and thou 
 ^Rffii f<"'' rideft before the Gate of Heaven, and defireft ^ abftinence, and in thy 
 givencffe or fhape thou art a Wolfe. What ftiall Saint I^eicr fay to it, docft thou 
 (omftrt . fuppofe that he will give thee the Keys of the Kingdonie of Heaven ? 
 
 ^ O no ! he hath none for Wolves : he hath but one for himfelfe,he had 
 never any to fpare for others. 
 
 34. Wouldft thou get into Heaven ? then thou muft put off thy 
 . Clofet, CeUj Wolfe, and gee i nto a Lambs skin : not wi th hypocrifie, in a Corner, 
 
 w mfemt, ^i chamber ] Cloifter, or Wildernefle [ and Hermitage ] but with 
 
 carneftneflc 
 
Chap.ii.Ofthe Cainifh and AhelU\h Kingdoms, 2$ i 
 
 earneftnefle in the New Birth : and thy Light muft fhine forth in. 
 Righreoufnelfe and Mercifalneffe, to the overthrow of the Kingdomc 
 of the Devil!, and it muft deftroy his Ncft, with kinde well-doing to 
 the needy. 
 
 35' Hearken thou Antichriftian fcorner : it is not enough for thee 
 to ftand and Tay •, I have the true ground of the knowledge [that lead- 
 eth ] to rhe Kingdome of Heaven ? I have foand the true Religion j 
 and doeft condemne every one th^t hath not thy knowledge, or doth 
 not confcnt to chy opinion : thou fayeft fuch a one is a Herecick, and 
 of the Devill ■■, and thou art a Wolfe, and doeft nothing elfe but con- 
 found the fheepe with thy fiercenelfe, and caufeft them to offend, 
 and to calumniate thofe whom neidier thou nor they know, as the £- 
 fhi^ans did by VauL Doeft thou fuppofe that thou haft hunted away 
 the Wolfe by this meanes ? or haft thou not rather generated a heape 
 ofyoungfcornfull Wolves, which houle and yell, and every one 
 would dcvoufe, and yet know not where the cviU Beaft is, nor efpe- 
 cially, that evillift Beaft of all, which generated thena : O blinde Ba- 
 beUy the Kingdome of Chrift doth not confift herein,but the abomina- 
 ble Antichrift of Confufion in BabeU, 
 
 3<5. Bur what canbefaid, the Devill will have it no otherwife? 
 When his Kingdome beginneth co be ftormed Q battered and affaul- 
 fed J at one place, then he bloweth up the ftorme all over [as well in 
 one as in another ] in the children of God the Spirit of Puni(hment 
 [ vengeance or reproofe J is ftirred up •, and in the worldly Beaftiall 
 Man,the Devill bloweth up meere fcorning and difgracing Mocker* : 
 for they have the Kingdome of Chrift in the Hiftory, and the Devillt ' 
 Kingdome in themfelves as their own polleflion. 
 
 37. What doth thy knowledge availe thee thou Oppofer of Chrift, 
 that thou knoweft how to fpeak of the Kingdome ot Heaven, of the 
 fuffering and Death of Chrift, and of the New-Birth in Chrift, when 
 thou art without it, Iticking meerly in the Hiftory? Shall not thy 
 knowledge be a witnelTe againft thee, which ihall judge thee ? or wilt 
 thou fay: thou arc not the Antichrift of BabeU. ? Surely thou art the 
 hypocrite, and thou fateneft thy evill Beaft yet moie and more, and 
 thou art the devourer in the Revelation oijittn : thou dwelleft not 
 onely at i?<?«K,but thou haft poflelfed the breadth of the Earth,! have 
 feenc thee in the Spirit ? and therefore it is,that I write of thee, thou 
 Wonder of the Worldj of Heaven, and of Hell. 
 
 38» Thus this Kingdome tqokc beginning with Cijiw; and it hath 
 its ground from the Devijl, who is a Mocker of God j for the Devill 
 defireth nothing elfe but ftrong and mighty exalting in his own pow- 
 er above the Thrones of Heaven : but he cannot get in, and therefore 
 he is fo malicioufly enraged : and his fouice [. or quality] Ikndeth in '' Or^TdrmtHt 
 the anguifli, not towards the Birth, but towards the ** fource of fire. ^ffirt* 
 
 P p 2 ©/ 
 
%9* 
 
 I Hunter y per- 
 fecutouTy or 
 op^reffour. 
 
 pj Or, ^throne- 
 Trinces. 
 
 «» Or , hatb 
 [ifHiwledgt of. 
 
 • Or, for by- 
 
 Ofthi CAimjh And Ahelli^ -RT/^at^^j/ow^.Chap.s i • 
 Oj the Ktngdome of Chrip in this world. 
 
 99. Seeing HOW Man is enrered into the Spirit of this world, and 
 hath all Gates in [ him] v;\. the Kingdome of Heaven, and the King- 
 dome of Hell, and alfo the Kingdome of this world : and muft thus 
 Tut in the prclte [or narrow chinkj between heaven and this world •, 
 where the Devjll ftirreth up one Mocker after another (who are 
 broughr up by the Kingdome of fierceneffc, ) and continually ftirreth 
 them up againft the Children of God, fo that the world is full of Ty- 
 rants, and Beaftiall bloudy inceftuoos perfons : alfo murtherers and 
 theeves : and becaufe covetoufnefle grew up j therefore the Office of 
 Ruling was moft profirable, that the wicked 1 Driver might be ftopped 
 by power [ and authority '] . 
 
 40. And fo it i^ feene how the Providence of God is come to the 
 help of the Kingdome of this world : and hath by the Spirit of this 
 world ftirrtd np Rulers i who have inflffted punifhment •, yet the Spi- 
 rit of God complaineth of them, that they are turned Tyrants, who 
 fupprefie all with their power : and the Abellifh Church in love con- 
 fift not Therein, but the ftrong might of God) for the foppreffing of 
 evjll Doers. 
 
 41. It is true indeed, thie Judges and Kings,as alfo Princes and Ru- 
 lers [ or Magiftrates ] are the Offi|pers of God in the houfe of this 
 [ foure Elementary ] world, whom God ( becaufe of finne ) hath fet 
 to punifh fecretly, that thereby the wicked drivers [^and opprclioars] 
 might be ftopped. 
 
 42. And f their flare [ condition, JtttFfdiftion, or atirthtttiti* ] is 
 founded in the Originality 6f the Effence of all Effences, where God 
 in i\it beginning fcfcated the Thrones, according to his Eternall Wif- 
 dome : where then ( both in Heaven and alfo in Hell ) there are 
 *" tl^rones and Principalities, and alfo a Region \_ or Dominion ] ac- 
 cording to the feven Spirits of the Eternall Nature, of which here 
 mucTi ought not to be faid, for the World holdeth it impofiible to 
 kiibw foch things : whereas yet a Spirit bbrnc in God «> fearchech in- 
 to tfte Kingdome of Heaven. 
 
 43. But a true Judge, Avfto Judgeth according to righteonfneffei 
 he is Gods Steward ! VitefOy or VJcegeretir] ih tht Kii^dome of thfe' 
 world i and that it might not be needfuU that God fhould alw«y« 
 powre fortji his wrath upon the people [ and Natibns'j, therefore h^ 
 hath put the fword into theit hands to proteft khd defend the righ- 
 teous, and to punifh tlie lEviH t and if Jny dole fo, inearneft upright- 
 neffe ( in the feare of dod, aiiR! homing partially for "ftvour ) then 
 he is Great in the Kihgdome of Heaven j for he bearerh the |^ fworA]| 
 for righteoufneffe, and he lliineth, as theSunne and Moonc," exceed- 
 ing the Srarres. '^ ^^ ' ' y v- - • • 
 
 ■ ^ '^ ^ 44. But 
 
chap* "ii.Of the Catmp'J and AhlUlh Kingdome, 29^^ 
 
 44. But if he turne tyranr. and dcth norhing hue devour the bread 
 of his fiibjects : and onely adorncth hisftatc anddignicy in pride, to 
 the oppreffion of the needy, and hunteth after nothing bur covecouf- 
 neffe, accounting the needy to be but his dogges, and placeth his Of- 
 fice onely in voluptuoufneire, and will not heare the opprefied j then 
 he is an infulting tormenting Prince and Rnier in the Kingdomeof 
 Antichrii^, and isof thenumberof theTyrants» and he rideth upon 
 Anrichrifts Horfe. 
 
 45. And wee are to confider, how the true Chriftian Church, is en- 
 vironed with the Cainifh Antichriftian Church, and how they live in 
 one onely Kingdome in this world. As the firit Principle inclofeth 
 all, and yet can comprehend or hold nothing •, but the Kingdome of 
 Heaven is ( from Eternity ) brought forth out of the Anger, as a faire 
 fweet fmelling flower, out of the Earth •, foaifo the holy Church 
 flandeth in the Antichriftian •, where they both together goe to pray 
 before God, and one is accepted by God, and the other [ is accepted^ 
 by the Spirit of this world, each Image goeth into its own Region 
 [_ or Kingdome ] . 
 
 45. There is nothing more fecret in this wor]d,than the Kingdome 
 of Chrifr,and alfo nothing more raaniftft than the kingdome of Chrift ^ 
 And it is often fo, that he v»ho fuppofeth he hath ir, and liveth there- 
 in, hath it nor, but hath the Kingdome of Antichrift, and he is an hy- 
 pocrite and fcorner, and hath the Serpents p figure : and his heart alfo 
 is but the heart of a greedy Wolfe, and he ftandeth not in the AiJge- 
 Itcall P Figure. ^ P Or, Image. 
 
 47. On the contrary, many a one is in freat anguifh and longeth 
 
 after i it, and generaech very painfully , he would faine have ^ it j 4 The Ifingdoptc 
 bat then the Devill rufhcth upon him : and after ftirreth up rrkfom- ofchriji. 
 neife [ vexation ] and difcontent, and alfo overwhelmcth him with 
 great finnes,fo that he knowcrh not himfe'fe : and then dcje^ethhim 
 with impatience and doKbfing : and his heart ftanderh continually in 
 anguifh, ftsvouldfalne^er onrot Evill, and endeavoureth continu- 
 ally for abftinci ce or f krtearance, many times with groanes, (ighing, tForgivenejffiy 
 and longing : But then the Oevill hoiderh his finnes before him, comfort er re^. 
 and bariethopchedooreof the Grace of God, that he might de- 
 fpaire. 
 
 48. Yet he fowerh tlie Pearfc in his afflifting anguifh : and the De- 
 vill covererh it in 'him^that he may not know it,neirher doth he know 
 himfdfe : he fo-werh into the Kingdome of God, and knowethflot his 
 own feede ; bi't the leede of Sinne^and of the Hunter. And fo he con- 
 fenteth not to the fins which he committeth i but the 'Dcvil((with his 
 
 ^ followers [[ or affociates ] over powre hrm , fo that the Adamicall ^SeH. 
 Man in the Anger dofh that -whtidh the ne^rbome 1 Man '} in the holy 
 Element willcth not; nowthoughhedothit,yct EheiitwMan in the 
 
 Image 
 
4^4 ^fi^^ Cai^ijh And Ahelli^ Ki ngdeme. Ch^p* i X . 
 
 •Or, w the Image doth it not, but the old Man in the* Angers And therefore 
 Jiriv:ngfoure there is in hinj a continuall Itrife, and he runneth concinually to re- 
 Elemnti. pentance •, where yet the hidden Man in the « Anger cannot reach the 
 
 Lilly, but the hidden Man [ doth it ] . 
 
 49. 1 herefore he ftanderh often in doubt and innpatience : and in 
 fuch a Man there is great ftrife, htknoweth not himfelfe: he feerh 
 and knosveth nothing elfe but his wickednelle,and yet is borne in God ■■, 
 for his Spirit continually breakcth the gare of the Darknelfe:but then 
 the Anger in him doth hold him back that he cannot enter injbut yet 
 IbmetiiTies he reachcth a Glimpfc : hom whence the foule is cheated, 
 and the Pearle is fowen in a very dark valley. 
 
 $0. And then when he confidereth the fwect fore taft of the Pearle, 
 which he had, then the foulc would faine goe through, and it feekcth 
 the Pearle •, but then cometh the Black Spirit , and covereth it from 
 him, and then the ftorme and ftrife about the Pearle bcginneth, each 
 would have its right : the foule would have it : and then the Devill 
 ^OXiinfirm'itks cov«reth it, and cafteth the wrath and " iinne before i c, that the foulc 
 in the way to fhould behoid it felfe therein •, then there falleth to be weakneffe and 
 the Pearle. negleff, fo that the poore foule becometh weary, faint, and timorous, 
 and fo fitteth fkill, and thinketh continually of fome other way to Ab- 
 ■X. romfort or ftinence, f or ' Amendment 3 how it might bcft get the Pearle. 
 ^f/j. $ I- But the y Hunter is a cunning Artifl, which cometh then with 
 
 y Driver or ^^^c Region of this world, with worldly lufts of the tlefh, with tempo- 
 Vtrfecutour r^ll honour and riches, and holderh them before the poore foule, 
 thelDcvM. that it might bite at his *Swines Apples : thus he leadcth many a 
 X liuihs or one for a Jong whi le, with his Chaines,capt»ve in the Anger of God. 
 Crahbs, 52. But if theNobleGraineof Muftard feedc be fowen, then the 
 
 Noble virgin of God prefer veth it , and maketh the poore foule con- 
 tinually carefull, to endeavour for Abftinence, and to enter into fight 
 with the Devill. O what a wonderfull way is it the Children of God 
 goe in this miferable houfc of flcfh ! which the Rcafon of the Hypo- 
 crites neither comprehendeth> nor can beleevc, onely they that have 
 tryed it,know it. 
 
 53. Though indeed the high precious knowledge is not[attainedJ 
 ^Ot^theifnoyv' except one hach overcome in the ftorme, and hath vanquifhed the 
 ledge ir, the Devill : fo rhac the foule hath once atuined the heavenly Gate, and 
 Vfonders t»^^ gotten the Garland of Viftory, which the lovely virgin of chaftity fet- 
 neither eye teth up, as a triumphant Enfigne, of itsconqueitin its deareChjm- 
 hathfeene nor pion, Chrift, and there rifcth up the • wondcciull knowledge, yet not 
 tare heai d^nor inpcrfeftion. 
 
 ever entered 54 For the old Enemy is fubtile, and f\rong : who ftill affaulteth 
 into the heart the foulc agajnc, to trie,how he may afflift and deceive it , if he can- 
 to conceive. notoverwheimeitwithfinncs, then he beginneth an outward warre 
 * Or, Iniquity, with it, and Itirreth up the childrea of •* malice againft it, fo that they 
 
 contemne. 
 
Chap. 21. Of the Cainijl: and AbelH\lj Ktngdome, j^ 5 
 
 concern ue, mock, deride, and vilifie ir, and doe all manner of cvlll 
 to it i and To they lay waite for its .body and goods, they jeere, re- 
 proacfi, and fcorne it ', and account it as the of-fcoui ing of the world ; 
 they upbraid it tor its infirmities ; if it doe but reprove their faults 
 and unrighceoufneffe, then ic muft be an hypocrite i_ with them 3 • 
 
 $5. Not onely the Children of malice doe thus, but the Devill 
 many times bringeth the Children of God, by his fnares to be againft 
 it, fo that in their blindneffe they grow furious and raging, as Saul at 
 JerufaUm did againft Sttpb^a. Thus the poore foule muft be afflifted 
 among Thornes and Thiftles, and continually expeft when the evil! 
 world (ball teare away the body. 
 
 The viftoriom ^Ate of the poore foulc, 
 
 $6. Now faith Reafon, What is the beft Counfell and Remedy for 
 the poore foule ? What fhall it doe in this Bath of Thornes and Thi- 
 rties ? Behold, wee will fhew thee the counfell of the * virgin, as it is c q^^ mfd^mt 
 given us for a viftorious comfort: and wee will write it for afirme of God. 
 Mempriall to ourfelves*, for ic may come that wee our felves may 
 ftand in need of it : as wee have already for a tedious while fwcltered 
 in this Bath of Thornes and Thirties! wherein wee alfo attained this 
 Garland ■, and therefore wee muft not be filenr, but fet forth the gift 
 of the virgin ( which helpech ) againft all the ^ Gates of the Dcvlll. j qj. pgyp^y^ 
 
 $7. Behold thou poore foule in thy Badi of Thornes, where is thy 
 home ? Art thou at home in this world ? Wherefore then doeft thou 
 notfeekthe favour and friendfhip of the world ? Wherefore doeft 
 thou not hunt after temporall honour, after pleafure and riches, that 
 it may goe well with thee in this world? Why doeft thou make thy 
 felfc a foole to the world, and art every ones Owle and footftoole ? 
 Whereroi'e doeft thou fuffer thy felfe to be defpifcd and abufed by 
 thofe that arc inferiour to thee, and know lelie than thou ? Why 
 Ihouldeft thou not be ftacely and brave with thofe appearing holy hy- 
 pocrites ? and then thou wouldft be beloved, and no body would a- 
 bufe chec . and thou wouldft be more fate and fecure in thy body and 
 goods, than in this way, wherein thou art but the worlds O^.'e and 
 foole. 
 
 5S. Bur my loving virgin faith : O thou my beloved Companion, 
 whom I have chofen , goe with niee, I am not of this world ; I will 
 bring rhee ouc of this ^orld into my Kingdomc, there is meere plea- 
 fant lelt and weiliare .* in my Kingdonie isnieerejoy, honoutj and 
 glory : 'here is no ' Driver in it ; 1 will adorne thee with the glory of e Himter.per- 
 God, and ptjc the eon, in V bright Ornament- 1 will make thee a Lord fccutd/tr er 
 in Heaven and a Judge over this woj Id ; thou fnalc help to judge the opprefibur. 
 • Driver in his wickednelie : he rtiaii be laid at thy, feere for a foot- 
 ftoole : and he ftiall not open his jawes againft thee i buc he Ihall be 
 
 barred' 
 
'2^6 of the fainifh and Ahelli^ Khgefome »Chip»2 1. 
 
 barred up for ever in his fierce Gate : thou fhalt cate at my Table, 
 there (hall be no grudging nor want: my fruit is fweeter & pleafanter, 
 than the fruit of this world ; thou fhalt never have any woe arife from 
 ittall thy doings fhall be pleafant chterfulnetTe and amiable difcourfe : 
 mcere humility in great love fhall fhine before thee. All thy Com- 
 panions are fo very beautifu!l,thou fhalt have joy in them all : where- 
 fore doeii thou efteeme thy corruptible life ? thou fhalt enter into an 
 Incorruptible Life that fhall endure Eternally. 
 
 59. But I have a little againf\ thee : I have drawen thee out of the 
 thorny Bath, wherein thou wert a wilde Eeafl, and have figured thee 
 for my Image ■, and yet thy w i!de Beaf^ ftandcth in the Thorny Bath> 
 
 f /« the four e which I will not take into my bofom, thou f\andefl yet in^ thy wilde 
 Elemems in Bea(\ i now when the world takethits wilde Beaf\ which belongeth 
 fleflj & bloitd. thereto, then 1 will take thee, and fo every one fhall have its own. 
 
 60. Wherefore doeft thou love that wilde Beaft fo much , which 
 doth but afflift thee ' And bclides, thou canft not take it with thee, 
 neither doth it belong to thee, but to the world : let the world doe 
 what it will wirh it^ f\ay thou with mec : it is but a little while before 
 thy Beaft breaketh, and then thou art unbound, and abidcft with 
 mee. 
 
 61. But I al!o have a Law in my Love, ©i^. I notonely deflre {^ to 
 have 3 thee, but alfo thy brothers and fleers which are in the world, 
 who are yet in part unregenerated, whom the 8 Driver holdeth cap- 
 rive ■, thou m\A not hide nor bury thy Pearle , but fhew the fame to 
 them, that they alfo may come into my Armcs •, thy. mouth nauft not 
 be fhut, thou llialt walke in my Law and ^ declare ilie Truth. 
 
 62. And although the Driver compalfeth thee about,and will fetch 
 thee away, yet there is a limit fet for thy Beaft how farre it fhall go^, 
 the Hunter cannot breake [ or de(\roy ] it , fooner than the limited 
 time : and then if he doe breake it, it is done onely for [_ the mani- 
 fel^ing of J Gods deeds of wonder, and for thy beft good : all thy 
 ftripes in the Thorny Bath, fhall ftand in my Kingdome for a faire en- 
 ligneof thy viftory •, and moreover, thou fhalt have great joy in it, 
 before the Angels of God, in that thou haft defpifed the Hunter, and 
 art gone out of a wilde Birth into an Angelicall onej O how thou wilt 
 
 ' l^ixcd md rejoyce when thou fhalt think upon thy wilde Beaft, which 'plagued 
 toy minted. thee day and night, in that thou art ^ loofed from ir. 
 
 •* Or Keld-fcd. ^3- Then chou haft great honour for thy great fhari-iC ; and there- 
 fore why art thou fo fad ? lift up thy felfe out of tHy wilde Beaf\, as a 
 faire flower fpringeth out of the Earth •■, or doeft thou luppofe, thou 
 wilde Beaft, that my Spirit is mad, that it fo little el\eemerh thee ? 
 Thou fayeft I am indeed tliy Beaft, y£t thou art borne out of mee, if I 
 had not growen forth,thou hadft not been neither : Hearken thou my 
 Eeaft ; I am greater than thou : when thou wert to be, there J was 
 
 thy 
 
 i Hunter, or 
 perfecutour. 
 
 ^ Or, Tell the 
 Truth. 
 
Chap.2udftheCaimlhandAl>elii[h Kmgdmel 2^7 
 
 thy MafVer framer : my Effences are out of the Roote of tlie Eterni- 
 ty, buc thou arc from this world, and thou breakeft [ or corrupteft 3 
 but I live in my fource [ or quality ] Eternally j therefore am I,much 
 nobler than thou : thou liveft m the fierce \_ v'rathfuU J fource ; but I 
 will put my ftrong fierce property into the Light, i«to the Eternall 
 Joy : «y w«.)ffcs tisud in power, and thine rcmaiue in the figure j 
 when I (hall once be releafed from thee, then i fhajl take thee no 
 more to be my Bcaft againe j but [_ I will taKe ] my new body which 
 I brought forth in thee , in thy deepcft roote of ±q holy Element. 
 I will no more have thy rough itiiiesofthefoure Elements, Death 
 fwalloweth thee up : But I fpring and grow out of thee, with my new 
 body, as a flower out of its roote ■■, I will 'forget thee. For the glory ' or Leave 
 of God ( which ^ curfed thee together with the Earth ) hath grafted thee. 
 my roote againe in his Sonne, and my body groweth in the hoiy Ele- ^ or ffedfreM 
 ment before God, Therefore thou art but my wilde Beaft,whieh doefl; tffgg 
 plague mee, and make mee fick here, upon which the Devill rideth, 
 as upon his accurfed Horfe : and although the world fcorne thee,I re- 
 gard not that J it doth that for my fake : and yet it cannot fee mee ? 
 nelcher can it know mee, and wherefore then is it fo miad ? It cannot 
 murther mee, for I am not in ic» 
 
 <5'4. But thou mad world , what fhall the Sp'rit fay [^ofthee]? 
 Art thou not my Brother : the Effences of my Spirit ftirre thee ; goe 
 forth ouc of thy Bead, and then I will goe with my Compjnioas into 
 the Garden of Rofes, into the Lilly of God j vrhy kecpeft thou back, 
 and fuffereft thy felfe to be held by the Devill ? Is he fioc chy enemy, 
 he d xh but hunt after thy Pearle •, and if he get it,then 'hy Spirit bc- 
 conicth a Worme and Beaft in its figure ', why futtcreft chou thy An- 
 gelica! I Irrtage to be taken aw.iy , for temporal! pleafuie fake ? Thy 
 pleifure »s onely in the corruptible Beaft, but what doth that avayle 
 the foule ? If thou docft not goe out from it , thou wilt get Eteinall 
 woe and forrow hy it, 
 
 6$. Or what fliall thy Noble Warriour Chrift fay to it ? Have not I 
 [ faith Chrifl ] broken thy wilde Bcaft ? am not I e.itred into Death ? 
 I have cut ojf from thy loule, the foure Elemefics,aiid the wiikedneffe 
 £ Of malice ] of the Dev"ll : ani have " inoculated thy foule into my nori»»^^-^ 
 vertue (^ or power ] that thy body might fpring and grow againe out * 'V*f«» 
 
 of my body, our of she holy Element before God y and I have bound 
 my felfe to thee by my Spirit : have I not made a Covenant with thee, 
 that thou fhoulift be mine ? Have I not given chee my body for food, 
 and my bloud for drink ? Have I not given thee my Spirit for a ° Con- p q^^ leader, 
 duftour, and allotted thee my Kingdo ne for thy own ? Wherefore 
 doeft thou dcfpife raee,and goeft away from mee ? Thou runntft after 
 the Wolves and the Dogs, and howleft wich them , and thoa feekeft 
 onely after anger, and how thou mayeft bite | and devoure j : thou 
 
 Q^q fwalloweft 
 
1 9 S Of the New R egenerAtion in C^rijl, Gbap, 2 1 ^ 
 
 P H^rathf ma- (walloweft nothing but P fierceneffe [_ into thee ] ; What (hall I fay ? 
 lice, or finncs 1 have in my fuffering and Death ( by nrty regeneration) generated no 
 and wielded- fach Beaft j and therefore I will not have it : except it be againe 
 THfe, borne anew in mee, to an Angelical] Image, and then it fhallbe 
 
 with mee. 
 
 Chap. X X J I. 
 
 Of the New Regeneration in 0riji Ifrom"^ 
 out of the Old Adamicall <JI€an» 
 
 The Blofjom. of the Holy Bud. 
 
 The Noble Gate of the Right [«»^} 
 True Chriftianitie, 
 
 B 
 
 Ecaufe wee have written hitherto , of the Originality of th6 
 Effence of all Effences., how all {_ things ] take beginning : 
 and have fhewed the Eternall Enduring! fubftance ] and alfo 
 the tranfitory i therefore wee will now (hew further,what is mo(\ pro- 
 
 \ Hob* fitable for " him to doe, and to leave undone ', wherein wee will (hew, 
 
 what God, by his Eterjiall Word hath ever fpoken ( by his Holy Spi- 
 rit ) by Mo/es, and by the Prophets j as alfo what the Moath of CHrift 
 and his Apo(\les have fpoken,what God will have us Men to doe, and 
 leave undone. 
 
 2. Seeing wee poore AdamicallMen, are with onr Father ^</iJ«» 
 and Mother Eve, gone forth out of the incorruptible, and unchange- 
 able Inheritance, out from our true Native Countrey , into a (Grange 
 Inne, where wee are not at home, but are meerly Gue(ts : and where 
 wee niuft in fo great mifery continually cxpeft,when our (Grange Ho(t 
 will thruft us out : and bereave us of all our.abilrty, and takeaway 
 from us all wee bave,fo that wee are truly fwimming in a deep Sea of 
 
 • • BiKery, and fwelter in a (traflge B»th of Thornes and Thirties: and 
 
 wee know for certain, and fee it alfo daily before our eyes, that wee 
 are no other than Pilgrims in this Inne,which mu(i continually expeft 
 when the breaker f or deftroyer J will come, and take our heart, fen- 
 fcs, and minde, alfo our flefh and bloud, and goods i therefore it is in- 
 deed moft neceifary for us to learne to know and finde the way to our 
 true Native Countrey, that wee may avoyd the great mifery and cala-' 
 mity, and enter into an Eternall Innc,which is our own, whence none 
 majr drive IK ^c. . 
 
 t 3« But 
 
29$ 
 
 or comprehend* 
 
 OiA^At.Of the New Regenetatm in Cbrijh 
 
 .5. Butbccaufethereare twoof thefe Innes, which are Etcrnail 
 without end and expulfion : and the one ftanding in Eternall Joy ( in 
 great brightnefie and perfeftion ) in meere love and meeknefle : hue 
 the other in great perplexity, angurfh, mifery, diftreffe, hunger, and 
 thirft, where never any rcfrefhment from the Love of God cometh i 
 therefore it is very necelTary that wee Icarne with great eameftnefle, 
 to know the true way of Entrance into the Eternall Joy, that wee 
 may not with the Devils Dogges howle Eternally in the anguifhing 
 inne. 
 
 4. And now if wee look round about us every where,upon Heaven 
 and Earth, the Starres and Elements i yet wee can fee and know no 
 way \_ or paflage ] where wee may gee to our Reft : wee fee no other 
 than the way of the entrance in, of our Life, and then of the end of 
 our Life> where our body goeth into the Earth , and all our Labour 
 ( alfo our Arts and Glory ) is inherited by another , who alfo vexeth 
 himfelfe therewith for a while, and then followeth after m : and thac 
 continueth fo from the beginning of the world to its end. 
 
 5. Wee can in our mifery never *• know, where our Spirit d&th 
 abide, when the body breaketh, and cometh to be a Carkafle, except 
 wee be againe new- borne out of this workl, that fo wee may dwell in 
 this world as to our body, and as to onr mlnde in another eternall 
 perfeft new life, wherein our fpirit and minde putteth on anew Man, 
 wherein he moft and fhall live Eternally : and then wee firft know 
 what wee are, and where our home is. 
 
 6. Seeing then wee clearly fee and underftand, that wee have our 
 beginning altogether Earthly : and are fowen in a field ( as Graine is 
 fowne in the' Earth ) ; where our life fpringeth up, groweth, and at 
 length flourilheth as Come Q or graine J doth out of the Earth', 
 where wee can know in us nothing but an earthly life *, yet wee fee 
 
 very well that the ' Conftellations and Elements qualifie Q or work 3 ^ or StarfCS.l 
 
 in usi and nourish, drive, governe, and guide us, alfo fill us and brrng 
 
 us up, andfo preferve our life a while : and then breake it againe, and 
 
 turnc it to duft and afhes *, like all Beafts,Trees,Plants,and all [things^ 
 
 that grow, but wee fee not how it is with us afterwards,whether all be 
 
 ended with it, or whether wee goe with our Spirit and Converfation 
 
 into another life : and therefore it is moft neceffary to learne and to 
 
 feeke the right way. 
 
 7. Now that is teftified to us by the Writings of thofe who have 
 been regenerated out of this'' Earthlineffe, and at length areentted 
 into a holy and uncorruptible life, who have written and taught of an 
 Eternall joyfull Life, and alfo of an Eternall perifhing and anguifhing 
 Life : and have taught us how wee fhould iollow after them-, and how- 
 wee fhonld ftep into a new Birth, where wee fhould be regenerated 
 out of this Earthlinefl'e, into a new Creature : and that weefiiould 
 
 Q^q 2 doe 
 
 ^Or, tr/m/i- 
 tor'mfs. 
 
30O 
 
 «0r, really. 
 
 ^Uunde^Jiandy 
 or apprehend. 
 
 t Holy people. 
 
 h The ho!'^ fore- 
 fathers. 
 
 \E(fince 6r 
 Seeing. 
 
 mnts. 
 
 ^ The world of 
 fouffc Mle- 
 mms* 
 
 Of the New Regtneratian in Chrifi, Chap.j 2. 
 
 doc nothing tKe about ic but follow them : and th«n wee fhould finde 
 « in deed and in truch, what they had fpoken, written, and caught : 
 yea even in this life wee fhould fee our true Native Countrey in the 
 new Regeneration, and^knowit (in the new-borne Man) in^reat 
 Joy, whereas chen our whole tninde would incline to it : and in our 
 new knowledge ( in the new Man ) true Faith would grow , and the 
 hearty defire of the unfeigned love towards the hidden Godjfor which 
 noble knowledge fake, many times s they have yeelded their earthly- 
 body and life, to the unregenerated gainfayer ( according to his De- 
 vjllilh, malicious revengefulneffe ) inio Death, and hive taken it with 
 great Joy •, and have clwfen for themfelvcs the Eternal! uncorrupti' 
 ble Life. 
 
 8. Seeing then, there is the grcateft and highcft Love in the new 
 Birth; nocondycowaids God, oronesfelfe, but alfo towards Men, 
 ouf broihers and lifters : and feeing thofe that were unregeneratedt 
 have had tlicir defires and love fo carried towards Men, that they have 
 vt y earneftly taught men with meekneffe and reproving : and that 
 their love to them in their Teaching, hath been fo great, that they 
 have even willingly yeelded their life up to Death , and left their 
 earthly goods, and all they had, in affured hope, ( '" their ftrong 
 and firn)e knowledge ) to receive all againe in great honour f and 
 glory]. 
 
 9. And therefore wee alfo have longed to feeke after that Pearfej 
 of which wee write at prefcnc •, and though now the unregenerared 
 ( in the Kingdome of this world) will give no credit to us ^as it hjth 
 happened to our forefathers, from the children of this world ) wee 
 cannot help that, but it (hall (land for a witneffe again(\ them, which 
 fhall be a woe to rhem Eternally, that they have fo foolifhly ventured 
 [ and loft J fo great an Ecernall Glory and holineffe, for a little plea- 
 fure of the e) e, and luft of the flefti. 
 
 10. And wlc kiow ( in our deep knowledge ) tha^ •• they have 
 rightly taught and written,chat there is one onely God,which is three- 
 fold in Perfonall Diftindion, as is before-menrioned; And wee alfo 
 know that he is the Creatour of all things ; that he hath generated all 
 out of his own ' fubftance, both light & darkneifc, as alfo the Thrones 
 and ^ Dominions of all things. E<pecial!y wee know ( as the holy 
 Scripture witnefiech throughout ) that he hath created Man to his 
 own Inage and (imilitude, that he fhould Eternally be,and live in the 
 Kingdome of Heaven, in him. 
 
 IN And then wee know alfo, that this world (wherein wee now 
 are and live) was generated, ouc ot the Eternall Originall , In time j 
 ( through the pure Element ) in the Fiat, and fo created •-, and fo, ' ic 
 is not che fubltance of the holy pure Element •, but an itiuc [ or out- 
 birth j ouc of the Eccrnall Limbics of God, wherein the Eternall Ele- 
 ment 
 
Chap. 2 1 . Of the New R egeneration in Cbriff, 
 
 mentcon'firt:cch,w-'» is before che cleere Deicy,wherin confiftech Para- 
 dire,& the K^ngdonie of Heavea : & yec iht Lml;us, together with the 
 pure Element, is not the pure Deity, which ib alone iioly in ic feife, 
 and hath the vertue of the Eterna.l Light Ihining in it : but hath no 
 Effences ( in the light of the Clancy) in it ; for the Elfences are ge- 
 nerated from the vertue, ™ according to the Light, as a Defire j and 
 the defire attrafteth to k, fiom whence the Eiknces proceede,as alfo 
 the Ecernall DarkneiVe in the fource, as is before- mentioned. 
 
 »2. Seeing then God is all in all , and hath created Man ro his I- 
 mage and fimilitude, to live with him Eternally in his Love, Light, 
 Joy and Glory ■, therefore wee cannot fay, that he was meerly created 
 out of the corruptibility of this world : for therein is no Eternail per- 
 feft Life, but Death, and perplexity, angiiifh, andneceflficy •, but as 
 God dwelleth in himfelfe, and goeth through all his works. incompre- 
 henfibly to them : and is hindred by nothing ; fo was the fimilitude 
 before him oiK of the pure Element : it was indeed created in this 
 world, yet the Kingdome of this world fhould not comprehend that 
 [ Image J , but the fimilitude ( Man ) ftiould mightily, and in pcrfeft 
 \_ power or ] vertue. Rule through the Effences, ( with the Effences 
 out of the pure Element of the Paradificall holy Lmbus) through the 
 Dominion of this world. 
 
 15. Therefore he breathed into him the living foule out of the 
 Eternail wH of the Father : (which will goeih thither onely to gene- 
 rate his Eternail Sonne: ) and out of that will, he breathed into Man > 
 the lame is his Eterwall foule, which muft fet its regenerated will in 
 the Ecernall will of the Father, meerly in the " Heart of God, and fo 
 it rcceivech the" vertue>of the Heart of God, and alfo his holy Eter- 
 nail Light, wherein Paradife, the Kingdome of Heaven, and alfo the 
 Eternail Joy ipringeth up •, and in this vertue [ or power J it goeth 
 through ail things, and p breaketh none of them , and is mighty over 
 all L things ] as G id himeire is : for it livcih in the veuue^or pow- 
 er ] of the Heart of God, and eareth of the Word [ that is 3 genera- 
 ted out of God. 
 
 14. Thjb alfo wee know, that the Soule is a Spirit : generated out 
 of God the Father, in the Throne and entrance out of the recompre- 
 hendedj' or reconceived ] will, out of the Darkneffe into rhe Li^ht, 
 to the generating of the Heart of God ? a id -hiCiToule is free,to Ele- 
 vate it felfe above "i it, in the will, or in the Mcek;ieffe in the will of 
 the Father, to comprehend and incline it lelte to the Birth of the 
 Heart of God the F4ther. 
 
 15. But its body (which is the true Ima?e of Go4, which God crea- 
 ted ) ftandeth before the cleare Deity, aid is i;i a-'^d one of the holy 
 pare Element : and the L n'ms ot rhe E e nent ( out of which the 
 Effences generate ) is thfcPat4dif«, an Haoitacion of God the holy 
 
 , Tnnityj 
 
 301 
 
 Or,o/. 
 
 n Or , Sonne of 
 
 GoU 
 «» Of, fowtr, 
 
 P Hurtetb or 
 moveth. 
 
 'i Above thi 
 Heart of God 
 as Lucifer did. 
 
30 2 Of the New Regeneration in Chrijl. Chap.22« 
 
 " Trinity *, Thus was Man an Image and fimilitude before God, wherein 
 God dwelleth, in which ( through his Eternal! Wifdome ) he would 
 manifeft his Wonders. 
 
 i6. And now as wee underftand, that Man (with the fimilitude 
 
 wherein God dwelleth ) is not reeerly at home in this world, much 
 
 « Cadafi tr ^^^^ '" ^^^ ftincking ' Carkefle •, fo ic is manifeft ( in that wee are fo 
 
 CorT ' ^^^ blinde as to Paradife ) that our firft Parents ( with their Spirit ) 
 
 ^^' are gone out of the heavenly Paradife, into the Spirit of this world : 
 
 where then t-lie Spirit of this world, inftantly captivated their body, 
 
 and made it Earthly •, fo that body and foule are perifhed : and now 
 
 wee have the pure Element no morefor our body, but the ilfue [ or 
 
 Out' Birth j ( w^« the foure Elements , with the Dominion of the 
 
 Srarrcs ) and the Sunne onely is the light of the body : alfo this body 
 
 doth not belong to the Deity : God doth not difcover himfelfe in the 
 
 IVmckingCarkcl!'* [or Corps] ; but in the holy Man, in the, pure 
 
 Image which he created in the beginning. 
 
 17. Now Man being thus fallne, out of the holy into the unholy, 
 out of the Image of God into the Earthly corruptibility,rherefore his 
 
 - body ftood in the corruptible Death,and his foule in the Etcrnall will 
 f Or avtrted* °^ ^"^ Fatheriyct ^turned away from the Heart of God, into the Spi- 
 * rit ot this world-, captivated by the Eternall Darknefie: for whatfoc- 
 
 ver goeth out from God, gocth into the Eternall Darknefie, and with- 
 out the Heart of God there is no Light. 
 
 18. And now there was no [ remedie or] Counfell for this Image, 
 except it were new regenerated by the foule, through the Heart and 
 Light of God, through which the new Element before God ( vi\.the 
 body of the foule) is regenerated j or elfe the Deity would not nor 
 could not dwell therein •, this, Man ( by his own vertue or power ) 
 
 » Or, brt?!g to was not able to t attaine : therefore if it were to b« done, then the 
 f'ilff' Barmhertygl(e(tf Mercifulneffe, or Mercy of God muft doe i t. 
 
 ip. And here wee give the Reader ( that loveth God ) to under- 
 ftand clecrly in the Great Deepe, what the pure Element is, wherein 
 our body ( before the Fall of Adam ) ftood , and in the new Regene- 
 ration now at prefent ftandeth alfo therein j It is the heavenly Cor- 
 poreity, which is not barely and meerly a Spirit, wherein the cleere 
 Deity dwelleth : it is not the pure Deity it felfe ; but [^ it is J genera- 
 ted out of the Effences of the holy Father , when as he continually 
 and Eternally goeth in through the Eternall Gate , in the Etcrnall 
 minde in himfelfe ( through the recomprehended will ) into the E- 
 ternall Habitation •, where he generateth his Eternall Word. 
 
 20. Thus the pure Element is the Barm \ or warme ] in the Eflen- 
 ces of the attrafting to [ be ] the Word : the Eflences are Paradife, 
 and the Barm [ or warme ] is the Element : thus now the Father 
 continually fpcakcth the Eternall Word,and fo the Holy Ghoft goeth 
 
 forth 
 
Chap.«2. Of the 'H^evp Regeneration in Chrifl. jq, 
 
 forth out of the fpeaking: and that which is fpTJken forth is the Eter- 
 
 uall Wifdome : and it is a virgin : and the pure Element ( vi\. the 
 
 Bairn [ or warme 3 is her body : wherein the Holy Ghoft difcover eth 
 
 himfclfe through the out fpoken Wifdome j and fo the flafh \_ or 
 
 glance J out of the Light of God in the Holy Ghoft, is called hen-^ 
 
 ^or heart ] •, this receiveth the Element in the Effences of Paradife, 
 
 that it may be fubftantiall, and then it is called ig {_oicd'] : and the 
 
 ftrength of the Fathcr,and the great Might of the fire,goeth as a flafh 
 
 into the Eflences, and that is called /^«r \_oxncfe']y like a might 
 
 \_ or force 3 which preffeth through, as a found [ or noife '] which fc- 
 
 verethnot the fubftance afunder j and this together is called Barm- 
 
 hirt-^ig-^eit [Warm- hear t-ed-neffc ] or " MercifKlaep, and this ftand- " Or, J^fiycy^ 
 
 eth before God : and God ( the holy Trinity ) dwelleth therein. 
 
 21. And the virgin of the Wifdome of God is the Spirit of the 
 pure Element : and is therefore called a virgin , becaufe it is fo chaft 
 L Of pure ], and generateth nothing : yet as the flaming Spirit in 
 Mans body,generateth nothing, but openesh all fecrefies, and the bo- 
 dy is that which * generateth, fo alfo here j the wifdome, ( or the E- ' Or, bringeth 
 teroall virgin ) of God, openeth all the great Wonders in the holy that -which is 
 Element ; for there are the EJences, wherein the buddes I^or fruits] hidden, to Ef- 
 of Faradife fpring up •, and if wee take the Eternall Band ( and that fence, 
 together ) wherein the Deity generateth from Eternity,then it is cal- 
 led the Eternall Limbus of God, wherein conlifteth the Eflence of all 
 
 Efiences. 
 
 22. For in the roote of the Limbus in the dark Anxiety,is the An- 
 ger and the Darknefle, and the firft caufe of the Eflences-, but be- 
 caufe wee have before handled it at large, therefore here wee leave it 
 thus, for wee fhould not be well underftood [ in briefe ] : and fo wee 
 will reach after our Immtnuel. 
 
 23. Thus know (my beloved Reader) that our ¥ithtt Adam is 
 goneout of this Glory into the Out- Birth of the fubftance of this 
 world : and now if he be to be helped, then the Barmberta^igl^it j or 
 JMcrcifulncfleofGod (as above mentioned) muft neNv regenerate j q^ Mercv 
 him : and in this y Mercifulnefle of God Man was * fore-feene (before z or' Tretk' 
 the foundation of the world was laid , to live eternally therein, for fHaated 
 
 ( as to his foule ) he is out of the eternall will of God the Father, out 
 ef which this Mercifnlneffe is generated. 
 
 The gate of ImmanueL 
 
 24. Therefore know ( beloved Chriftian Mindc ) how thou art 
 helped ; and confider this Gate diligently, it is an earneft one : for 
 Mofei and all the Prophets witneflc concerning thefe things (z/;^. 
 concerning our falvation in reftoring [ us3 : ) be not drowfie here, 
 k is the faircft Gate of this Booke,the more thou rcadcft it,the more. 
 thou wile be ia love with ic. 25. Seeing ; 
 
,Q-A OftheVjrpRegetierationinChrift. Chap.ii^ 
 
 » Heavenly 
 Mm. 
 
 ^ Or, in. 
 
 ' Brought it 
 into the/bute 
 agme. 
 
 ^Or, in an 
 
 Ea-rthly, but 
 heavenly m:in- 
 mr. 
 
 2$. Seeing now wee know, chat wee loft cor heavenly Man in onr 
 firftfall, fo alio wee know that a new » oi.e is generated to us in the 
 Mercif ulncffc of God, into which wee fhouW and nuift enter, if wee 
 will be the children of God : and wichout • this wee are the children 
 of the Anger of God. 
 
 26. And as the Prophets hive written of it, fo the New Man, 
 (which is borne *" to us of God) is the-Sonoe of tlie Virgin : not of 
 Earthly flefh and blond, aifo not of the feede of Man, but conceived 
 by the Holy Ghoft, and borre of a pure divine chaft virgin : and ( i^ 
 this world ) revealed [ or manikfted J in our flcili and bloud : and is 
 cntred with his holy body into Death J and hath feperaced the earth- 
 ly [^ body ] together with the might of the Anger,from :he holy Ele- 
 ment, and hath ' reftored the foule againe, and hath opened the Gate 
 totheLightof God againe, fo that the averted foule can (with the 
 Eflences of the Father in the holy will ) reach the Light of God 
 againe. 
 
 27. Therefore now wee knovr,that wee were not created to gene- 
 rate [''that which is] Earthly, but Heavenly, our of the body of the 
 pure ElemesK •, which [_ body J Adam had before h,s fleepe,and Lbe- 
 fore 1 his Eve[_ was ] , when he was neither Man nor Woman (_ male 
 nor female J , hut one onely Image of God, full of chaftity, out of rhe 
 pure Element j he fhould have generated an Image againe like him- 
 felfc : but becaufe he went into the Spirit of this world, therefore his 
 body became earthly i and fo the heavenly Birth was gone , and God 
 muft make the Woman out oFhlm, as is before mentioned •, Now if 
 wee the children oiEve be to be helped, then there mart come a new 
 virgin, and beare us a Sonne, who fhould be God with us, and in os. 
 
 28. And therefore inftancly ar the Fall, the Word of God the Fa- 
 ther ( and in the Word the Light) through the holy Ghoft entred in- 
 to the holy Element, and into the chaft virgin of the wifdome of God, 
 and made a precious Covenant, to become a creature in this virgin, 
 and to take away the Devils power in the Anger , and to deftroy his 
 Kingdome-, and this Chrift would yceld himfelie to be in the periflied 
 humanity : and with his entring into Death, feperate the Hell of the 
 Anger, and the kingdome of this world from us •, and God the Father 
 difcovered this Word (of the promifed feede of the Woman) in - 
 ftantly (after the Fall) in the Garden oiEden^ where inftantly it gave 
 up it felfe ( in the Eternali Efpoufall ) into the Centre of the L»ghc 
 of Life, and feperated all the foules of Men (who have inclined them- 
 felves, and yee'ded themfelves up to him, ) in the dymg of their bo- 
 dies ; from the Anger of God, and from the Kingdome of this world, 
 and brought them in to hira,(into the pure Element of the P jradife) 
 into the Joy, ar.d mto the chaft virgin of God, th«-e to waitcitill God 
 brcake the kingdome of this vrorld, with the Starres and Elements ; 
 
 where 
 
chap. 1 2 . 0/ the mtp Regenetatien in Cbrifi, 3 o j 
 
 where-then inftantly the pure Element fhall be inftead of the Out- 
 Birth i and there fhall fpring and grow the new body,upon the foule, 
 in the holy Element before God eternally. 
 
 29. Now if wee [ would ] confider his precious incarnation [^ or 
 becoming Man 3 , then wee niaft rightly open the eyes of the Spirit, 
 and not be fo earthly minded , as at prefent they are, in BubeM; and 
 wee muft rightly confider, how God is become Man j for the Scrip- 
 tare faith i He was conceived and btme rvithout jinne^ of a pure virgin. 
 Here confider now beloved Minde , what kindeof virgin that was? 
 for all whatfoever is borne of the fltfh and bloud of this world, is im- 
 pure, and there can no pure virgin be generated, in this corrupted 
 flefh and bloud i the Fall of Adam deftrcyed all : and it is all under 
 finne, and there is no pure virgin generated of Mans feede : and yet 
 this Chrift was conceived and borne of a pure virgin. 
 
 30. Here the learned ( of the Schooles [ or Univerfities 3 of this 
 world muft fUnd ftill j and the Scholler ( borne of God) muft here 
 
 begin to • Icarne concerning this Birth j for the Spirit of this world ° Or, teach. 
 
 apprehendeth no more here, this is foolifhnefle to it : and though he 
 
 goe very far ^, yet he is but in Babell^ in his own Reafon. ^ Inftudying 
 
 31. Thereforeweefet it downe here (according to our knowledge) tht Inerall 
 that the pure chart virgin ( in which God was borne [ or generated]) wfidomc of 
 is the chart virgin [that is j in the prefence of God : and it is an Eter- T^afiyi, and 
 nail virgin-, betbre ever Heaven and Earth was created,it was a virgin, be txcelknt 
 and that without blemifh j and that pure chart virgin of God, put it therein, 
 felfe into Mary^ in her 8 Incarnation, and her new Man , was in the s lu Mary's' *fi. 
 holy Elennent of God : and therefore fhee was the bleffed among all g'^^ni^g to ke a 
 Women* and the Lord was with her, as the Angel faid. hum^m Crea* 
 
 gr. Thus now wee may know, that God is All in All , and filleth ture^or ber Ac- 
 All, as It is written •, ^Am not 1 he that fiUeth all things ', and therefore coming Man*' 
 wee know, that the holy pure Element in Paradife is his dwelling -, 
 which is the fccond Principle: and is in all things, and yet the thing 
 ( as a dead dark out-Birth ) knoweth it [ the fecond Principle ] not 
 ( as the pot [ knoweth not ] its Potter ) fo alfo that [_ thing J neither 
 comprchendeth nor apprehendeth that [ fecond Principle J . For I 
 cannot fay ( when I take hold of, or comprehend any thing ) that I 
 take hold of the holy Element, together with the Paradife and the 
 Deity, but I comprehend the Out- Birth, the kingdome of this world, 
 ( v;^. the third Principle and the fubftance thereof) and I move [_ or 
 ftirre "} not the Deity therewith. And fo wee are to know [ and un- 
 derftand ] that the holy new Man (^ is thus ] hidden in the Old, and 
 not feperated, but in rheTemporall Death. 
 
 95. And ioow feeing the holy [_ thing '} is in all places , and feeing 
 the foule is a Spirit •, therefore there is nothing wanting, but that our 
 foule comprehend the holy [ thing '] , fo that it hath that for its own, 
 
 R r and 
 
3 c 5 ^/ ^^* ^^^ ^ egeneratfon in C^^rifl . Chap. 2 2, 
 
 and if once it be united with that, then it attrafteth [ and putteth ] 
 on, the pure Element, wherein God dwelleth. 
 
 94- And therefore thus wee fay of Af .-e^.-fhee hath comprehended 
 the Holy Heavenly Eternall Virgin of God, and put on the Holy and 
 Pure Element, [ together 3 with the Paradife,. and yet was truly a 
 virgin in this world £ generated 3 by Joachim and Anna. But fhee was 
 not called a holy pure virgin according to her earthly Birth: the flefh 
 which fhee had from Joachim and Anna, was not pure, without fpot j 
 h Yhe tvlfdom ^^^ ^^^ holineffe and purity is according to the Heavenly •• virgin : 
 of God, befides, fhee brought not the heavenly virgin to her out of her own 
 
 ability •, for the Angel faid to her, The Holy Gboftjhaii came upon thiCy 
 and the Fewer of the mofi HighJhiU ovcrjhadorv ihse •, ihaefat e that ho' 
 Ij Q thing'] thatpiall be borne ofthccJhaU be called the Sonne of God. 
 3$ Hereunderftand [andconfider 3 it rightly: the vertuefor- 
 t^Urci^ulms. power ] , is the heavenly virgin ( for fhee isthe ' Mercy of God : and 
 "* ' the holy [[thing J is the Centre in that (^vertue or power 3 and that- 
 is the eternall Birth of the holy Trinity : and the Holy GhofI: ( which 
 goeth forth out of the Centre of God ) overihadowed the Humanitie 
 oi Marie, Thou itiuft not think, that the corrupted Humanity, hath 
 comprehended the holy Deity as its own j fo that we might as it were 
 fay, that Mary (in her corrupted humanity) is like God •, No : the 
 very pure Element, together with the Paradife is inferiour to God : 
 and though indeed wee are generated out of his [ power or j vertue, 
 yet that [_vertue] is fubftantiall, and God is purely Spirit', for the 
 Name of God, hath its Originall in the Centre of the Spirit, and not 
 in the Heaven : onely the Light in the Centre, is the holy [] thing ] , 
 k Qj. ofTJf ^"^ f^- ^^^ ''8^'^ 3 ^^'^ "^ Centre, for it is the end of ^ AH things. 
 ' mreJ 3^* Therefore wee fay of Af-<7, that fhee hath received the hea- 
 
 venly Pledge, which was unknowne to Nature,and which fhee (in her 
 outward Man) knew not at all j v'l^.thc heavenly chalt virgin of God •, 
 and in that: [ fhee received J , the eternall Word of God the Father, 
 which continueth eternally in the Father:out of which the Holy Ghofl: 
 goeth forth Eterually, wherein the whole Deity Is comprehended. 
 ' Barmhertx- 37. Wee cannot fay that the heavenly virgin of the 1 Mercy of God 
 igkeit, Mer- ( vi\. that which entred into Mary out of the Counfell of God) is be- 
 eifuipcffe. come Earthly •, but wee fay that the (ovkpiMary hath comprehend- 
 
 ed the heavenly virgin : and that the heavenly virgin hath put the hea- 
 venly new pure Garment of the holy Element, out of the chaf\ virgin 
 of God ( z'i^. out of the [_ Barmhert-^i^gl^eity Mercifulnefle or 2 Mercy 
 of God ) on to the foule of Mary, as a new Regenerated Man : and in 
 that fame fhee hath conceived the Saviour of all the world ,and borne 
 him into this world. Therefore he (aid to the /etves ^ I am from above, 
 but yef^ arc from beneath, and of thU world y I am not of thU world: 
 and ht faid alfo to 'Pilate •, My ^ingdme U not eft bit world. 
 
 This 
 
Chap.il. OftheNewRegenerathninCisrif^ .-q« 
 
 This ought highly to he Confidered, 
 
 38. You are to know, that as Mary did beare the heavenly Image 
 C vti^. a new Man borne out of the Mercy of God ) in the old Earthly 
 [ Man J ( v'n^. in the kingdome of this world ) which kingdome fhee 
 had in her as her own, which yet did not comprehend the New Man ; 
 fo alfo the Word of God enrred ( into the body of the virgin Mary ) 
 into the heavenly MatriXi into the Eternall virgin of Gocf , and thac 
 []word]in that [Eternal! virgin of God] became a heavenly Man, 
 out of the Paradificall holy pure Element, in the Perfonof the new 
 Regenerateil Man of the virgin Mary : and ( with his Eternall Deity) 
 was together generated in the beginning own foule of Mary , and 
 ( wich his entrance of his Deity ) hath brought the foule of Mary^, 
 gaine into the holy Father •, fo that the foules of Men ( which were 
 gone out from the Deity) were new- borne againe in the foule of 
 Chrift, and begotten to the Heart of God. 
 
 59 • For Chrift brought no ftrange foule out of Heaven with hira, 
 into the highly blefled heavenly pure virgin •, but as all foules are ge- 
 neratedjfo Chrifi: alfo received his foule in his body,though in his un- 
 defiled body of holinelVe, which was become Marks own : For wee 
 muft fay, that the pure Element in the "^ Mercy of God, became J/j- m Barmhertz- 
 rks own , wherein her new body ( " in her Originall foule ) con- igkeic Merci' 
 
 The moft precioU'S gate, ^Ovtbdonging 
 
 40. Forno«> other foule is generated ifl any Man,(bur anew bodyO o j^/vv, 
 but the foule is renewed P with the pure Deity: and Chrift with his f^, °'^ 
 
 entrance into Death ( where he fevered his holy Man from the King- J^^'^f* 
 
 dome of this world)fevered ^ it alfo from the fiercenefs of the eternall , _|' ^' . 
 Anger, and from the "^ fource of the Originality. _ ^^ joult. 
 
 41. And as the pure Element C which is in theprefcnceofGod, ^^^''J^.^^'^^t 
 and wherein God dwelleth) is truly every where in the whole fpace of ^' ^^^' '■^* 
 rh's world, and hath attrafted to it the Kingdome of this'world,(i'<^. 
 
 ^ its own Out-Birth) as a body, and yet this very body doth nor com- f-, 
 prehend the Element, no more than the body [ comprehendeth ] , **'"* "*' 
 the foule t fo Chrift alfo hath truly, in the body of the virgin Mary^ qZ^^"^^ 
 attrafted to him [ or put on ] our humane Ellences , and is become ^*''^''^*'« 
 our Brother j yet thefe humane ElTences cannot comprehend his £•< 
 ternall Deity, onely the new Man, borne in Cod, comprehendeth the 
 Deity, after the fame manner as the body doth the foule, and no o- 
 therwife. 
 
 42, Therefore the body of Chrift is inferiour td the Deity •, and in 
 thefe our humane EtVences he fuffcred Death, and his Deity of the ho- 
 ly Man in the pure Element, entered together alfo into Death, and 
 
 R r 2 bereaved 
 
» Or, ia true 
 fitjignation. 
 
 9 08 0/*^e iWir RigenerMioft in Cf^rift, Chap. 2 ^ • 
 
 bereaved Death of its power, and did feperate the nattjrall fonle 
 (which Chrift commended to his Father,when he dyed on the CrolTe) 
 from the Kingdomeof this world, alfo from Death, from the Devill, 
 and from Hell ( in the ftrong divine Might [or power J), and opened 
 a Gate for us all, who come to hiro,and incline our felves (with minde 
 and rhonghts ) to him *, then the Father draweth our foule ( which is 
 in him) into the pure love of Chrift : where then it pntteth its Imagi- 
 nation againe through Chrift 'forward into the holy Trinity, and is 
 fed againe from the Ferbum Dommi [jht Word of the Lord]-, where 
 then itisan Angelagaine, cleane feperated from the Kingdomeof 
 the Devill, and of this world, in the Death of Chrift. 
 
 45. And for this caufe, God became Man, that he might in him- 
 felfe new generate the foule of Man againe, and might redeeme ir 
 froiTi the chaines of the fiercencfle of Anger : and not at all [ for the 
 Beaftiall bodies fake) which muft melt againe into the foure Elements 
 and come to nothing j of which nothing will remaine, but the fhadow 
 " Hii or Mans in the figure of all " its works, and * matters, which'he hath wrought 
 
 woriis. at any time. 
 
 ^ Otyfubflttnce, 44' But, in the New Man ( which wee attraft on to our foules in 
 
 things or bw thebofomof the virgin) wee fhall fpring and flourifh againe*, and 
 
 (incjfe, therein is no necelfity mr Death,for the Kingdome of this world paf- 
 
 feth away. Therefore he that hath not this Image in the new Birth, 
 
 fhall in the Reftoration of the Spirit of the Eternall Nature ) have the 
 
 Image of what his heart and Confidence hath been fet upon here, 
 
 put upon him : for every Kingdome Imageth [or figureth] its 
 
 Creatures according to the Ellences, which were growne here in 
 
 their will. 
 
 4$. And that you may rightly and properly underftand us : wee 
 £ meane or ^ underftand here, no ftrange Chrift, who is not our Bro- 
 ther : as himfelfe faid, at his refurreftion : Goe to my Brethren, and 
 yeur Brerb/en, and te.U tbef», I g'C to my Goa and to your God. As in- 
 deed the body ( which wee here cati v about us ) is not the Image of 
 God, which God created j for the K ngdonie of this world put its 
 Image upon us, when 4</d«Jconfented toyce'.d to it : and wee (if 
 wee be regenerated, ) are not at home in this world, with our New 
 Man ; as Chrift faid to his Difci^les-,1 have called you out of this -world, 
 that youfiou/d bctvhere J ttir. : and Saint Paw/ faith, Ou*^ Convcrfation 
 ( as to the New Man) U in Heaven. Thus wee underftand alfo that eur 
 lmmamel[ who is 3 the moft holy of all, with his true Image of God 
 (wherein alfo our true Image of God doth confift)is not of this worlds 
 but as the Old Mortall Man (from the Kingdome of this world) hang- 
 eth to usjfo our Mortall Man alfo hung to the Image of God in Chrift, 
 which he drew from his Mother Mary, as the pure Element (^ draw- 
 eth ] the Kingdome of this world [. to ic ] . 
 
 46. But 
 
Cliap.^ 2 , Of the "i^ew Regeneration in ChrijL 
 
 46. But now wee mufl not think, that the holy Man, ( In Chrift,) 
 dyed, for that dyerli not ; but the mortall £Min] from the King- 
 dome of this world [ is that which dyeth ] 5 that [vras it wh chj cryed 
 (on the Crofle ) My God, my God, ivhy haft thou for fa^ien mec : and 
 wee fee very cieerly the great Might [ and power ] of the holy Man in 
 Chrift, when the mortall ( which was taken from this worH) went in- 
 to Death: how the holy Allmighty \_ Man '] wreftled with Death, in 
 fo much that the Elements did Ihake with it , and the Sunne ( which 
 is the Light of the Nature of this world) loft its fplendor, as if it were 
 then to perifh ; and then the living Champion in Chrift> fought witfj 
 the Anger, and ftood in the Hell of the Anger of God, and loofed the 
 foule ( which he commended into his Fathers hands 3 quite oft" from 
 the Anger of God, alio from the fource [or Torment 'J of Hell ■■, and 
 that was it which D js/Wfaid y Thou wilt not leave rny foule in Hell, nor 
 per mil thy My \_oiie~^to 7 perifh, 
 
 47. The Deity was in the humane foule, and here it brake the 
 fword of the Cherubine ; fo that, as Adam had brought his (oule into 
 the Prifon of Anger,and fo afterwards all foules from Adam are gene- 
 rated fuch, and are all of them, as in one Roote, imprifoned in the 
 Anger of Death, till Chrift •, fo the Noble Champion Chrift here de- 
 ftroyed Death, in the humane foule j and brought the foule ( through 
 Death into his ecernall New Humanity, and put it into an Eternall 
 * Covenant. 
 
 481 And as Adam hid opened the Gate of the Anger, fo hath the 
 Deity of Chrift opened the Gate of the Eternall Life, fo that all men 
 can preffe in to God, in this opened Gate. For the third Principle is 
 broken here> and Judgement palfed upon the Prince of Darknefle, 
 which fo long held us prifoners in Death. 
 
 49. Burfince Man is fo flow of apprehenfion, it maybe wee fhall 
 not fiifficiently be underftood ; and therefore wee will once more fee 
 itdowne briefly and accurately, how thefe great Myfteries are j for 
 wee know what Adverfary wee have {vi\. the Prince of this world ) 
 he will not fleepejbut try what he can to fupprefle this Noble Graine 
 of Miiftard-fcede. 
 
 50. Behold thou Noble Mi nde, thou who defireft the Kingdome 
 of God^ to thee wee fpeake, ancl n-ot to the Antichrift, in BayelJ, who 
 defireth nothing elfe but iht Rngdome of this svorld ', take notice of 
 it, the time of fleepe is paft, the Bridegroom cometh, for the Bride 
 faith, Come, be in earneft, gaze not at the hand that ufed this Pen, it 
 is another Pen that hath written this, which neither thou nor I doe 
 know j for the Minde (if it befaithfull ) apprehendeth the Deity: 
 and doe notfo flight thy felfe •, if thou art borne in God, then thou 
 art greater and more than all this world. 
 
 5 1. Obfervc it •, the Angel iaid to C^ay ; Tbm Jhalt coftuivs and 
 
 beare 
 
 109 
 
 y Kst^onfumf, 
 or corrupt, 
 
 ^ Contra^, £.- 
 fpoufall^ or 
 Mirriage, 
 
2 10 Of the Vj^pRegensration in Chrift, Chap.2-i,i 
 
 bi.irc a SoKH?y aficijkaU call kis Hjxmt Jt'^Hi : heJhaU be great ^ and be cd' 
 Icdafonne oj the mojl H 'J) : and God the Lordfj^U ^ve him the fbrene 
 of his Father Divid^und be-all be aiding over the boufe of Jacob Etev' 
 mi'y, and of his l{ingdome therejhail be no end. 
 
 52. You muft underftand, Mary was to conceive in the body, z/j^, 
 in her own body j not in a ftrange aifunied [ body ] as the unenligh- 
 tened ( who apprehend not theKingdomeofGod) might interprec 
 our Writings to mcane. Befidcs, it is not the ground neither, which 
 the Ancients and thofe heretofore, have fet downcj ( which yet wenc 
 very high) as if Af jj'> from Eternity had been hidden mTernari^ 
 fanito [the holy Ternary or Trinity ] , and that llice entered at that 
 time onely into Anna^ as into a Cafe, L or houfe ] •, and were not of 
 the feede of Joachim, and bloud of Anna. They fay, lliee was an Eter- 
 nal! virgin cut of the Trinity, of whom Chrift was borne : becaufe he 
 can € not out of the dedi and bloud of any Man : and as himfelfe wit- 
 nefleth, that he was not of this world, but was come from Heaven: 
 he faith, That he came forth from God, and muji returne againe to God : 
 and CO T^codr.mis he fa.\(i, None goeth mie Heaven, but the Sen of^tan 
 Tvh.ch is comcf o:n Heave", and who is in Heave?/. 
 
 $^. And there he fpakecleeriy of the Son of Man,of his humanity, 
 and not of his Deity nieerly : for he faith plainly, The Sonne ofMofi : 
 But God from Eternity was not the fonne of Man, and therefore no 
 tonne of Man can proceed from the Trinity •, therefore wee muft look 
 upon it aright.If Afarj had proceeded out of theTrinity,where fhould 
 our poore captivated foules have been?If Chrift had brought a ftrange 
 foule from Heaven,how fhould wee have been delivered ? Had it beca 
 pofTible to redeem Man [ without it ] whar needed God to come in- 
 to our forme, and be crucified ? If it could have been fo, then God 
 fhould inftantly have feperated or freed Adam from Death, when he 
 fell ; or doeft thou fuppofe that God is fo malicioufly zealous,as to be 
 fo angry without a Caufe ? 
 
 54* fndeed, when his wrath M'as fprung up in Man, then he would 
 -raanifeft his wonders, but that was not the purpofe of God when he 
 created Adam j but it was cried which of them ftiould get the viftory, 
 the Meeknefl'e or the fiercenefle in the Erernall Roote ; but the foule 
 in Ad m was yet free : and there was nothing elfe that could perifh 
 
 * Selfe-wll/^ or but the * own will. 
 
 ' frcC'VfUl. 55. And fo now the foule was the will, which was breathed into 
 
 ^d:.m, by the Spirit of God out of the Ecernall will of the Father : 
 and yet one of that p'acc where the Facher ( v \. God ) out of the 
 Darkneffe, in his own re conceived wiil, enterech into h:mfelfe, and 
 in himfelfe generateth the meeknelVe in his own re-conceived will, 
 
 5d. And fo the foule of Man is out of the fame Balance in the An- 
 gle of the re-comprehended will, towards the light ; and alfo in the 
 
 fifft 
 
Cbap.2 2. Of the Nevf Regeneyation in C^rift, 5 1 1 
 
 fitft will in it felfe,in its own Centre , where bthinde it the Darknefie 
 is comprehended, and before it,is the end of the Eternal] Band : and 
 in it felfe there would he nothing, but an anxious fource [ or proper- 
 ty J j and if any thing eli'e were to be in it> then the fir ft will ( in the 
 eternal! Band ) muft conceive another will ( in it felte} to goe out of 
 the dark fource £ or property] into a joyfull habitation without a 
 fource. 
 
 §7. If now the firft etcrnall will doe thus conceive another will, 
 then it breaketh the fource of Darkneflej and dwelJeth ( in it felfe ) 
 in the joyfuU habitation, and <he darKnelfe reroaineth darkneffe ftill, 
 and a fource \ ox working property ] in it felfe, but toucheth not the 
 rc-conceived will : for that dwelleth^ot in the Darknelfe, but in it 
 felfe : thus wee underftand the foules own power [^ to be ] which 
 God breathed into Adam^ out of the Gate the breaking through, in 
 himfelfe, into the Light of the habication of joy. 
 
 $8. This foule ( being cloathed with the pure Elementary and 
 Paradificall Body ) fevered its will, {^ which came] out of the Fathers 
 will ( which tendeth onely to the conceiving of his •> vertue [oi pow- •> Or, Sonne, 
 er J , from whence he is impregnated to beget his Heart ) [_ and feve- 
 red it ] from the Fathers will, and entred into the luft of this world ■■, 
 where now (backward in the breakingTor deftruftion] of this worldj 
 there is no light ■, and forward there is no comprehenfibility of the 
 Deity : and there was no Counfell [ or remedy ] except the pure will^ 
 of the Father enter into it againe, and bring it into his own will a* 
 gaine, into its firJt feate, that fo its will may be direfted againe into 
 the Heart and Light of God. 
 
 $9. And now if it be to be helped againe, then the Heart of God 
 with its Light. (" and not the Father ) mufk come into it •, for it ftand- - 
 eth in the Father however : yet turned away from the Entrance, ( to 
 theBirthof the Heart of God ^ backward into this world, where no 
 Light is to be comprehended, either behinde or before it: for the 
 fubftance of the body breaketh, and then the poore foule ftandeth im- 
 prifoned in the dark Djngeon ; and here the Love of God ( towards 
 the poore imprifoned ioulc ) is [ made ] knowne , Confider thy felfe 
 here i O deare Minde. 
 
 60. Heere was no remedy now, neither in God, nor in any Crea- 
 ture i onely the meere Deity of the Heart of God muft enter in rer- 
 narlum San6lum [ into the holy Ternary '] j vi-k^. into the Barmbsrt\- 
 igl(!it [^ the MercifuInelTe J which is from Eternity generated out of 
 his Holinefle, wherein the Eternall wifdome ( which |_ coming ] out 
 of the fpeaking of the Word, through the Holy Ghoft ) ftandeth as a 
 virgin before the D:ity *. and is the Great Wonder, and a Spirit in the 
 Barmbert\igl(eity [ the Mercifulnefle J , and the MercifuInelTe maketh 
 the holy Ternary (the holy Earth/ the Eflences of the Father f i n the 
 
 attrafting. 
 
31 
 
 *One Eternall 
 Element. 
 
 Of the Nea> Regeneration in Chrifl. Ghap.22; 
 
 attraftmg to the Word ) vi\. tlie lK>!y ConftelUtions i as may be faid 
 in a (imilicude. 
 
 61. And as wee perceive that in this world there is Fire, Air«,Wa- 
 rer, and Earth, alfo the Sunne and the Starres, and therein confift all 
 the things of this world : fo you may conceive by way of fimilitude, 
 that the Father is the Fire of the whole [_ holy J Conftellacions, and 
 alfo in the (^ • holy '] Element : and that the Sonne, (vl^^. his Heart ) 
 istheSunne> which fctteth all the Conftellations in a light pleafanc 
 habitation : and that the Holy Ghoft is the Aire of the Life, withouc 
 which neither Sunne nor Conftellation would fubfift : and then that 
 the concreted Spiritus Majoris Hmdi [or Spirit of the great World] 
 is the chaft virgin before God,* which Spirit of the great World, in 
 this world givcth to all Crearurcs, Minde, fcBfe, and underftanding 
 ( through the influence of the Srarres ) •, and fo alfo [ doth the chaft 
 virgin ] in the Heaven. 
 
 (52. 1 he Earthly Earth, is like the holy Ternary , wherein is the 
 heavenly <* Aquafter ( f »v in the heavenly Earth , which I call the 
 [ one Holy '] E^Iement ) which is pure. Thus God is a Spirit, and the 
 pure Element is heavenly Earth j for it is fubftantiali : and the El!en- 
 ces in the heavenly Earth, are Paradificall Buds for Fruits] : and the 
 virgin of wifdome, is the great Spirit of the whole heavenly World 
 ( in a fimilitude ) and that not onely openeth the great Wonders in 
 the heavenly Eartli, but alfo in the whole Deep of the Deity. 
 
 (5?. For, the Deity is incomprehenfible, and invifible* yeC per- 
 ceptible-, but the virgin isvifible like a pure Spirit •• and the Q one 
 holy ] Element is her body, which is called Tcrnarms fanflus [ the 
 holy Ternary '\ , the Holy Earth •, and into this holy Ternary, the in- 
 vifible Deity is entred , that fhee may be an Eternall Efpoufall f or 
 union ] : fo that ( in a fimilitude) the Deity is in the pure Element, 
 and the Element is the Deity •, for God and Ternarius fatt&us is be- 
 come one thing ; not in Spirit, but in fubfbnce, as body, and foule. 
 And as the foule is above the body , fo alfo God is above the Holy 
 Ternary, 
 
 64. And this now is the Heavenly virgiir , of which the Spirit of 
 
 God fpake, in rhe Wife men ^ of old : and Ternarius faK^fit! , is our 
 
 iTbelmaoe of ^^"^ ^^dy in the 8 Image which wee have loft : which now the Heart 
 
 God. ofGcd hath taken to him for a body -, and thisroblc body (as alfo 
 
 the virgin of God ) was put upon Mary •, not as a Garment, but very 
 
 powerfully in her Efl'ences;and yet incomprehenfibly as to the Eflfen- 
 
 ces of this world, of flefh and bloud in thebody of 4fd/7, but com- 
 
 prehenlible as to the foule oiMary j for the foule did pafle into the 
 
 J, -^ holy Ternary : and yer !bte could not fo be fevered from the ^ fierce 
 
 ' f^rri/"^^ wrath, but that was to '^ in th^ breaking of the earthly Body from 
 
 tmujf, tijg heavenly, in the Death of Chrift. 
 
 6$. Thus 
 
 •'Or, fyattr- 
 Spirit. 
 
 I Tind&blCy or 
 palpable. 
 
 * formerly. 
 
Chapia il Of the New RegemrAthn in CfJrifi. p^ 
 
 6$. Thus the Word in the holy Ternary let it felfe into the Earth- 
 lineffe, and received to i t a true foule out of the Effences of the fouJe 
 of Mary ( like all other Men ) in the Time ( v/\. in the end of three 
 Moneths ) ', not out of the holy Ternary j but our foule : yet not our 
 body, wherein the Kingdome of this world, and finne, did ftick. 
 
 66. 'Tis true indeed he took our body on him, but not mingled 
 mth the holy Ternary : for Death ftuck in our body, and the Terna- 
 rmJanCius was ' his Death, and Viftory : and in the holy Ternary i Or hi death 
 was his Deity : and that Man is come from Heaven, and hath put on fhe * death of 
 the Earthly [ Man ] , and brought to pafle the Redemption, ( be- the death of 
 tween the Earthly and the Heavenly, ) whereby the foule was ^ feve- g^r body 
 red from the Anger and Wrath. k q r^' . 
 
 57. You muft not fay thatwholeChrjit with body and foule came " 
 from Heaven ? He brought no foule out of the holy Ternary: the Hea- 
 venly virgin was the foule in the holy Ternary ; and that he brought 
 with him for a Bride to our foule, as this whole Booke doth treate of 
 it. For what would it help mee, if he had brought a ftrange foule 
 with him ? Nothing at all But that hp hath brought my foule into 
 the holy Ternary, I rcjoyce at that : and thus 1 can fay, that Chrifts 
 foule is my Brother, and his body is the food of my foule j as be faith 
 in the fixt Chapter oifohn j <:^y ficjh u meate indeed, and my blond ir 
 drmf[ indeed. 
 
 68. Come hither yee contentious 'Shepheards of Babell, open ipaflours 
 your eyes, and confider what his Teftaments, of the Baptifme, and his prulls Prer- 
 Laft Supper, are : I fhall (hew you well enough, if you be but wor- W^yj * oy 
 thy •, how ever, wee write for the children of the Lilly : therefore let Miniflers 
 everyone fee where he harboureth •, it is in earneft. Wee flight not ' 
 
 the underftanding of the Ancients- It may be it was purely generated 
 in the beginning, but wee finde, how Antichrift hath fet up himfelfc 
 upon it, and made Gods of the Creature. 
 
 6p. Yet Men cannot fay, that Mary was borne out of a barren 
 womb, although the body of Anna was unfruitfull, which was from - 
 the Counfell of God : ( in that they were honeft [ vertuous '] people '■ 
 fearing God ) that their Tinfture might not be defiled, becaufe they 
 were to generate that which the Lord would highly bleffe. God knew \ . 
 
 how to open it in due time, and that in old age, when the wanton lufl: 
 ( of this world from the Elements ) was extinguifhed, as in Sarah ^- 
 brabams wife. ' . "* 
 
 70. For if the foule ftandeth in the feare of God j then the Tin- i 
 
 fture alfo ( in which the foule fpringeth up ) is purer ^ although that '^ 
 
 be not free from the Originall L^'r inherited] finne. Thm Moj-y is ♦ 
 
 indeed truly generated of joachiw :^ and Chrih hath his naturall foule - • ■ 
 
 from the Tinfture of Miry^ yet but halfe : for the Lmlfus of God was 
 the Man [ or Mafculine fecde 2 , and thercia vas the chaft virgin of 
 
 S f God 
 
2 1 4, > Of the Ne» R igeaer^thft i» C^^fft* Cbap, 22, 
 
 God ia the holy T^rn^ry, ancj in tYye holy Ternai;y, ^Jic Trinity, the 
 whole fulneffe of the Deity : and the Holy Qhoft \^i& thj^ Work- 
 Mafter. 
 
 71. Here wee cleerly finde what Chriftfaid to his Father coiicern-i 
 ing us y[^n)Bjb6ldthe Men wcrethmyandtbou hafi givi/n tbim to me ; 
 and I Tvi'l { hat tbty be tvii h mce where I am^ that they may fee my GUry. . 
 When the Word ( or Heart of God ) >^ent into the holy Ternary, 
 there ic was the Sonne oi the Father, aod alCo his fetvant, as Efayt^h 
 faith, and as it is in the Vfalmes ; for he had \_ united or j efpoufed 
 2 In or 'vit»> himfclfe •" to the Element, and had the forme of a fervant •, but the 
 " Word which went into the [ pure '\ Element, was his Sonne : and 
 
 thus he took our foule upon him , not onely as a Brother j for the 
 Ltmbui of God ( in the heavenly Tindure ) was the Man , and that 
 was our Lord ; for the whole world ftandeth in the Might thereof: 
 and that Might fliall fweepe the threfhing floare of this world. And 
 thus wee are his fervants, and alfo his Brethren in refpeft of his Mo- 
 ther i but in refpcft of his Father wee are his fervants j and before 
 the Fall wee were the Fathers , alfo till his humanity [ or becoming 
 Man, 3 though in the Word of the Promife [ ic was J , in whi^h, thq 
 faithful! entred into God. 
 
 72. Thus he is a King over the houfe o^'Davld Eternally, and his 
 Kingdome hath no end, and he hath the Throne of his father David : 
 for this world is become his! he is entred into this world, and hath 
 taken pofleflion of ic : he ftandeth in the holy Ternary,and in theTri- 
 " Or, F<w«^ nity, and alfo in this world j he hath the " Carting fhovell in his l;ian4, 
 as ^ohii the B apt. a faith, the Judgement is his, 4t which the Devils doe 
 tremble. He hath the Throne of 'D^'Wirf from the Couofell of God : 
 for Oavidy/ih a Type of him, and had the Promife, and God fet him 
 upon the Throne, iri the Promife: for the Scepter of his Kingdome 
 was the Scepter of the faithful!, who looked upon God who was the 
 King j and fo alfo indeed the outward Kingdome was his. Thus ajfo 
 Chrift v'as a King.ia the holy> Ternary , and this world a^ was his. 
 owjae. / 
 
 Of the deare Name ImmzTMth 
 
 7gi And thus wee can truly fay Im/vanutl^ Gad n^kb usy God ha us.. 
 
 In the Language of Nature it foundeth right •, hut our Tongue [^ wef 
 
 * ^^^^ OHtVfiard j^yg -j ^^^^ ^^^ ^^j ] ^ j^^j^ 1^^. fj^n^^T,^^ ir, and » cannoc^pame it ac- 
 
 Totigue. cannot cordmg to our underftanding. For Iniy is cbe Heart of God in tlie' 
 
 ex^rqle the je- holy Ternary, for it is conceived [ or comprehended,3 as thou mayft 
 
 erei: of tbu underftanu it in the conception [or comprehending, or exprefling] 
 
 Naffif. of the Word : Mt, is h .0 entring into the Huiranicy in the foule : for 
 
 that word ( or fyll^ble ) prelieth out from the Heart : and wee under- 
 
 ftand that he conceived [ or comprehended ] che Heart (wi^.che yer- 
 
 tue 
 
Cbap.aiii Of the New Rege/itiation in Chrifi, ^ j 5 
 
 tue of the Father ) in the foule, and goeth with the word [ or fylli- 
 blc]] »«> aloft, which fignifisth his afcenfion into Heaveii, asrbhis 
 foule. Ely is the name of the great Angel,which with the foule trinm- 
 pheth above the Heaven i not onely in the Heaven, but in the Tri- 
 nitic. 
 
 74. For th^ word Himmcly [Heaven ] hath another meaning in thd 
 Language of Nature. The fyllable Him, goeth ont from the Heart 
 ( vi\. out of the vertue of the Father ) or out of the Eflfences of the 
 foule. and pucteth forth upwards into the holy Ternary : and then it 
 comprefleth it with both rhe Lips, and bringeth the Angels name 
 downwards ( 7>7<^. the fyllable /Wf/) which fignifiech the Humility of 
 the Angels ■■, that they doe not exalt their heart in pride, flying int<J 
 the Trinity t, bat as Ifaiah fayth, that thty cover their faces in humls-t^ 
 ( before the holy God ) rviihtbeir t^rngt, and continually cry, Holj^ 
 
 boly, holy « tht Lord f efHofis. rzebaoth. 
 
 75. So now yoti underftand that this Angel is greater than any 
 - Angel in Heaven , for he hath a heavenly humane body, and hath a 
 
 humane foule, artd hath the etemaJl heavenly Bride, the virgin of wif- 
 dome, and hath the holy Trinity ; and wee can truly fay L he is ] a 
 Perfon in the holy Trinity in Heaven, and a true Man in Heaven, and 
 in this World, an eternall King, a Lord of Heaven and earth. 
 
 75. His name ]f/*r, fheweth it more properly in the Language of 
 Nature •• fc»' the fy}lablejf,is his humbling [in-coming^ out of his Fa- 
 ther, into the Homanity 3 and the fyllable /«, is the bringing in of 
 the foule above the Heaven, into the Trinity : as the fyllable /a^j in- 
 deed prefi'^th ildft through all. 
 
 77. Much more is underftood in the Name Chrifiuf , which com- 
 prehendeth nbt his incarnation,but goeth (as a Man [that is] borne,]] 
 through Death i for the fyllable C^^'j, prelfcth through the Death: 
 and the fyllable (us, fignificth his ftrong might, in that he thus goeth 
 forth from Death and prefleth through:and it is very properly under- 
 ftood in the word, how he fevered the Kingdome of this world, arid 
 the Angelica^l Man afunder, and continneth in God, ( in the Angeli- 
 call Mart, ) for the fyllable tus is pure without Death. 
 
 78. Though indeed here wee fliall be as one that is dumb to the 
 world, yet wee have written it for our felves, for wee underftand it 
 very well : and it is plaine enough to the Tree of the Lilly. But that 
 the Perfon of Chrift,with his Deeds and Eflcnce, might be rightly de- 
 monftrated to the Reader, that he mightf apprehend it aright, I there- 
 fore dircd him to the Temptation of Chrift in the Wildernefie after 
 his Baptifme : whereat thou fhouldft ope» thine eyes, and not fpeake 
 like the Spirit in Ba^el/, which f^yth, wee know not what his Temp- 
 tation was : and lay the fault upon the Devill, that he was fo impu- 
 dent to prefumc to tempt Chrift, faying moreover, wee ought not to 
 
 S f 2 divc 
 
ji6 Ofthi Nirp Kegineration in {Irifi, Gbap.2i.' 
 
 dive into ic (^'nor be fo inquificive about it 3 wee will let that alone 
 till wee come thither, [, into the other life 3 and then wee fliall fee 
 what it is. Befidcs, they forbid him that hath eyes to fee, none muft 
 fearch into it, [ if they doe J they are called Enthujtafis^znd are cryed 
 out upon for 7{tvellifis Q fuch as broach new opinions and pretend 
 new Lights] and for H«f;if/^x. 
 
 79. O yee bli nde Wolves of Babell,y/hit have we to doe wirh you ? 
 ^ Tlje Sibooks wee are not generated from your 1 Kingdome : why will you rend and 
 
 nKd mivcr- teare our deare Immanud out of our hearts and eyes , and fo would 
 fu'n:. make us blinde ? Is it a t finne, for us to enquire after God ( our falva- 
 
 tion, ) and after our true Native Countrey ? Sure it is much more 
 »0r, hcrefie, 'iinne, rohearkenafteryour partaking and blafphemy, whereby you 
 
 make our womeri and children fcoffcrs , fo that they leame nothing 
 
 but fcornfull and reproachfull fpeeches, and fo perfccute and vex one 
 Oa the con- another therewith in ^Eabell, Can the Kingdome of Chrift be found 
 unt'tous in fuch things ? or rather do you not build the fcornfull & reproach- 
 
 Tvr angling. full Church of Babell ? where is your Apoftolicall heart, [ confifting 3 
 
 in Love ? Is your fcorne and derifion of others, Chrifts Mecknefle? 
 
 Who faid, Lovi: one another 3 be yee follevcn ofmee^ and fo njhalibe 
 * Or, wrath k^wne that yee are mv DifapUs ? To you it is faid j the * Anger bum- 
 ' ^[Ged. eth in Sa^fZ/jwhen the flame thereof rifeth up,then will the Elements 
 
 fliake and trerrible, and Rabell fhall be burnt in the fire. 
 
 80. The Temptation of Chrift rightly fheweth us his Perfon: 
 therefore open thy eyes,and let not Ba^c// trouble theejt is the price 
 of thy body and foulc ; for that [ Temptation 3 in the hard Combat 
 of Adam in the Garden of Eden, which w^c/^w could not holdout in, 
 here the worthy Champion went through with it, and hath obtained 
 viftoi y, in his humanity in Heaven, and over this world. 
 
 8 1* As wee have demonftrated the true Chrift, who is God and 
 Man in one undivided Perfon, fo wee muft now Ihew what kinde of 
 Man he is, according to the Kingdome of this world j for the great 
 Wonders cannot fufficiently bedefaibed,they are ftill greater : there 
 ft need of an Angelicall Tongue as well as of an Earthly, and becaufe 
 wee have but an Earthly, therefore wee will write from an Angeli- 
 call Minde, and fpcake the great wonders of God with the Earthly 
 Tongue. 
 
 8 2. Let us look upon his Baptifme , and then upon his Temptati- 
 on, inftantly after his Baptifme, and fo wee fhall finde our New Rege- 
 neration, as alfo in what Kingdome wee lye imprifoned : and wee ve- 
 ry highly rejoyce ( in this knowledge ) that God is become Man : and 
 il now wee would apprehend it,wee muft firft fet downe the Baptifme 
 of Chrift, and then the Teonptation in its right Order. 
 
 Of 
 
Chap. 2 1 « Of the Neve R egen eration in C^rifl, 317 
 
 Of the Baptifme of C^ri(l ufon Earthy 
 in Jordan, 
 
 85. It is knowne to as, that ( in Adams Fall ) wee are fallen into 
 the Anger of God, when as the Spirit, or foule oiAdam turned from 
 theHeartcf God into the Spirit of this world, where inftantly the 
 boly heavenly Image was extinguifhed, and the Anger in the Dark- 
 neffe held the poore foule captive, and where the Devil] inftantly gat 
 his entrance and habitation in the An^er of the humane foule : and 
 if theTreader upon the Serpent, had not entered inftantly into the 
 mark of feperation, in the Centre of the Light of Life,then the wrath 
 would have devoured us, and wee fliould have continued Eternally 
 to be Companions of che Devils j but when the Trcader upon the Ser- 
 pent thus " entred into the middle ( though not fo prefently into the ^ As a Media' 
 Humanity, but into the Centre of the Light of Life ) then the poore tour or Ar- 
 imprifoned foules which turned themfelves to God againe, were ( in bitratour* 
 the Centre ) bound or knit to the Deity againe, till the Champion 
 C or Saviour J came into the Humanity, where C in his conception and 
 humanity ) he received the whole Man againe, and this wee fee cleer- 
 ly in his Baptifmejfor there was that one Perfon which was both God 
 and Man, he had the Heavenly and alfo the Earthly Body. 
 
 84. But now Bapcifme was not inftiruted in relpeft of the Eirthiy 
 corruptible [_ Man J which belongeth to the Earth, nor fo'- the Hea- 
 venly \ Mans 3 fake, which was pure and fpotlefle wichou-- '. lat *, but 
 for the poore foules fake Seeing the heavenly Man in Ciniit our na- 
 turall foule (in the body of the virgin Mj-y ) to his heavenly Man, 
 and that alfo the earthly Man hung to the foule ', ther-^fore 'r<<t holy 
 Trinity ( by che hand of Man ) tooke the water of the E-enailLife 
 in the pure Element, and dipt the foule therein ; as I may (o 
 ipeake. 
 
 85. See thou beloved foale, thou wert gone out from God i bnt 
 
 his Love caught hold of thee againe, and * faftned thee (with the pro- * tyedor l^tif, - 
 OQife) tohisThreed ; and then came die fulfilling of the Promife, 
 and put another new body on to thee : but thon canft not have ano- 
 ther foule •, for thy foule was out of the Eternity however. Therefore 
 now as the Holy Ghoft Overftudowed and filltti £ or impregnated j 
 M^yjfy fo the W^cer oat of the heavenly Matrix ( which hath its be- 
 ginning ouc of che Trinity) in tht Bapcifme of Chrift (and in all bap- 
 tized Chrift'ans ) overfhido-vei and '' filled the foule of Chrift in the y Or, Iraprcgi 
 B^pdfme ia J "■■Im, and alfo ihe fouler of all Chriftians ; and fo re- n.^ted. 
 newei tiie Earthly Water ( of the Out birth ) ia the I'oule, and wafh- 
 ed it cleane, that it is » in it felfe, a pure Angel ■■, which of it fclfe may * Jn trueKfi- 
 eace of the heavenly fruit : and that is the caufe of che Bipcifme. fiinatm^ > 
 
 Man 
 
5 1 8 9/ ^^^ ^^^ Regeneration in Chrifi. Chap.2 2« 
 
 O Man confider thy felfe, 
 
 8^. Now when the poore foulewas thus bathed in the water of 
 
 * In Ttrnarh Eternall life (out of the pure Element)which is * in the Holy Terna- 
 
 ' San^o. ry, that ic not onely enjoyed the fame outwardly, but was alfo filled 
 
 [ or impregnated ] therewith, as the Holy Ghoft impregnated Hary 
 
 '' In true RC' in the Holy Ternary j then it ftood f inclined ] •> forward, vi-^, right 
 
 fignat.an. forward towards God, and into God , as a new halfe generated and 
 
 *lnfcifc. wafhed Creature, and ' behinde it was the anger of the Darkneffe in 
 
 the Kingdonr.e of this world ftUl faft bound to ic, fo that it could not 
 
 be wholly freed from it, except it entred into Death,and quite breakc 
 
 oft the Kingdomeof this world. 
 
 Of the Temptation tf Chrifl, 
 
 87. Therefore muft Chrift now (after the Baptifme) be tempted : 
 and he was fet againft the Kingdome of the fierce wrath : to fee whc* 
 ther this [ ftcond ] Ad.m thus new prepared, could ftand in the new 
 and old Man, with the halfe new borne and walhcd foule, and fet his 
 Imagination upon God, and cate of the Word of the Lord. And there 
 it was tiyed whether the foule would prtfle in co God^or into the Spi- 
 xit of this world againe. 
 
 88. And here you may cleerly know , that the Spirit of God 
 brought this Ghrift into the WildernelTe to be Tempted *, in that the 
 Devill was permitted, in the Kingdome of Gods Anger to fee upon 
 him, and to tempt this fecond dciam,is he had tempted the tirft Hdam 
 in the Garden of Edin. 
 
 89. And there now was no earthly meate or drink : and the foule 
 in Chrift underftood now very well what Inne [or honfe ] it was in, 
 that it was in God j and that it could of Stones make Bread, feeing 
 there was none there : but it muft eate no Earthly bread, but hea- 
 venly [ Bread J out of the Holy Ternary, in its heavenly Body : aitd 
 the earthly Body muft be hungry, that the foule might be rightly 
 tempted. For the earthly Body was an hungred, as the Text in the 
 
 .Gofpel faith very right. 
 
 90. Now the heavenly f" Body ] muft overcome the Earthly, that 
 the earthly may be as it were dead and impotent, and that the hea- 
 venly may ^ keep the€)eminicn. And now as Adam ftood in the • An- 
 gle ( between love and wrath ) wiien he was tempted •, there ftood 
 both Kingdoires againft him, and pulled at4iim : and as God the Fa- 
 ther ( dired forward, in his reconciled will ) is the Kingdome of Hea- 
 ven, and the cleere Deity •, and backward ( in the Eternall rooce of 
 
 eflJiAvenaud ^^^^^^ ) ^^^^^ '^ '^'S wrath and anger, and yet ^ both of them are in 
 the Kmdome'% ^^^ Eternall Father : and as in the Eternall N-turc of the Wrath, the 
 aftj^tf light Of the Kingdome of Heaven is noc knownc j and alfo in the E- 
 
 ■^ ^ ternall 
 
 * Or, be prcdo 
 minmt. 
 e Pmne of the 
 
 " Bdlancc. 
 ^The I^wgdom 
 
Cliap,? 2 . Of the T^ew Regeneration in Chrifi, 
 
 ternall Lightjthe Kir.gdorre of fierceneffeanJ cf wrath is noc known, 
 becaufe tach Kingdorre is in ic felfe, fo is the foule of Man alfo ; It 
 hath Kingdomes in it, in which it S tradeth, in that it ftandeth. If it 
 trade in the Ktrgdorre of Heaven, then the Kingdome of Hell is dead 
 in it y not that it is ceafed, but the Kingdome of Heaven is ^ Predomi- 
 nant, and the Krngdome of fiercenelTe, is changed into joy, fo alfo, if 
 it wade in the Kingdome of Wrath, then that is '^ predomiliant , and 
 the Kingdoipeof Heaven is as it were dead ; alchough indeed ( in it 
 felfe it doth not vanifh ) yet the foule is not in it. 
 
 91. Thus alfo the Temptation was, to try, which Kingdome in the 
 foule might overcome, and therefore the food and drinke was wirh- 
 drawnc from the earthly Body, and the Kingdome of Heaven was pre- 
 dominant in him, ( in the holy Ternary, and in his Deity) and the 
 Kfngdoine of Wrath and the Kingdome of the Devil! was againft him. 
 And there the new-\^allled and halfe regenerated foule ftood in the 
 n,idft.. and was pulled at by both Kingdomes, as Adam, in Paradife. 
 
 512. The Deity in Chrift in the holy Ternary ,fa-d,Eate of the Word* 
 of the Lord, and goe forth from the outward Man, reft in the King- 
 dome of Heaven, and live in the new Man , and then the old Man is 
 dead, for the new M^ns fake : on the contrary, the Devill faid to the 
 foule. Thy earthly Body doth hunger ( becaofe there is no Bread for 
 it ) therefore make Bread of ftqnes, that thou may eft live : and the 
 ftrong foule in Chrift as a Champioa ftood and faid ; Mm Lvetb nat bj 
 Bread aloite^but hy Lv:ry rvordtkat prscccdithout of ihc m'uthoj Gody 
 And he rejefted the earthly Bread and life, and put his Imagination 
 into the Word of God,and did eate of the Word of the Lord,and then 
 the foule in the Kingdome of Heaven was predominant, and the 
 earthly Body was as it were dead for the Kingdome of Heavens fake ? 
 whereas yet it was not dead, but it became the fervant of the heaven- 
 ly Body, and loft its potent 'Dominion. 
 
 95. And now when the Kingdome of Hell had this mighty blow, ■ 
 and was thus overcome , then the Devill loft his right in the foule : 
 yet he faid in himfelfe •, thou haft a ^ right in the earthly Body, and 
 Ibmewhat was permitted to him j and then he took the tody,with the 
 foule, and fet them upon the Pinnacle of the Temple, and faid i Caft 
 thy felfe downe ( for thou art powerfull and canft doe all things) and 
 then the People 1 ha! I fee that thou art God, and haft overcome i 
 this is the right fluttering Spirit, wlierewith the Devill would faine 
 alwayesfiie above the Thrones over the Deity, and yetgoeth but in 
 himfelfe, into the Hellifh fire, and apprehend-: h not the Deity. 
 
 94. And 'here aifo was Adna tempted, [to try 3 whether he '' 
 would ftedfaftly put his Imagination into the Heart cf God, and then 
 heihould have continued in Paradife : but when he turned away h'S 
 Miode from the Heart of God into the Spirit of this world, and would 
 
 flie 
 
 1^9 
 
 iKclincdf oy 
 yuldithh fdfc 
 to, or eonver* 
 fethivuh, 
 ^ Text. Rej. 
 
 ' rRjgimem, $r 
 Government. 
 
 ^ Or, ^urtfdi- 
 Siion o-vcr the 
 Earthly Body. 
 
 Or, hcrek'' 
 
320 of the Vjp^ Regeneration in Chrifl. Cbap.2 2* 
 
 flie out beyond the humility, and would be like God i then he went 
 forth beyond the Thron« of God, in the Spirit of the ficrceneffeof 
 the Anger.Therefore here the foule of Chrift muft be accuratly temp- 
 ted, j^ to try 3 whether it -would ( feeing it had retained the heavenly 
 Bread ) , flie out alfo in Pride in the might of the fire j or whether it 
 
 r OtyfUbmk would in humility look onely upon the Heart of God, and •" give u: 
 to it, felfe up to thtt, that it might be carried onely in the will of God, ancf 
 
 become an Angel in humility, and not relie onely upon it felfe, to flie 
 in its own might [ or power ] . 
 
 " ^lleadgetb 95« And here the Devils Mafter- piece is feene, in that he " ufeth 
 
 Scripture, the Scripture, and faith •, The Angels will beare thee up ', whereas here 
 the matter was not about the body, but about the foule j which he 
 would bring into Pride, that it might tcare it felfe oft from the love 
 of God, and relie upon the Angels bearing it up ■■, and that it fhould 
 break it felfe oft'againe from the new body ( which can flie well €- 
 nough with that ) and leap down in the old Body, and relie upon the 
 Ange's, and fo fhould flie out from God into the Spirit of this world 
 againe. 
 
 96. But here his valour is feene : though he (tood (with his earth- 
 ly Body ) upon the pinnacle of the Temple , yet he committed his 
 Earthly Body to God,3nd truftedin him,and that he was every where 
 in God : and faid to the Devil! j Jt is writien^ thmjhalt not tempt the 
 Lord thy God. Here the Devils Pride ( in the Kingdome of wrath ) 
 was rightly overcome : and the humility, the rtrength, and the might 
 remained to be our Chrifts : and the foule of Clirsft is entered into the 
 holy Ternary, as into the humble Love, and efpoufed it felfe with the 
 humble chaft virgin of the Divine Wifdome. 
 
 97. Now when theDevillhad loft twice, then he came at laft, 
 with his laft powerfull Temptation (as he did alfo to Ad.m) bs would 
 give him the whole worlds if he would fall a'owne and worjhip him. The 
 bufinefle with ^dk«» alfo was abour this world , he v ould draw this 
 world to him, and fo be like God with it,that as God had drawne this 
 world to him, to manifeft his grear Wonders therewith , fo the foule 
 in Adam thought [ with it felfe 'j thou art the fimilitude of God, thou 
 wilt doe fo too, and fo thou (haltbe like God : but thereby he went 
 forth from God, into the Spirit rf this world. Now therefore the fe- 
 cond Adaffi muft hold out the ftanding of the firft Adam j whereby it 
 was tempted [or tried] whether the foule would continue In the new 
 
 ®0r C^Jcrcy, holy heavenly Man, and live in theB.i.mhertygl(iit [^the°Merciful- 
 ' ' ncffe J of God, or in the Spirit of r! ii world. 
 
 98. And thus ftocd the foule as a "iliant Champion, and faid to 
 Satan ] Get thee hence Satan, thoa ibouldft worfhip the Lord thy 
 God, z"A ferve him onely •, I hivc rio more to doe with thee : there 
 the Devil!, Hell, and the Kingdome of this world was commanded to 
 
 be 
 
Chap.a 2. Of the New Regeneration in Chrip, 
 
 t>e gone, and the valiant Champion hath gotten the viftory •, and the 
 Devill faine to get him gone : and the earthly [part 3 was overcome. 
 And here now the Noble Champion ftandeth upon the Moon,and re- 
 ceiveth all might, in Heaven, Hell,fe on Earth, into his power,and ru- 
 icth ( with his foule, in the holy Ternary, in this outward body ) over 
 Death and life : and here this world is become Chrifts owne, for he 
 had overcome it, he could live in God, and needed not the earthly 
 food nor drink. 
 
 99. And the Reader muft know,that the Combat(with the Temp- 
 tation ) was held in body and foule ', and that this Temptation con- 
 cerncth us alfo ■■, he hath overcome for us : if wee put our whole truft 
 in him, then wee have viftory in him» over (innes. Death, Hell, and 
 the Devill,aRd alfo over this world : for he held the laft viftory in his 
 Death, when he brake the fword of the Cherubinc, and deftroyed the 
 Hell of the Devill, and hath led captivity captive : that thereby thou 
 mightft live by the Death of Chrift. 
 
 100. And wee fee that all is true, as is above-mentioned jfor when 
 he had overcome in the Temptation, and had ftood forty dayes, then 
 he had wholly ov<rrcome till the laft vidory in Death : for fo long A- 
 dam was in the Temptation , in die Garden of Eden : and 1? there he 
 began his Prieftly Kingdome (as a King over Heaven and this world ) 
 with fignes and wonders : and in his firft Miracle, turned water into 
 good wine, he alfo healed the fitk, made the Winde to fee , the lame 
 to goe, and cleanfed the Lepers : alfo he raifed the dead : and fhewed 
 himfelfe to be the tree King over the 1 quick and dead j and fate up- 
 on Tiivids Throne of Promife^ and was the true Prieft in the Order 
 of MeUhifcdecb. All vi^iatfoever A iron was ( in the Fathers might ) 
 in a Type, that this high Prieft was in vertue [ and power ] with 
 deeds and wonders : which wee will clecrly defcribe in the other 
 Book following this, if wee live,and God Oiall give us leave to doe it. 
 
 5»i 
 
 P V\z.after the 
 Temptation. 
 
 ^ Over the S- 
 v'mg and the 
 dead. 
 
 Chap. XXIII. 
 
 of the hpghly frecious Teftaments of Chrift ^ viz, 
 
 Baftifme and hts laft Supper, which he heU in 
 
 the Evening of Mandy Thurfday with his 
 
 lyifcrples 5 Mch be left U6 for his 
 
 Laft[fViil^ as aFaremtifor 
 
 a Remembrance^^ 
 
 Tt 
 
 The 
 
3 2 « Of the highly frecicus Tefiamems (ifChri^,C\i,ii . 
 ' The mofl Noble Gate ef Chrlfltanftie* 
 
 x» TT is apparent how they have hitherto in Bibell danced [or con- 
 I tended ] about the Cup of Jefus Chnft, and about his holy Te- 
 ftamcnts, for which they have cauled many warres and bloud- 
 fheddings, but what kinde of knowledge concerning thofel^Tefta- 
 . . iiients 3 they in Batfdl have, appeareth by their works of Love,among 
 one another ; which their Councels ha/e brought to paflie> where Men 
 have ftopt rhe mouch of the Holy Ghoft, and have made a worldly 
 * 7{u't or G)- * Dominion out of the Pricfthood of Chrift. 
 vernmcnc. z. O you high Priefts and " Scr bes* what anfwcr will you make to 
 
 ^ Or, the har- C'lnfl:, when you (hall be found thus [ at his comming ] ? Or doe you 
 ned in the ftippofe you ftand in the dark ? Ni, you ftand in the prefcnce of the 
 Scripture. cleere countenance of Jefus Chrift, who is ]udge of the quick and 
 dead, doe but open your eyes , and rightly feed the flock of Jefus 
 Chrift,he coTiech and demandeth them of you. You are not all Shep* 
 heards or Paftours,b?t intruded civetous Wolves •, you relieon your 
 Schoole- Art [or Univerfity Learning and Schollerfhip ] : Ochata' 
 vayleth nothing in the prefence of God : the Holy Ghoft fpeakcth not 
 from that, he will not be bound up j if you will be Paftours, then you 
 muft hold out in the Tcmpution : and put on the Garment of the 
 Lamb in your heart, you muft not take the wool! of the flieepc oneiy 
 from them : but you muft give them the food of the Holy Ghoft in 
 *9lote tblt. true L9ve, and be praftifers of it your felves ; - But how will you give 
 it, if you be in the Wildernelfc ftill, and have chofen the Kmgdome 
 of this world to your felves in the Laft Temptation. What (hall be 
 faid of you ? Is not the Anger broke out and burning ? carry fuell to 
 * Humility '^ • f®'" ^''^'^ is on fire, the •* water is dried ap : or what have 1 to doc 
 and Love. ^'^^ thee, that I muft write thus. 
 
 §. Wee have (hewed in few words the Incarnation and Birth of Je- 
 fus Chrift ch- Sonne of God, and yet wee are (o very earth'y.and can- 
 not apprehend it : but are continually asking where is Chrifi with his 
 body ? where lliall wee feek for him ? and therefore our foule iongeth 
 to write of his Orttni- prefcnce, and that notwithftanding all the raging 
 and fury of the Devill, and of Antichrift. 
 
 4. Wee having cleerly delcribed, how God, out of his love and 
 
 mercifulneffe, of Grace, hath turned his beloved heart to us againe, 
 
 and how he hath opened the Gate to the Kingdome of Heaven for our 
 
 foules •, therefore now wee are further to confider of the Body of 
 
 Chrift i for reafonjfaith continually : the body of Chrift is gone up in- 
 
 ^GovernmcKty to Heaven, he is farre from us,wee muft ereft a • K'ng,1onae, that wee 
 
 7) ifclpline^ or may ferve him in his abfence, as ]eroboim did with the Calves i and fo 
 
 forme ofReli- that Kingdome is rightly called Babelt. 
 
 5W«. s« Doeft thou boaft thy felfe to be a Chriftian,why doeft thoa not 
 
 the»i 
 
Cb. » 3.0/ the higb/y precious TeHaments of Chrifi. 32 5 
 
 then bclceve his Word ? when he faid j He tvould be rvuh us to the end 
 of iheworU.indfUdmoreowetf He would give us hu body for meate^ 
 and bis blond for drmlfe : Alfo his body is meate indetdy and his bloud is , 
 drutli indeed : What doe you underftand by this, an abfent [ Chrift J 
 O thou poore fick Adam : Wherefore art thou gone againe out of Pa- 
 radifc ? Hath not Chrift brought thee in againe, wherefore then didft 
 thou not flay there ? Doeft thou not fee, that the Apofties of Chrift 
 and their Succeffours ( who dwelt in the Paradife of Chrift with their 
 foules ) and did great Wonders ? Wherefore art thou ai^aine entered 
 into the Spirit of this World ?Doeft thou fuppofe that thou fhalt finde 
 the Paradife with thy Reafon in thy Art ? Dotft thou not think it hath 
 another Principle ', and that thou fhalt not finde it , except thou beeft 
 borne anew ? 
 
 6. Thou fayeft, Chrift is afcended into Heaven, how then can he 
 be in this world ? and when thou reacheft fartheft, thou thinkeft that 
 he is prefent onely with his holy Spirit, here in his Teftaments, and 
 
 that the Teftaments are onely ^ fignes of his Merits. What faycft thou f Sjmbolcs of 
 then of thy New Man ? When indeed the foule is fed with tlie Holy hu fatisfaiii- 
 Ghoft j What \ food 3 hath thy new Man then ? 5 lor each life feed- on. 
 eth upon its Mother. s The nc-^Man 
 
 7. Now if the Souleeareth of the cleere Deity, what f food 3 hath fcedeth upm 
 the body then ? For thou knowcft that the foule and the body are not the pure Ek' 
 one and the fame thing : it is indeed a ^very] ''body : but the foule is ment, and the 
 a Spirit,ind muft have (jpirituali food, and rhe body muft have bodily outward Men 
 food. Or wilt thou give the new Man earthly food? If thou meaneft eatcth of the 
 fo, thou art yet farre from the Kingdome of God. The heavenly body fp^rg eU- 
 
 of Chrift did eate no earthly food, but the outward body onely did rncnts. 
 eate that ? Is not Chrifts body now in the 'holy Ternary, and cateth h Qo^nQ^And 
 Paradificall food ? Wherefore then fhall not our new Man doc fo ? ^'„^y differ ^ as 
 did he not eate heavenly food forty dayes in the Wilderneffe, and al- y^^y andfpi- 
 wayes afterwards ? and did be not tell his Difciples xtjacobi Well *, ,;>; 
 Ihivt meate to eate thatyce Jptew not of : and further •, It is my meate i j]^ A^^g f^gi^ 
 to doe the will of my F 'ther which is in Heaven ? Is the will of God his fub^antialitj 
 food, why then is it not ours, if we live in him ? Hath not the Deity of yj^^ ^^^ Ante- 
 Chrift put on the K'ngdome of Heaven for a Body ? is not the pare /j^^ world 
 Element ( wherein the Deity dwelleth ) his body ? ^^^ ^^, ^^^*y^ 
 
 8. But reafon faith, the Body of Chrift is but in one p1ace,how can 
 he then be every where ? He is indeed a Creaturejand a Creature can- 
 not be in all places at once. Hearken beloved Reafon,when the Word 
 became Man in the body of Mcoy^ was he not at that time alfo aloft 
 above the Starres ? When he was at Hi'K.^rethy was he not then alio at 
 yerufalcm, and every where in all the Thrones {_oi Heaven] ? Or doeft 
 thou fuppofe, when God became Man, that he was ftiut up and confi- 
 
 ^ned within the Humanity, and was not every where ? Doeft thou fup- 
 
 T r 2 pofe, 
 
^ Of i Some. 
 
 324 Of the highly precious Tei^&ments ofChrifl,Ch,l^, 
 
 pofe, that the Deity ( in Chrifts becoming Man ) divided it felfe ? O 
 no ; he nc^er went fi om his place, that cannot fee 
 
 9. And now he is become Man, cherefore.his huinanity is every 
 where, whcrefoever his Deity was ; for thou canft not fay, that there 
 is any place in Heaven or in this world,where God is notjnow where- 
 focver the Father is, there alfo is his heart in hiin,and there alfo is the 
 HolyGhoft. NowhisHeart is become Man, and in the Humanity of 
 Chrift j and therefore if you will think, that the body of Chrift is far 
 of in Heaven, yet you muft alfo fay, that the Heart of God is in him ; 
 and now (when you fay that God the Father is here prefcnt)w!l! you 
 fay, that the heart in him is not here prefent with him ? Or yvilt rfiou 
 divide the Heart of God, and wilt oncly make it, that there is but a 
 fpark of it in the body of Chrift, and that the reft of it is every where 
 all over ? What doe you doe ? Defift,and I will truly and exadly (hew 
 you the true Ground- 
 
 10. Behold God the Father is every where , and his * Heart and 
 Light is every where in the Father i for it is alwayes from Eternity 
 begotten every where of the Fathcr,and his birth hath neither begin- 
 ning nor end, he is even at this very day continually generated of the 
 Father •, and then alfo when he was in the body of ifa»7,yct he ftood 
 then in the Fathers Birth, and was continually begotten of the F/i- 
 ther, and the Holy Ghoft proceeded continually from Eternity, from 
 the Father through his 'Heart : for the whole '"Generation of tne 
 Deity is no otherwifip, neither can it be otherwife. 
 
 11. Now the Father is greater than all, and the Sonne in kim is 
 greater than all, and his " Mercifolnefle is alfo greater than all : and 
 the [_ one pure ] Element confifteth in his " Mercifulneflc, and is as 
 great as God : oneIy> it is generated of God, and is fubftanriall, and 
 it is under \_ or inferiour to] God, and fo therein is the Ternwrius fjti' 
 £ius^ with the wifdome of God in the Wonders j for ail Wonders art 
 naanifefted therein, and that is the heavenly body of Chiift, with our 
 (here aflumed)roule in it,and the whole fulnefle of the Deity is in the 
 Centre therein ; and thus the foule is environed with the Deity, and 
 cateth of God, for it is Spirit i thus ray beloved foule,if thou art rege- 
 nerated in Chrift, then thou putteft on the body of Chrift, [ which is J 
 out of the holy Element,and that giveth thy new body food & drink : 
 and the Spirit of this world in the 4 Elements giveth our old Earthly 
 [Body, Earthly meate and drink that is Earthly and Elementary ] . 
 
 12; Thus underftand and kwow this precious depth j as Chrift made 
 a Covenant with us, in the Garden ot£i«?, that he ( as above-men- 
 tioned ) would thus become Ma>s fo alfo afcer.he had laid off that 
 which was Earthly,.he made a Covenant with us, and hath appointed 
 his body for food, and his bloud for drink : and the Water of the E- 
 t«riia^l Life ( in tie Originality of the Deity ) for si holy Baptifme, 
 
 and. 
 
 ^Sannt or 
 H'ord. 
 w Geniture »r 
 
 » Barmhertz- 
 igkcit. M6rcy. 
 
Ch. 2 ^ . 0/ the highly precious Teliamefi ts of C'hrifl. 325 
 
 and comnunded, that wee flipold ufe it till he cometh againe. 
 
 15. Now thou wjk fay, what did Chrift give to his Difciples in his 
 Laft Supper, when he fat with them at Table ? Behold, the Deity is 
 not comprehenfible [ or circumfcriptive ] , and the holy Body of 
 Chrift is alfo JK)t meafurable (it is creaturely indeed, butnotmeafu- 
 rable : ) he gave them his holy heavenly Body, and his holy heavenly 
 bloud, for food and for drink, as his own words import j doeft thou 
 fay, how can that be ? Then tell mce, how it can be that the holy E- 
 lemenc hath put on this world, and hath another Principle in the bo- 
 dy of this world -, that holy Element is the heavenly body of Chrift. 
 Thus he gave thena outward bread and outward wine in the lyngdomc 
 of this world, and therewith his holy heavenly body in the Second 
 Principle j which comprizeth the outward, and likewife his heavenly 
 bloud, wlierein the heavenly Tinfture, and the holy lifie confifteth. 
 
 14. Now faith reafon ; That was another body, in another bJoud» 
 and not his own creaturely body •, prethee reafon tell me, how can it 
 bt another body, indeed it is in another Principle, bntof no other 
 Creature : Did not Chrift fay , I am not of this world j and yet he was 
 really according to the outward man of this world : or doeft thou un- 
 derftand it onely of his Deity ? What becomes then of his etcrnall bu- 
 nrianity, according to which ke was, a King of the promifc upon the 
 Throne oi David .^ If the promife had been able to ranfomc us j then 
 the worke need not have followed : and Mojis likcwife had been able 
 to have brought the people oilfrael into the true promifed Land ; 
 which verily yfhua ( who was a type of this Chrift ) could not doe i 
 but he brought them only into the Land of the H«ithen,where there 
 was continually warreandftrife j and was onely a valley of mifery. 
 
 1$. But" this Chrift fitreth upon the Throne of Daz/ii, upon the o'iofhua and 
 Throne of the Promife : like as David was an outward King, and in lj„, * 
 his fpiritaProphet before God J and fo fat outwardly as a Champion . 
 
 in the world, and inwardly as a p Prieft before God ■■, who prophefied p Q„g Q^pj^ 
 of this Chrift that he (hoold come •, and commanded all doores co be n,^^^ Prophec- 
 fet open i and ai) Gates to be lift up on high, that this King of glory ^ 
 
 might enter in- Thus he fpeaketh not onely of hib Deity, from which 
 he prophefied ( for that was howev-er with him,and in the Power and 
 knowledge of the fame he fpake ) but he prophefied of his Eternal] 
 huiianity •, for that was not a King, who onely fat there in the Spirit *, 
 wee could neither fee him, nor converfe with him j but that is a King 
 who fittcth in the humanity. ^ . 
 
 16. Now this Kngwai promifed of God *, that he Ihoiild poffeffe 
 the Gates of his Enemies ■■, aild fhogld lead his enemies captive i and 
 the Devils are thefe enemies. Now how doeft thou conceive j that 
 when this Creature bound the Devils at ]eru{al<ift, and as a confined 
 creature that did reach no further, did lead them captive j who then 
 
 did 
 
32 6 Of the highiy precious Teftaments ofChrifl,Ch»2^ 2 
 
 did binde them at Roms ? thou fayft •, his Deity •, O no ! that was not 
 its office \ the Devils are however in the Fathers moft internall rooce \ 
 in his Anger •, A Creature muft ontly do it,who was fo great as could 
 be every where with the Devils. 
 
 17. Therefore muftChrift in his Temptation overcome the King- 
 dome of the Anger, and thisexcerne birth ■-, and by his Entrance into 
 death, he brake the head of the Serpent : Vi.\. the Devill and all De- 
 vils •, and tooke them captive. Thou muft undeiftand it thus i That 
 .the inward Element ( which comprixeth the whole body of this 
 world) became Chrifts Eternall body j forthe whole Deity in the 
 Word and Heart of God, entted thereinto ', and^Jefpoufed it,felfe to 
 remaine therein to all Eternity; and this fame Deity becanw a crea- 
 ture, even fuch a creature,as can be every where, as the Deity it felfe •, 
 and this fame ereatuie hath captivated all Devils in the Kingdomeof 
 this world •, And all men who with their mmde draw rcere to this 
 Chrift, and defire him in right Earneft, they are drawne by the Spirit 
 of the Father, ( vi\. of the cleare and pure Deity ) into the homani- 
 ty of Chrift ■■, that is , into the Pure Element * before the Trinity. 
 And if they continue ftedfaft, and do not agnine depart from God in- 
 to the Defire of the Devill •, then the precious Pearle, vi'<..the light of 
 God is fowne in their foule, which [ light j attrafterh to it (elte the 
 precious body of Jefos Chrift, with Paraiife , and the Kingdomc of 
 Heaven •, And thus the right new Man ( Chriftus } growech on the 
 foul in the heavenly Virgin of Gods Wifdome j in the holy Ternary j 
 in the Kingdome of Heaven. And thus fuch a man is according to the 
 new Man in Heaven in the body of Jefus Chrift y and as ta the old 
 earthly Man, which hangech unto the holy [_Man] he is in this world 
 inthehoufeoffin, and the Deity afteth the new humanity, and the 
 Spirit of this world the old, untill he puts him off in death •> for he is 
 a man in Heaven *, borne in the r mercy of Gocl in the body of Jeliss 
 Chrift. 
 
 i8. Ifetyou a deep confideration : behold*, bow the Angelicall 
 Thrones and Principalities ^were in the beginning beheld, i appre- 
 hended or afpefted] by the wifdome of God j whicii Afped f mani- 
 feftationor idea] the Fiat took to Create i And in the Angelicall 
 Throne the infinite multiplicity, according to the Eternall Wifdome 
 in the Wonders of God : All which was fo created in the Fiat of God, 
 according to all the ElTcnces of the Eternall * Limbm of God j So that 
 all Angels, in every Throne, did give their will unto the Angelicall 
 Throne or Arch Angel j as it is fofficiently to be kiiowne by the fall 
 ofLucifer jandalfomay be difcerned in the Regionsof the Kingly 
 Governments of this world •, if the Devill did not fo deftroy rhe right 
 " union •<, as is very clcarely to be fcen. Thus likewife (underftand us i 
 prethce thoii very precious and noble minde ) this fecond furpafling, 
 
 excellent 
 
 < uniteth or 
 contra£hth. 
 
 * wherein the 
 prefence of the 
 Trinity it fve- 
 ry where mn' 
 
 iBarmhertz- 
 igkeit, Merci- 
 fulnejje, 
 ^SparUedy 
 beheld y or 
 appeared. 
 
 OtyExtraSi. 
 
 ' Agreement, 
 »r €0mpaii. 
 
Cb^a 3 . Of the highly precious Teftame^itsofChrifi, 227 
 
 excellent Creation is in the Fiat •, When God faw and took notice of 
 
 our niiferable Fall •, he did ijluftrate [ or manii'cfl: 3 himfelfe by the 
 
 holy Eternall Virgin of his Wifdome In the Eternal! Wonders j in 
 
 * mercy which alwaycs flow erh out of his heart i and did comprehend ^ Barmhertz - 
 
 w ich his fpeculation [ or raanifeftarion the Throne j and did further igkeit. 
 
 illuftrate himfelfe in the Throne into many millions without nomberj 
 
 and eftablifhed his Covenant with his Oath therein j with liis precious 
 
 Promife of the Womans Seed. 
 
 19. Thus my very precious minde,apprehend it aright ;This fame 
 Throne was made in Time (when as the Time of his Covenant was 
 revealed ) an Angelicall Principality in the mercy of God •, in the ho- 
 ly Pure Element, in the Sacred Ternary, that is, in the holy Earth, 
 wherein the Deity is fubftantially knowne i fo that the whole Mercy 
 of God ( which is unmeafurable, and every where in the Sacred Ter- 
 nary j which is likewife fo great in the holy Element, thac comprizeth 
 Heaven and this world ) became a M^n •, that is, a fubftantiall Simili- 
 tude of the Spirit of the Trinity, in which ( likcnelVe ) the Trinity 
 • dwel'eth with compleat fulnelle ; and in this great Angelicall Throne 
 and Principality ftood in the beginning and from Eternity the Afpeft 
 in the infinite multiplicity proceeding from all the Eflfences in the 
 Limbm of the Father •, and became truely illuftrate [_ or manifcft 3 
 in the Time of the Promife. 
 
 20. Thus now even unto this very day all things are yet in the 
 Fiat ( or creating ) , and the Creation hath no end untilF the judge- 
 mentLofGod, where that which hath growne on the holy Tree, (hall 
 be feparated from the unholy Thirties and Thornes •, ind wee men 
 arcthefe innumerable afpe^s (or idea's) in the Fiat of the great 
 Princely Throne,and we, who are holy •, fhall be created in the body 
 of this Prince in God; but we that degenerate ( or peri fh ) (hall be 
 
 caft out as naughty T apples unto thefwine of the Dcvill. y pruit. ] 
 
 2 1. Thus we were forefeen [ or ele^ed 3 in Chrift Jefus before the 
 foundations of the world were laid ■, that we fhould be his Angels and 
 Servants in his high Princely Throne, in the body of his tlement, in 
 which his Spirit i v.-^, the holy Trinity will dwell. 
 
 22. This I would clearly demon(\rare unto thee * in the Kingdome » Or, upon it 3 
 of this wo Id, vea in all things •, thou (halt not be able to nane any as by tn la- 
 thing out of which I will nor demon(\rate it unto thee, if God gare us ample. 
 leave i bur feeing it will here take up too much roome, I will write a 
 
 booke by i t felfe of it ; if the Lord permit. 
 
 29. Therefore my beloved foule, be lively, and fee what thy noble 
 Bridegroom hath left thee in hisTeihmencs for a Legacy *, as name- 
 ly, in the Bapcifme. the water of his Covenant, fl j vmg from his holy 
 Or^ginall body, whereas we in this world j vi^. in the externe birth of 
 his body, do acknowledge fourc things j namely, fire, aire, water, and 
 
 eatth ', 
 
328 
 
 • Or, feede. 
 *• Or, CtlebrA- 
 
 ^Spoyle or 
 hi^rt mce. 
 
 ^Oi^ridofihc 
 
 'Drmet. 
 * Ox i from 
 
 corruption. 
 
 * Gods. 
 
 8 Or,y<f:^ time. 
 
 Of the highly precious Tepananti ofChrift. Qh^ii. 
 
 earth •, wherein our earthly body confifteth. So likewife in the hea- 
 venly body there arc foure fuch things : The fire is the enkindling of 
 the divine defire , The water is that which the fire defireth » whence 
 it becomes mecke, and a light •, The aire is the joyfufi fpirit which 
 bloweth up the fire •, and maketh in the water the motion j And the 
 earth is the true Effence which is borne in the Three (Elements) and 
 is rightly called Ternnriui Sanciui [ the Sacred Ternary ^ in which 
 the Tinfture is brought forth in the light of the meckneffe ■, and 
 therein alfo is borne the holy bloud out of the water j being an oylc 
 of the water, in which the light fhineth, jand the fpirit of life con- 
 fifteth. 
 
 14. Underftand it thus, that water, is the water of the Eternall 
 Life in the ■ Limbiis of God in the Holy Ternary : and that is the wa- 
 ter which baptizeth the foule, when wee keepe the '' ufe of his Tefta- 
 ment j for the foule in his Covenant is dipped and wafhed in that wa- 
 ter, and it is rightly the Bath [ or Laver ] of Regeneration •, for by 
 its dipping in the Holy Water, it is received and quickned by the ho- 
 ly Water, and cometh ( in the Covenant of Chrift ) into the foule of 
 Chrift : indeed not fully into his foule, but into his body , and be- 
 cometh the Brother of the foule of Chrift ; for Chrifts foule is a Crea- 
 ture, ( as our foules are, ) and is in the body of the MercifulneHc in 
 the Trinity, being furrounded therewith, and hath the fame in it for 
 food and ftrength [ or refrefhmcnt] . So alfo our foules in the Cove- 
 nant, if they be faithfull, and continue in God, they are the brethren 
 of Chrflfts fouje. 
 
 25. For Chrift hath taken this Pledge ( fi^. our foule ) from us 
 Men, in Afary : at which wee rejoyce in Eternity, that the foule of 
 Chrift is our Brother, and the Body of Chrift, our Body, in the New 
 Man. And (hould I not rejoyce that my foule is in the body of Chrift, 
 and that the foule of Chrift is my brother, ani that the Holy Trinity 
 is the foode and vertue [_ or ftrength 3 of my foule ? Who can judge 
 met, lay hold of mee, and « deftroy mee,when I am (in my true Man) 
 in God ? When as I am Immortall in my new Wan •, wherefore ftiould 
 I be much afraid in the Earthly Man, which Welongeth to the Earth ? 
 Let every thing take its own, and then my foule will be "* freed from 
 the 'Driver. 
 
 2<5. Or, what ftiall I fay ? Muft I not in this Body ( which I here in 
 the Earthlinefle carry about mee) through the New Man, revealc the 
 Wonders of God, that fo his Wonders rtiighr be manifefted ? I fpeake 
 not onely concerning my felfe, but concerning all Men, good and 
 bad : every one muft manifeft the Great Wonders (wherein he ftand- 
 eth ) in ^his Kin^dome , whether it be in Love or Anger, ( a^^^rer the 
 breaking [ or diffolution ] of this world ) it muft all Itaiid in the Fi- 
 gure : For at prefenc this world ftandeth in the Creating, and jn the 
 s Sowing, and is like a field which beareth fruit. 27. Thus 
 
Qh.tv Ofthehighhi precious TeftdmeMfscfChrifi. 52^ 
 
 27, Thus wee every one of us labour and finifti our dayes-worke, 
 every one in his own field , and in the Harveft every one fhalt ftand 
 ^ by Ivs, Labour i and enjoy his fruit which he hath (owen •, therefore 
 myhaiid (hall not be weiry of* digging, this wee fpeake ferioufly, 
 according co its high worth in the WojidefS of God, knowne in the 
 CounTeil orrhe ^ Noble Virgin. 
 
 Of the ^ ufe of the highly Precious Teflamems 
 9f' C^rif the Sonne of god, 
 
 28 Chrtfi: began the ufe of the Baptifmejby jo'!?*. who wa* his fore- 
 runHcr : and ]thn was borne into this world before Chiift.which hath 
 its fi^nifici'ion, therefore open thy eyes. As the wattr is in the O. i- 
 gi ality, and a caofe and beginning of the life, and Lchen J in the wa- 
 ter (by rheT«rftiJfe)the'" Sulphur is hrftgencraced,wherein the life 
 beco.r.ech ftitrttig and the ™ Tinftu'C qenerareth againe the Sjlphur 
 and rhe wacer, wheiein att*Twards the bloui in the TinAue comech 
 to be-, And thus now as the beginning of the lue is, lomuft alfo rhe 
 • Order in chc Rc^neranon be , that the poo;c roule hit receive che 
 water of E email L» cand be B^peixed riicrein : a«d then God giveth 
 it the Griime ot Mufta; ». cca uf the Pearie, thatfo, if it receive the 
 fame, ic itiay become a new fruit, in God. 
 
 29 And the. efore He fent his p A igel hither befc e him , that he 
 flio.»l.l baptize wuh ihc water ot the Etemill Lite ; lor lo s can the 
 Eternall E^dy ( into '■■ hich ^^e toulc mull enter, and in its Tmanrc, 
 i^ its bloud, He »i^v borne *g/fre, ) be tranllaced into the body of 
 Chrift i todcfcribc which, a great fpace is r. q'lifite. But I will riu^fh 
 here Kr.erty, and mention it more in another Booke : and now wee 
 w.tl handle rlie tharter o\ -he ufe [or Celeb.ationj : for it i> very liard 
 to be dppiehendtrd by che fimple. Aad thei efore wee wilj deale with 
 hiai atrer a childifh ma»iuev, to try whe her he may come to fee, and 
 findc ihe ft*arle, loi all hall not tinde what wee in the Love ef God 
 havcfooiid : rhaH6(h odeed wee could earneftly wiih that ail might 
 hdve It : yet there is a great matte- between it •, vj^.the TwcUed pufc 
 upKidgdo'mc or this v^orld, and he Devill.wiil let themfelves againft 
 it, as tagi'.g Dogs, but the (mell of the Lilly will malte ' him fainc:and 
 ib no^v wee will fpeake as a thilde. 
 
 ^o. The *Mi.iifter( in a Brotherly ChrilViart office) of rhe Cove- 
 niot and Telt<ffne«t of Chrift. raketh wa cr, and (ojion the Comman- 
 den eiie of Ch ift iii his Cnveiftanr a^.d TdWment) fprtnkicth or 
 powreth J It upon tf eHeadof thelifmr, in the name of the Cove- 
 nant and in the n^mcoi the Holy Trinity (of the Father, ot the 
 Sonne andofthe»)iyGhoft}: this was the Command of Chrilt, 
 and chef «wiftfH> lie thuH^Vet ..p'his C^venaac wirfi us, andiit isaTcifa- 
 
 V u nrt€nt 
 
 •> Or, bt m hu 
 
 empbymctit, 
 '7)fving or 
 
 fearchmg. 
 * The wifdems 
 
 of God. 
 ^Ce'.ebratiottor 
 ^oiticifation. 
 
 ^ Cr, b^in- 
 
 mng of the 
 
 body. 
 " Bcgmning oj 
 
 I he life* 
 " Or, OTdi- 
 
 itaHce. 
 
 P Or, Mejjm' 
 
 9 Capte or bt>- 
 gan. 
 
 t The vapour- 
 ingJeure-ElC' 
 mtntayy Life 
 mibeLiomtd, 
 ^The'Devi'L 
 ^Ck,ferva}tt 
 of Chrtfi. 
 
5 5© Oftht highly prtcious Tefiamenti ofChrijl»Ch,t 3* 
 
 ' Arbit/'lum, . 
 v/,fee wtil. 
 
 ■ Birmhertz- 
 igkeic. Met- 
 ci'it'iifp:, 
 
 r Or, into. 
 
 »0f, w. 
 » Or, C^^ld^^n. 
 erechy BiM- 
 sbts. 
 
 fumptuouf- 
 Tteffcy orfi- 
 levi'tify. 
 
 *A'd not s. 
 jhw or f cent 
 fo be ailed. 
 
 mem which he afterwards ccmfirnied wjth his Death, and wee muft 
 doe ic aJfo, and not leave it undone J it is not in the "liberryofj 
 Chnh'im will co doe it, or leave it undent •, but if he will be a Chri- 
 ftiari, he mult doe it, or elfe he contemnech his Teftament , and will 
 not come to him. 
 
 31. For the Teftatour ftandeth in the Covenant, and faith, Come^ 
 and whofoever doth not dcfire to Come^ gocih not in to him. There 
 fore it lyerh nor in our high knowledge : for ht ftandeth in his Cove- 
 nant : and the childe that is newly Borne is as acceptable to hinn,as an 
 old (infuU Man that repenteth and fteppeth into his Covenant. For it 
 lay noc in us that he became Man,and received us into his Lovc.but ic 
 lay in his Love, in his » Mercy •, for wee knew nothing of him, nor did 
 we know whether wee could be helped or no : but he aloi*e chofe us, 
 and came to us out of Grace,y in our Humanity, and took pitty on us ; 
 and fo alfb the Covenant of his Promife was a Covenant of Grace,and 
 not out of our foreknowing or merit. And therefore whofoevcr tcach- 
 eth ocherwife, is in B^biU, and confoundeth the Covenant of Chrift. 
 
 ^2, For Chrift faid ajfo, l-cc Utile Children come to m e, fur t» fitch 
 belo'igeth the I^mgdome of God. Say not. What doth Baptifme availc a 
 childe, which underftandcth it not ? The matter lyeth not in our un- 
 derf^anding, wee are altogether ignorant concerning c^e Kingdome 
 of God. If the childe be a bud , growen in thy Tree, and that thou 
 ftandeft in the Covenant ", wherefore bringeft thou not alfo thy bud 
 * into the Covenant ? Thy Faith is its Faith , and thy confidence to* 
 wards God isi the Coveiant, is its confidence. It is indeed thy » Ef- 
 fences, and generated from thy foule. And thou art to know.accord- 
 ing to iis exceeding worth, if thou art a true Chriftian, in the Cove* 
 nant of Jefus Chrift, that thy childe alfo , ( in the kindling of its life,) 
 pifleth into the Covenant of Chrift iand though it ftiould die in the 
 M ;thers^omb, it would be found in the Covenant of Chrift. For the 
 Dciryftan 'chin the Centre of the Ligh: of Life: and fo now if the 
 Tree ftand io the Covenant, rhen the Branch may well doe fo. 
 
 g^. Bjt thou rtiuit not omit Baptifme fof all that ; for when the 
 chi'de is borne inro the world, then it is feveied Irom its Tiec, and is 
 in thit world,and then it fclfe muft paflc into the Covenant : and thou 
 muft v*ich thy Faith prefent it : and wiih thy Prayer give it to God, in 
 hisCovenanr •, rherc necdeth no " po-np about it , that doth difho- 
 nour.the Covenant •• • it is an earneft rhin? 
 
 34 The e are three Witneires to this Civeoanr, the one is cal'ed 
 God 'he Father, the other God the Sonne, and the rhiri, is God the 
 HolyGhoft ; che%aie che work maftcrswhortoe the ofiie, they Bap- 
 t fc or Admimfter Baptifme 3 . But if thou filthy trimmed whore, 
 nowcomeit thus ftitely , and bringeft the poore foule to the Cove- 
 nant of Chnft, and doett but ftand there in pomp and braveiy, and 
 
 under- 
 
Ch. 3 5 .Of the highly precious Te^aments of Chrifi, 3 3 ! 
 
 undcrftandcft very nothing of the Biprifme, and doeft not put up the 
 Icaft Prayer to God, what thinkcft thou ? how doeft huu ftand in this 
 Covcnanc bctore the Huly Trinity ? even like a (w»nc betoic a looking 
 Glaiie. 
 
 95. Or (hill I be fi'ei t ? I muft fpcake- for I fee it •, doc what thou 
 wilt, this is the Truth : thou crrieit a new wjfbed fou'e from the 
 Baptifme, but thou art a filthy iwme, even in the Kingdome of ail the 
 Devils But thc'*Ldver(;tRtgeneration,(if thcuaita Beaft, andfarre ^OXt^tiih.. 
 from the K'ngdcmeof God) liech not in thee, but it licch in the 
 Covenant tf Chrift. 
 
 3. . But rhis I fay, according to my knowledge, C and not out of 
 any command ) thac if the Parents be wicked,and iiideed in the King- 
 dome of the Devill, and chat they have thus begotten their fruit out 
 of their falfe [ or cvijl J Elknces ( in which [ Parents 3 there is no 
 Faith, but O; ely a talfe hypocnfie, and yet wiil« in an Apifh mockery « M^c- C^^ifit 
 be counted Chnftians •, and as the Devi 1 1 ofrcntimes changerh him* end yet be ac- 
 fclfe into the likenciit of an Angel , fo they a!fo fend their children couruedChrt- 
 with the like tnmmcd falfe Angels before the Covenant ot' Chrift ) fitans- 
 fuch doings is very dangerous, which alfo inftandy Iheweth it felfe ( in 
 the growing of the Tree ) , indeed the Covenant con^nueth ftill, but 
 there muft be earneftuciie in avoydingof the DevilU It may be thac 
 very many ate Baptized in the Anger of God •, becaufe they doe but 
 conrcmne the C 'venant, and many rimes wicked drunken Pr lefts ufc 
 it, who even ftick in Heil fire over head and cares, and therefore the 
 Covenant of Grace ftandeth as a Teftimouy againft the ^Congregati- f fhc heape or 
 ons of the wicked. And that wh'ch they ice and know ( and doc not muUitud^. 
 performetc with earneft fincciicy) that (ball judge and condcmne 
 them. 
 
 37. Now faith Reafon, how is the Baptifme then ? I perceive no- 
 thing but water, and words? i anfv^er ; Hearken beloved Reafcn, thy- 
 QQtward body is in this world one'y > and therefore outward water is 
 requifite. But as the hidden Man Chrift, with his pure Elcnient,hold- 
 eth the Out-Birth of this world (t/^^ the fourc Elements,M herein our 
 body confif\eth) and as all is his •, fo he holdcth alfo the outward wa- 
 ter, and baptizcth wirh the Inward watei of his Elemenr, with the 
 warer of the Eternall Life, [ coming '] out of his holy Body. For the 
 Holy Ghoft in the Covenant baptizcth with the Inward water.and the 
 Mnifter bapczeth with the outward •, the oucward (_ Man ] rcceiveth 
 the Earthly EIen,entary warer, and the foule [.receireth] the water 
 of the walhing in the Regeneratio . 
 
 58. The foule is waihcd in the Holy water, and the Word is pre- 
 fented to it, and the foule ftandeth in the Covenant. And now it may 
 reach after the Pearle, although the foule be tied backward in the 
 Kingdomeot this world, yet it ftandcdi in the Covenant for all thac. 
 
 Y U a And 
 
3 3 ^' Ofthe highly j^reeieuf Te(iamgntv ofC^rtfl.&i, 2 5 • 
 
 And if, in the unfeigned Faith of the l?arents, of the Pricft.and of the 
 
 ftandcrs by, ir be thus walhed in the Laver of Regeneration, aod fo 
 
 pafie into the Covenant, thtn the Devill may not touch it, till [ the 
 
 ? Or, pcrcei- time J thit it 3 underllandech what cvill, and good is, and entreth in- 
 
 vc[h or dif- to one of them, in a free will. 
 
 cerneih. 39- And now if it encer into the ^ Evill of thh world, and fufter it. 
 
 hiPicl(cdncffey feUe to be drawne by rhe Devill, then it goech away out ofthe Cove- 
 
 or malice, "^nt, and forfaktth Gjd and the Kingiomeof Heaven •, and there 
 then the NoMe virgin of God, ftindeth in the Centre of the Light of 
 Life ( which tnftantly in the enti ing of the Light ofLife, yeelded her 
 felie into iIk Centreof the Ltght of Life, as a Conduftour and loving 
 Companion to the foule)and warnerh the foule of rhe ungodly wayes, 
 that it fhould rurne, andftep into the Covenant againe. But if it doc 
 not, and thjtit continuein the Kngdomeof the Devill, then (Hce 
 continucth ftanding in the Centre of the Holy Paradife : and fhee is a - 
 Virgin of her felfe, but the foule harh aflflifted her, and fo they arc 
 parted : except the foulc returne againe,, and then it will be received 
 againe by its virgin, with great honour and ;oy. 
 
 40. And therefore it is that Chrift made two Teftaijients, the one 
 in the Water of the Eternall Life, and the other in his Body and 
 Bloud; that (whenfoever the poore foule fhould be defiled againe 
 by the Devill) it might yet in the other, enter into, the Body of 
 C^fift againe j and if it turne with forrow for its finnes, and putteth 
 its truft in the mercy of God againe, then it fteppeth againe into the 
 firft Covenant, and then it may come to the other Teftament, and 
 draw neere to God, and then it will be received againe with )ay j^ as 
 Chri(t*faith j That thert U monyy in-Heaven (for one poore fnney that; 
 rcpentahj than for ninety and nme right eoui that need ao Repentance. 
 
 41. Then faith Reafon : I can fee nothh g but Bread and Winci , 
 and Chrift'alfo gave his Difciples but Bread and Wine. I anlwer: As 
 the B^ptifme outwardly is outward watex, and the Inward is the wa- 
 ter ofthe Eternall Life, and the Holy Trinity Baptize thj as may be 
 feenc in ^ordas^xbaz threePerfons appeared i thc'Sonne of God, in 
 the water ', the t'atherjin the voice ofthe words i and the Holy Ghoft 
 over the water, moving upon the Head of Chrift •, and fo all Three 
 Perfons in the Deity Baptized this Man Chrift j And thus it isalfo in 
 the Supper. 
 
 42. Theoutward is [ Earthly] Bread and Wine, as thy outward 
 Man alfo is Earthly •, and the Inward ( in his Teftament, is his Body, 
 and Bloud, and that thy Inward Man receiveth : underftand it right : 
 
 ifltfouU/ ' *^* ^°tile receiveth the Deity , for ' it is Spirit ; and thy [ Inward \ 
 ' ' New Man receiveth Chriftsreall Body and Bk)udi not like a thought 
 
 in the Faith, although Faith nouft be , but in fubf^ncc j incorapre- 
 
 Itofible to the outward Man, 
 
 43. No^ 
 
Ch.2 } . Of the hlghfyfreclous Tefiamefjts ofChrijf, 3 3 j 
 
 43. Not rhar the Hdly is changed into the Outward, that thou 
 fhonideft fay ( of the Bread v\-hich thou eatcft with the outward 
 Moiirh-, and alio ihe Wine ) that the outward, is the flefh and^ blond' 
 of Chiift : no. but it is the ^ Chift, and yet it cannot be comprehen- 
 ded or inclofcd by the ''Chift, as tins world cannot comprehend the 
 Body of Chrilt in the holy Element, or as our outward Body cannot 
 comprehend the inward new f Body] of the fouie- Alfo thefirft 
 Supper of Ghrift,teacheth you this, when Chrift fate with them at 
 Table, and gave them his holy hidden body and bloud to eateaml 
 drink ( after I a peculiar manner ) under Bread and Wine. 
 
 44. For thou canft- not fay («when thou docll h»ndle the Heflfed 
 Bread ) here I hold the body of Chrift in my hand, I can feele and 
 tifteit: no my friend: the outward is earthly Bread, from tlie out- 
 ^var#E!e^1ent : and the Incomprehenfiblein the ho^y-Elementjis the 
 Body^orc*irift,\vhich (in this his Covenant and Tcftament) isotfereti 
 to tliceundtr the outward Bread, and that' [_ Body-'J thy new Man 
 receivcch : and the Old [ Man rcceiveth ] the Bread i and fo ic is 
 with the Wine. 
 
 45. Mikemeeno abfenceof the Body and Blood of Chrift, the 
 fouIe needeth not run farre for ic: and befides, the body of Chrift 
 in his bloud (in this Teftament ) ismot rhefood of the foule ; but the 
 nieere petty is the food of the foule : and the Body of Chrift, is the 
 focdtjf tHb New Man, which the foule hjth put on from the Body of 
 Jefus Chrift : the body and the bloud of Jefus Chrift feedeth the new 
 Man : and if the new Man abiderh faithfull in the body of Jefus Ghnft; 
 then the Noble Pearle of the "' Light of God, is given to him, fa that 
 lie can fee the Noble Virgin of the WifiJonaeof God : and that' Virgin 
 taketh the Pearle into heT,bolbm,and goeth continuallyATi ch the foate 
 into the new Body.and warneth the foule of thefalfe lor evill 3 way. 
 But what manner of Pearle this is,I would thatail men might know in 
 But how much it is knowne, is plaioe beforecour eyes : It is brighter 
 than thefplendouroftheSunne, and of more worth than the whole 
 world, but how cleare foever it is; yet it is alfo ^ec^c^ 
 
 46. Now^ then Reafon asketh.What doth the wicked receive which 
 is unregeneratcd ? I anfwer : Hearken my beloved Reafon,what Saint 
 Paul faith ; becanfe he diftin^uilbeth not the body of Chrift, therefore 
 he receiveth it to his own Judgement : As the Prophet faitli. j Tky 
 draw neerc to mee with tkiir lips, but the'o- hearts arc f/trre from mee j 
 and as is before- mentioned, whofccvcr goethiway from God,erjtreth 
 into his wrath. 
 
 47. How wilt thou receive the holy Body in tife Love, if thou art 
 a Devill ? Hath not the DeviU alfo been an Angel, wherefore went he - 
 away from God ? if thy old Man (^captivated^ in the wrath Jbronc- 
 lyon thy foale, and no new[M»n,] thcnthyfimlc-reccfvcth the Wrath 
 
 of 
 
 * Ca(e,pieU,or 
 Cabmt. 
 
 'Or, in- hit 
 own ivav. 
 
 •"Or, Div'mt 
 Lkbt. 
 
334 
 
 ■ Or, He thit 
 made the J c- 
 ftamcnt. 
 
 f God. 
 
 9 Ewfcbalck' 
 
 % Hfinttr^per' 
 {etjaor^or the 
 
 Of true Re^entahct, Chap.?4, 
 
 of God,and thy old Man rccclvcth the Elementary Bread and Wine ; 
 the Noble Pea lie is not calt berore fwine i indeed the Teftamcnt is 
 there, and the '^ Teftatour mvieth thee to it, but thou nukeft a moc- 
 kery of It : he wo. 'Id tame helpt ihee, and thou wik not. 
 
 48. 1 fay nor that chou teteivtft the wraih ol God in the Bread and 
 in the Wme, but n thy lai.c cunfidence : thou art with thy body and 
 foule in the angei and wiir r.ot gc^e. our from it : whcrefoic then doeft 
 thon approach okcn to the Covtojnt of Gcjd, feeing thou arc capti- 
 vated of the Dcvill ? Doelt thou hinkcthac ** he will adoruc tliy hy- 
 pocrifie, and will ha»,g his Pear.'e on thee ? 1 hou art a Wo'fe , and 
 how left with the Do^s : thy luouth praycth, and thy foule is P abomi- 
 nably wicked I and naught J, when it >>oeth Irom the Teftament of 
 Chrift, it entreth into the ftall of Robbery againe, and i& a Murther* 
 er : it howlerh wich the Dogss it is a perhuious whore ' v*hcn ic gocih 
 away from the Coveuaoc, it fteppcch into w honlh con.crs, into :he 
 denneofTheevcs: and there they ftand, andpierend Great Holi- 
 nelfe : O. this day is a hivly Day to niee, I muft loc I'nne ? and yet 
 they think, to morrow, or ncx day, rhey will goe 'h' her againc 
 
 49. O thou Knave, if thou bringcft notanorhe. Man than fo>to it, 
 f\ay away from the Teftament of Chi ilt : thou art but a Murthcrcr, 
 and doeft fcandalizc thy neighbour, fo long as thou art in fuch a way •, 
 thy Prayer is falie , it commeth not from the bottom of the Hcatt ; 
 thy Heart defirerh onely tne pleafureof this world, and the^ Diver 
 receiveth thy Prayer, he is thy God ; therefore confidcr what thou 
 doelt. 
 
 50. O BabeU^ wee have a great dea'c to fay to thee, but not here : 
 thou fhalt once be talked wi chill, in the Anger, at which the Ele- 
 ments fhall (hake and irembic, goe foith ( it IS high time ) that the 
 Anger may be allayed. 
 
 " Chap. XxTvi 
 
 Of true Repentance : How the Poore Sinner may 
 comt to Cod againe tn tss Covenant^ and how 
 bemay (fereieajid of his Sinnes, 
 
 The Gate of the J unification of a Poore 
 Sinner before (jod, 
 A Ckere Looking GlaJJe, 
 
 i. \A Y beloved Reader, wee tell thee this, that all things from the 
 *«▼* Originaliof the Eflcmeof all Elfcnccs (every thing from its 
 
 Oiig\\Mttf} 
 
€bap»*4' Of true Refentanee, 
 
 Originattty ) hith its driving T or inrpulfioti j in its osvn forme : and ■ 
 it alwayes niakerh that very thing,wich which the Spii it is impregna- 
 ted: the body muft alwayes labour in that wherein che Spirit is kind- 
 led. When 1 confider and think, why I write thus |_ many wonders ] ; 
 and leave them not for other fharper wits \ I finde that my Sprrit is 
 kiadled in this matter, whereof I write : for there is a living running 
 fiieof thefe things in my Spirit ', and thereupon ( let mec purpofe 
 what! will) yet this thing continually movech and Iwimmcthon the 
 top, and (o i am captivated therewith in niy Spirit ; and it is laid up- 
 on mce as a work which I muft exercife. Therefore feeing it is my 
 work that my Spirit driveth, I will write it downe for a Memorial!, 
 in ftich a manner, as I know it in my Spirit , and * in fuch a manner 
 as-I attained to it, and J will fet dovvae no ' ftrange thing, which nrry 
 relt'e have not tried [ and knowne 3 > diar I be not tound * a liar con- 
 cerning my felfe before God. 
 
 2. Now then if there be any that have a defire to follow race, and 
 would fainc have this knowledge, whereof I write, I advife him that 
 he follow mee in this following Table [ Pattemc or way ] ( not pre- 
 feHtly with the Pennc, but with the Labour of the Minde, } and then 
 he fhall finde , how 1 could come to write thus i whereas I was not 
 taught from the Sch 'olesof ths world,but onely a little of this mean 
 hand-writing, as may be kQf\€ heie. 
 
 ^ ^. Put now feeing I have in hand the Articles of Repentance; 
 therefore I certifie the Reader, thjt in my EameftnelVe, this Pen wa& 
 givcr> mee, which the jjunrer wou'<i have broken : with whom I be- 
 gan an earncft ftorme- hi lo much tha"^ he had caft mee downe to the 
 ground andec, his fe«;sc *• but theb.cath of Gjd helped mce up, fo 
 that 1 Itand up, and have the.'Vit Pen in my minde ftill \ wherewith i 
 will wr'te fui ther, 'hough the DevtlJ lor malice fhould ftorrre Helf. 
 
 4. Therefore now it w«e will rpeike of th<s moft ferius Article, 
 wee inoft goe from Je'ufJcm to ft- icb\ and fee how wee lie anong 
 Murtherers, who have fo wounJel us, and beaeu us, tliat wee arc 
 halfc dead, and wee muft looke abour us for the; Samxntan with his 
 Beaft, that he may dreffe our woutidb, and bring us into his Iniie. O 
 how iamentab'e and mfcrab'e 't is, thar wee -ire f) beaten by the 
 murtherer ( the Dcvdl ) rhit wee are haU'ede-d , an i yet fceic our 
 fmart no niorc-O it the Phyfician would conie,and drclfe our wounds, 
 that bur faule iitight revive and I've, how fhould wee rejoyce : thus 
 fpcaketh the defire, and harh luch longiiig heatry w fhe.--, and al- 
 though the Phyfician is prefcnr, yer the tiiindc can no where appre- 
 hend him, becaufc it is to very much wounded, and lierh halfe dead. 
 
 $. My deare Mindc, thoi fuppo'ieft thou art ve-y found, but thou 
 art fo beaten, ihac thou fceleft thy diieafe no more ; art thoi not very 
 neere unco Death, hosv then canlt thou accouut thy felte to be fouiid I 
 
 335 
 
 * Tbt Way baitt 
 
 I attained to t 
 
 it. 
 
 ^ Other thing 
 
 than my feffe ■■ 
 
 bivc trycd. 
 
 *0f, toTPritc 
 
 lyes of my 
 
 lelft. 
 
3^^ 
 
 35^ 
 
 ^ Or, Corrupt 
 
 •<iry?ar{. 
 
 tcomfa^yor 
 ^rmy- 
 
 % IH, »r ofthi 
 world. 
 
 ^Ol^firojtd. 
 
 Of imc Re^enUnct, Chap. 14. 
 
 O «>y dewe'Sonlc, boaft not of thy (oundnefle, thou lieft fettered in 
 heavy Bonds, yea in a vojy dark DuiigeOR : cho j IwinimeA in a deq e 
 water, which n'.'eth up to thy very lips, and thoa muft continually tx- 
 peA Death •, Bcfidcs, the^ Hmwer is bchinde thee with a great com- 
 pany of thy worft Ericnnits, whereby he drawceh thee continoally 
 dpwneby ht«.chaines into the horrible Dtepc, into the A by lie of 
 Hell, and tiis crew thruft thee on belinde thee, and run upon chee on 
 ail fidks, ycUirtg and hunting, as if ihey ^d the Hmde t^.ey hunt 
 after. 
 
 6. Then faith Reafon, wherefore doe they fo? O my deare Soule, 
 they have great caofe for it ; behold, thou haft been then Hinde, arid 
 thw att broken out ot iheir • Garden, befide* thou art fo ftr ong, that 
 t)jou haft broken downe the Hed^e of their Garden , a' d haft taken 
 poffeffion of their dwelling : btfidc^, thou haft made their meare a| 
 bitter as Gall,that rhey cannot cate it ; thou haft broken tlieir Throne 
 with thy Homes, and haft bro) ght a ftrong * hoaft mto their Garden, 
 ami thou haft ufed a ftrange power,co diive thens out of their Garden ', 
 asd though thty have thee in their Fetters, yet thow oppofeft thenn 
 as if tbou wouldcft deftf oy theii kingdonie; hou breakeft their coards 
 in pieces, and breake(\ thc^ Bciads> and thou art a coHtinv>ai<l Plot n.ei' 
 of cheii" Kingdome, thou art their woilt EneTiy, and they thine ; and 
 if thou wtrt but gone oat of their Garden , they would be contented, 
 but thou being in it ftill, he ftrife continuetJi, and hath no end, ti]^ 
 the Ancient [ of dayes J cnmeth, who will part you afwder. 
 
 7. Or doelY thou foppofejthat wee are maddi'-that wee write thui? 
 if wee did not fee and know it, wee fhould then be filent. Oi canft 
 thou not once know the thorny Bath, wherein th ^u Miwrn^lY ? Doeft 
 t)b u ftiU fay, thou art in the Garden of R' )fes ? If thou thinkeft thou 
 art there, fee well whether thou art not »n the Dtvils PaOurc, and art 
 bismoft beloved Hinde, wkich he fatncth to the ftaughtcr, for his 
 food. 
 
 8. I tell thee for certain, and it is inearneft •, when I was at 8 Jefi- 
 ci»,there my beloved companion opened myeyes tor niee.thar I favf: 
 and behold, a great Generation ot Men and mHltnudes ot Peop e and 
 Nationsweretogeth€r,oi e part were like BeaOs, and one pa c like 
 Men, and there was ftrifc between them : and beneaih there was the 
 At^ylVc of HeiK and the Beafts faw not that, but he Men were afraid 
 and would be gone-: tcK which the DcviH would rot confcnt , hecanfe 
 his Garden had no dooresf open ] : but they '' brake open his Gar- 
 den : and fo he m oft watch ac the Doore that they doe not run avvay 
 from him i but the Beafts, (which were Men aUo ) they did eare of 
 his food, and drank ot his drink, and he did nothing'to them, becaufe 
 hefatnedthem for his f!aiighter, and tfiere was a cdntinuall Enmity 
 bc«we«.t the right Men, anel-^he Bealtiati NJen. 
 
 p. Or 
 
Chap.34« Of true Repent avce, 337 
 
 9. Or doeft thou fuppofe this is not true •, which my beloved com- 
 panion hath ftiewed mee •, when he opened my eyes, chat 1 faw ? then 
 come, and goe with mee to ferufaUm, wee will goe together along 
 the way toferichoytnd fee it well enough i and by the way is this Gar- ^ 
 den, wherein the Devlll, with this great Generation, dwellech: wee 
 will fbcw thee great Wonders, thou ftialt fee and know all that which 
 wee mentioned above,if thou art but a Man, and not the Devils fatted 
 Bcaft. 
 
 10. Behold, wee underftand by Jc>'»/tf/cw,the Paradire-,a«d by the way 
 to ]ericbOy the going forth our of Paradife into this world,where then 
 the world captivated us in her Garden, where continually the great 
 Seaofmifery is, wherein our foule fwimmeth : Alfo the Devill is 
 therein, who hath bound us with thcchainesof the Anger of God, 
 and he leadcth the poore foule captive, ( in the dark Garden of flcfh 
 and bloud, ) into his fierce Garden of Anger •, where the new- borne 
 foules continually break out of his Garden,and break his Hellifh king- 
 dom* in piecestalfo they have taken pofleffion of his ' Royall Throne, i Keeall or 
 where he was an Angel, and with their Homes ( which are the Spirit jcmalu 
 of God ) have broken in pieces his hellifti Kingdome which he fct up •, ^ 
 alfo they oppofe him with their ftorme out of Hell into Heaven, and 
 
 aflauic his Kingdomeibut he holdeth the poore foule captive with the 
 
 chaines ok the Anger, in this evill flefh and bloud : and continually 
 
 fetteth on the crew of the wicked, that they feduce it, and ^ baptize ^ Or, T>i^ it. 
 
 k in the Anger of God up to the very lips •, and there the poore foule 
 
 ftandeth up to the neck, in the Sea of mifery, ready to be drowned : 
 
 and there the Devill throfteth it downe with the vices and finnes of '■ 
 
 the body, and would drowne the poore foule in the Anger of God in 
 
 theAbyffeofHell. 
 
 II. All malicious captived Men ( whom he hath captivated ) are 
 his hounds, which hunt the poore foule, with haughtinefle, bravery, 
 covetoofnetTe, onchaftity, anger, curfing, and wrongfull oppreffion, 
 fo that the poore foule is infeaed with thefe things, and is very often 
 fee upon the Devils Horfe, as one of the £ Devils 3 Capsives.and then 
 the Devill will ride with it into Hell into the Anger oif God. O how 
 often doth he rob the poore foule of her faire Garment (of the know- 
 ledge of God ) how doth he rend away the Word of God from their 
 cares and hearts> as Chrift faith cleerely ! Now if it will not doe as he 
 will,and that it break out of his Garden •, then he cafteth his durt and 
 filth upon it : and then he ftirreth up all his Bloud-hoands, they muft 
 bawleatit, andcaftmeere difgrace upon it •, and then it ftandeth as 
 an Owle among the Birds, who one and other will have a fling and a 
 pluck at ic : and fo it is alfo with the poore foule, which ftepoerH 
 through earneftRepcncaoce (out of the Devils net,) into the New 
 Regeneration. 
 
 X K la. On 
 
5jg> Oftrue RifenUnu. Chap, 24^ 
 
 Ja. O.ithfiOMtary, thofe others (who feed npon the weeds of 
 the Dev'dl, in v*c« and finnes ) are in peace •> for he faftaerh them in 
 the Anger of God •, and they ai'c his BJood hounds wherewith he 
 hunreth the Hinde, the puore foulc, which would efcape and ftorm« 
 his HeHi(h Kingdome- The Devill would be well contented, though 
 fome foules fh^uld efcape (though he had rather increafethan weaken 
 his Kmgdome )\)\M that his Kiogdorac would be broken by ic, which 
 he cannot like. 
 
 I J. For as he goeth a hunting in his Ktngdome, and cacchech the 
 poorc foules which way foe vec he can, and layethwaite for them by 
 his fervants, with all manner of vice and wkkedaeffe, and fo contino- 
 ally fetteth fuch looking- glaffies before the foule>thac it fhouJd behold - 
 k felfc, in i,ts own vykkedn^fle : and tickleth it alio, with faire promi- 
 fes of great hpnout;, power, and Aachority^ he fettedi the pooredc- 
 fpifed fort before the foule, and faith j Wilt thou onely be the foole 
 of the world, come alon^ with mec, I will give thee the Kingdomeof 
 this world for a poffeffion, as he faid to Chrift i fo in like manner, 
 when the foulc hath put on the Kingdome of Heaven. and yet fticketh 
 1 Qr J MiH' "^ ^he dsrk valley in flelhand bloud, and fceth the Devils 'murther-' 
 crinr. '"g o^ '^s bret;hien and fillers, then it cometh to be armed of God t» 
 
 ^'Trap (nare figl*' 3 ^ai lift the Devill, and to difqovcr his "' burrow : for the love to 
 ' mpii'fiU. 'fs neighbour conftraineth it to doe fo , becaufc it would help to en- 
 creafe the Kingdome of Heaven : therefore it teacheth and reproveth 
 thus, it warnech againft finne,and teacheth the way to the Kingdome 
 of Heaven j which indeed the Beaftiall Body dotK notundeiftand, ic 
 goeth away, like the rude AlTe:and thinkcth with the Srarry and Ele- 
 mentary Mi nde, as foUowcth. 
 
 14. O ! what mifchlefe I doe to my felfe, in making my felfe the 
 foole of the world : what doe I ge.t by it,buc fcorneand difgace /, I am 
 not fijre of my lifev thereby I bereave me and mine of our daily bread 
 and livelihoo l,and muft alwayes be expeding of death , and fwelter 
 in the, fcorne of People. Ol how fuddenly thou committcfk a fault, 
 and then thou art per iecuted, and art throwne away like. a rotten ap- 
 pl^ : and what rewarihave thofe thouJeaveft behindc thee, but cq 
 fuffcr [ the more ] for diy fake. 
 
 15. Thus Man in f^cfh and bloud, judgeth : and when the Devill 
 underftandeth it •, how foone is he there watching* as a Cat watcheth 
 for a Moufe, faying i O ! who can tell, whether that be true or no, 
 which thou rcacheft ; thota haft not fepne ic : neither hath any come 
 from the dead,aAid told it thee, there a:e many dcad,that havetaught 
 
 n Qj OrcUr. S^^ *s i^hou doeft:and yec doth not the world ftand in its old " courfe, 
 " * at one time as at aBother?They were counted fooies, and fo arcthoa, 
 
 and after thee againe things will be ftill a& (hey wejpc before : co what 
 
 purpofe tben is thy care and paiaes. 
 
 16. At 
 
Chap. 2 4* Of true RefifitAftce, 
 
 119 
 
 "tbeDcviX' 
 
 P Livings^ 
 Payi or Rln 
 for U, 
 
 i6. At length ° he coraeth with a futtle fnare, and faith, through 
 the Spirit of the great world in the Minde, in himfclfej O i The Hea- 
 vens have caufed thee to be borne to it, that thou doeft fuch foolifli 
 tricks, and would play jugling feats in thee, thy gifts are not from 
 God } God harh never fpoken with thee ? and what canft thou know 
 then ? Leave off, let it alone, thou mayeft be a Chriftian well enough, 
 and be quiet : let the Pricfts teach, they have their p wages for it j 
 what halt thou to doe with ic ? Beloved Reader, with thefe biowes 
 this Penne was once throwne to the Ground : and the Driver would 
 hare broken it : but the Breath of God took it up againe i therefore 
 ic/hsll write, what happened to it •, to be an EKample for allwell- 
 wHlcrs : and it is an exceeding precious one. 
 
 17- Now when the Devill had thus throwne it downe, tlien it was 
 fiJent : and defired not onely to write iw nnore, but the Devill ruftied 
 in upon it, and bcate it along, and would have broken it. He came 
 forth wich his fowre Apples, and held them before the fouleofthi* 
 Penne, and would have it eare of his dainties : alfo he ftrewed Sugar 
 upon them fashe did for fi^<] : If he had gotten die foule againe 
 into his chaines, how would he have been revenged on it •, as was af- 
 terwards knowne in the Storme, where his minde was knowne very 
 weU. Now when ic was tiros, the Lilly faded and loft its fragrant fmell, 
 the Pearle did hide i t felfe,and the Virgin of the Pearle ftood mourn- 
 ing, and the NiofaJe Minde funke downe in great unquietnetie. 
 
 i8. Indeed the Driver laid at the beginning, that it fliouldhave 
 reft wth being quiet i but it was a reft onely to flefti and bloud, and 
 yetit was no quietrtelfc neither, biK.a furtherance to the Hunting. 
 But whea the Minde found it <felfe in great uoquietneife of foule, it 
 recoile<Scd the fDijie,«nd fought thelPearle which the foule had be- 
 fore, and fuppofed that ic lay as a Treafure in the i cafe of the foale, ^ Of, Cabltttt 
 but ic was gone : and rfien thcMindc fought that [^ Pearle ] in body 
 and foule, and behold ic was not there, itrcoold not be found : and 
 tJaerc was nothing to be fccoe but the Devils fowre Apples, which 
 were Anowed before dheibule, that itfhould feed on them. But the . 
 loalfe fto6i in great perplexity, and woold not eatexrf Irs eviU frun^i 
 it called its virgin^ tor iftiee fate as ifftice were a fleepe. m ; u«j 
 
 ' 19. Xhusttas foule ftood with great loeging anddcfirc;: aHb was' _ 
 
 many taitts iagreatCotribatewichiilfe: Hunter, M*ho^oijJdiftill throwr 
 it£o theigfoand : whenrt fct it.felfe in oppoiition againft him,then he 
 itiok all cherVioes(>vhich ftnckoirflcfli and bloud) aadjoaft dWrn upon 
 this fobJe{'that he might intangie it with.tbcm, wd hinder it from 
 comprehending the virg'm agame ♦ he mide a great t'lounraioe of chfc 
 finnes ki dhefleih and bloud, and therewith covered and ftiat.dofe up 
 the « Mercy of God ( vi%, the Nev Man in Chrift ) : and the Gates of 
 Heaven wislch^sodopea-befove, lwi:efhut,up clofe,mifery and great 
 iv- ' X X a trouble 
 
 ' Barmhertx- 
 igkeic. Mcr' 
 afuincfe. 
 
J40 Oftrat Repentance. Cbap.24; 
 
 trouble were heaped upon the fou!e, till at length once againc, from 
 the Breath of God (which came into it agiine) it was moved to break 
 ths Devils chaines in pieces, and encered into C )mbate with him , fo 
 that he wai q lice chrowne to the ground, and its covering was rent in 
 '!^otc. pieces, and men che foule faw its beloved virgin againe : what ^ friend- 
 
 7^7 i^cni* tiiU ly welcoming there was then, I hid raiher the Reader might finde it 
 Tf9jrld Can dt' by experience, than chat I iTiould write of it* 
 fcribe iC e- 20. Ttius the foule defired the Pearle againe, but it wavgone* and 
 
 noitih. muft be generated anew, and be fowne as a Grainc of Mdtard-feed,' 
 
 which IS fa)all and litde, and afterward there growcth a great Tree 
 « The ro'ifdime out of it i and thus the Pearfc groweth in the Bofom of the' Virgin 
 oiGid' ( '" ^^^ ^^^''^ ) • Therefore keep what thou haft, for mifery is an ill 
 
 Gueft i regard not what Sugar the Devill ftrowech, though the King- 
 dome of this world feeme as fweet as Sugar.it is nothing elfe but Gill : 
 confider that che poore foule in this world,and in the riefh and bloud 
 ii not ill its true home,it muft travaile into another Countrey. There- 
 fore furtier not the Devill to cover it thus with the unrowardnelfe of 
 the fleftijfor great earneftnelfe is rcquifite for the driving away of the 
 Devill •, though that would not be in oar ability f and power, ] if the 
 exceeding worthy Champion did not ayde and aftif^ us. 
 
 21. Therefore none fhould be fo prefumptuons, as to mock and 
 defpife the Children of God, who are in the Combateagainft the De- 
 vill j but think that it will come to thy turnealfo: if thou wilt not goc 
 about it when thou art well and in health, thou muftcome to it at thy 
 Death : when the poore foule, cometh to part frona the body, then it 
 muft enter into the Combate, there is no remedy : for it muft depart 
 from the body out of the Spirit of this world •■, and then two Gates 
 ftand open •, v/t^. Heaven and Hell, it muft goe in at one of them, 
 there is no other place out of this world. 
 
 22. If no V it be hard captivated in (innes, and ftill goeth en in (in- 
 ning from day to day, fo that it is cloathed with the Angw of God, 
 and hath loaden it felfe with mocking the children of God, andfo 
 fticketh over head and cares in the Anger of God, and fcarce hangerh 
 by a Threed [ to Chrift J . O ! how hard it is with that foole. Maft 
 not that foule needs fwelter a tedious while in the fcorne which it 
 hath put upon the children of God •, how can it fuddenly reach the 
 Noible Virgin in the Love andMercy of God, and then wheve is the 
 Noble free of Pearle [ in the meanc while] which is fowne as a fmall 
 Graine of Muftard-feed, and in die growing of it cometh to flourifti 
 like a Bay Tree I Whence hath it its fap, if the foule ftand thus in the 
 Bath of the Anger ? O I it will ( in many ) not grow greene, in Eter-' 
 nicy : and there.bre faith Chrift •, In the Refurrt£ii«n tbtyJbaU exctU 
 9ae mother m Glory ^ (u the Sitnney Mootie, tnd Starres. 
 
 2^, And what then will thy goU and fiivcr, thy nxney^goods, ho- 
 
 . nour. 
 
Ghap.^4' Of trut Repentance, 3^1 
 
 nour,andau:hority, which thou h4di\ here, availe th^e, when th.rj 
 Biuft leave all,ancl pare from them ? What wUl it protic chce.thac thoa 
 haft fcorned and contemned the children of God, alfo whit will thy 
 cotetourfielfcand envie,availe thee, now thy felfe niuft fwelcer there- 
 in with great fhime and Anguifh, where thou haft fo great fliame be- 
 fore the Angels of God/ind where all the Devils mock thee, that chou 
 haft been Gods branch, and haft had fo long a time f.that thou mightft 
 have been a great Tree ] and art now but a dry withered twig. 
 
 24. Or what thinkeft thou, if thy Twig be thus very dry and wi- 
 thered, and that thou muft eternally fweker in the Anger of God, 
 where inftantly thy humane Image will be taken away f and thou wile 
 be in the"fhapeof the moft abominable Beafts, Wormes, and Ser- ■ Or, figure, 
 pents, all according to thy deeds and praftife here, where then all thy 
 deeds will fttnd in the Figure in the Tinfturc eternally before thy 
 eyes, and will gnaw thee fufficiently, fo that thou wilt continually 
 think, if rhou hadft not done this or thit, thou fhouldft have attained 
 the Grace of God ? Thy mocking ftandeth before thy eyes, and thou 
 artafhamed. to let the leaft good thought into thy foulc : for Goad 
 is as an Angel before thee, and thou dareft not ( for great fhime) 
 fo much as touch it with tliy minde , much Iclfe loo^ce upon it : But 
 thou muft eternally dsvoure into thy felfe thy great fcorning, with all 
 thy vices and (innes , and thou muft ccernally defpaire i and though 
 thou thinkeft to goc forth after * Abftinence , yet the Light ftriketh * *''^» *'' ''*• 
 thee downe againe, and fo thou goeft but forth aloft ( in thy devour- ff'-Jhm^itt, 
 ing fretting Worme in thy felfe ) without the Thrones of God : and *'' forbiar- 
 it is with thee, as withone who ftandeth upon a high ftony cliffe of a - **f^ ofcv'tU, 
 Rock, and would caft himfelfc into a bottomlelTe Gulfe, and ths fur- 
 ther he feeth, the deeper he falleth. Thus thy own finrnes, fcornings, 
 deridiniJS, curlings in contempt of Gad.are th/ Hell-fire, which gnaw- 
 etk thee ecernaliyj this I fpeake in the Word of Life. 
 
 25- Therefore O deare foule, turne, and let not the Devil! capti- 
 vate thee, and regard not the fcorne of the world : all thy forro v muft 
 be turaei into great Joy. And though in this world, thou haft not 
 great honour, povcr, and riches, that is nothing *, thou knoweft not 
 whether to morrow will be the day , it will come to thy turae \_ to 
 dye] D j«h not a bit of Bread tafte better to the needy, then the beft 
 dainties to tlie Great ones. What advantage hath the rich mm then, ' 
 but that he feech n leb, and muft be tormented and vexed in many 
 things, afld ill the e id maft give an account of all his doings and Sce- 
 wardfh p,ai 1 h i v h; hath been a Planter in this world, he muft give 
 an accoanc of all his fervantsj and if he hich been an evill Eki nple , 
 
 uato the n, a »i hich been a fcandall to tlieia, fo thic they hive walk- 'vt ^ '* 
 ei in ung >dly wjyes, then their poore foules cry Exrnally, J for ven- l^{f .f*^*" 
 geancc upon thoic their SuperiourSj there all ftandeth in the tigare 
 
 in 
 
 rtours* 
 
m,^ Of true Refienta^ce, Chap. 14, 
 
 in the Tin<ftiK.% Why then doeft thou contend and ftrivc fo much af- 
 ter worldly Honour thit is. criiifiroiy ? rather endeavour for the Tree 
 of Peailc, '.vh.ch thou canrelt along^vlch thee, and (hale rejoyce efer-, 
 rally in its growing and fruit. 
 
 25. 1 is not that a cheerful! welfare, when the foule dareth to 
 Oiyfdcultit!. looke inco rhe Holy Trinity, wherewith it is fiiied ? fo that its » Efiea- 
 ces grow [tlounfh andblofloroe] in Paradife, where alwayes the 
 Hallelujahs or S n^^s of Praife break forth in Gods deeds of Wonder, 
 where the perpetuall growing fruit fpringeth up [[ ;« infinitum'] end- 
 icfly, according to thy will, where thou en)oyeft all i where there is 
 no feare, envy, nor forrow : where there is mecre love one of ano- 
 ther, where one re|oycech at the forme and beauty of another : where 
 the fruit groweth to every one according to their Eflcnces {[ and tafte 
 or relifti '] , as there was a type of it in the Manna to the children of 
 Ifrad^ where it tafted to every one according to rheir Eflcnces \_ or 
 Defire 1 . 
 
 Of the way \^ or manner'^ of the Entrance • 
 
 27. Beloved Minde, if thon haft a defire to this way, and wouldft 
 attaine it, and the Noble Virgin in the Tree of Pearle, then tho j n uft 
 ufe great Earneftneffe : it muft be no Lip-labour, or flattery with rhe 
 Lips,aKd the Heart farre from it •, No thou canft not attaine it in fuch 
 a way. Thou muft colleA thy Minde, with all thy thoughts \_ purpo- 
 fes J and reafon, wholly together in one will, Qand Refolution] to de- 
 fire to turne, and refolvc that thou wilt foriake thy Abominations, ' 
 and thou muft fet thy thoughts upon God [and Ckjodneflie'^ ^ith 
 a ftedfaft confidence in his mercy, and then thomvi-ilc obtainei[r* '''- 
 
 28. And though the Devill (in thy finnes ) fairh,it cv\not be iSbw, 
 thou art too great a finner : let not any thing terrific thee,he is a lyar, - 
 and makerh thy minde fearfull *. he maketh as if he were not prefcnr, ' 
 but be is prefent, and fnarlerh like a mad Dog •, and thou mayft know 
 for certain, that all doubtii^ whatfoever,that cometh into thy mindei" 
 is nothing elfe but his fuggeftions \_ and obje(^ons 3 • ' 
 
 29. For there are but two Kingdomes, that ftirre in thee •, tiie one 
 is the Kingdonie of God, wherein Chrift is , which defir^th to have 
 
 " Or fiftbe art' ^^^ '• ^""^ ^^^ other is the Kingdome of * Hell, wherein the Devill is, 
 in or wrath which defircth alfo to have thee. Now there ra«ft be ftriving here in 
 of God' the poore foule, forltftandeth in the midftj Chrift offereth itth«_' 
 
 New Garment, and the Devill prefenteth the Garment of Sirtfolncli^'^ 
 to it. And when thou haft but the leaft thought or indinatioft ttP''^ 
 wards God> [ and Goodueffe ^ » that thoa wouldft faihe enter intd-"^ 
 true Repentance j then truly that thought is not froiti thy owtf firffe,' 
 but rfie Love of God, doth draw thee, and invite thee, and tht Noblfc " 
 .> liu. virgin ofGod,calleth thee thereby, and thoa fliouldft oiiclycome, 
 
 and 
 
Chap. 24. Of true Refentance, 5^3 
 
 and not negled ic And fo truly when ( in fuch a wjy ) tfiy great 
 
 finaescomc before thee, and hold thee back ( fo that thy heart many 
 
 times receivedi no comfort ) this is the Devils ftaying of thct j who 
 
 cafteth into thy thoughts, thac God will not heare rhec, thou arc yet 
 
 in too great finnes, he will let no comfort come into thy foiile, he lay- 
 
 cth the finfull Kingdome of this world over "it : but be not difcoura- b comfo^f. 
 
 ged, he is thy Enemy ; Ic is written > if yotr finmr wire as red as ' 
 
 fl/*«<y, if you. tttrne^ thcj^biU be at fvooH rvbite .rs fnsrv : A!fo, Ai true 
 
 <u I l.vcy J bxvena flej^ure » the l>iiih »f a f&ore fimtr^ but that be 
 
 titrncandlve. 
 
 50. Thou niuft continue ftedfaA in this refolute purpofc : and 
 though thou gecteftno vcrtue Corfircngth] into thy Heart, and 
 though the Devill alfo fhould bcate downc thy Tongue , that thou 
 coul'Iftnoe pray to€od : yet then thoa fhouldft defire and figh to 
 him ; and continually hold and goe on in this thought and purpofe, 
 with the Cananitifh Woman : the more thou preffelt forward , the 
 weaker the Devill is v thou muft cake the fi^ffering death and lacisfa- 
 ^ion ofJefasChrift before thee j and muft thro a- thy fonleimo his 
 Proraife j where he faith •, My Feibtr wUl give th: He!y Ghoji to rbea 
 tbju eslfe lumjbf ii. Alfo, li»o(\i aiJ ujhiH be opened unto you ; fee^ 
 ttndy9ujh:tU ji<tcU: atl^eMdyoufitillriceivt; and the more earneftly 
 thou prelTeft forth from the Devill> and from thy finnes , the more 
 mightily doch the Kingdome of God preffe into thee 5 but have a care 
 thac thou doeft not depart from this thy will, before thou haft recei- 
 ved the Jewel yand though ic hold off from morning till night, and 
 ftill from day to d^y i \_ let not that difcourage thee '\ if thy earneft- 
 neirebegrear, thcii thy Jewel will a!fo be great which thou (halt re- 
 ceive 'at thy over-coming. ^Oi^Mibj 
 
 31. For none knoweth -hat itis, but he thac hich found ic by ex- viCioi^. 
 perience. Ic is a moft precious Gjcft ; when ic ericrech into the foule, 
 there is a very ^onderull Tnumph there: the Bfdegroome there 
 embrace'h hii beloved Brj'^e : ai i the Hilie.uj -h of Paradife found- 
 eth •, O ! mt'ft not the Ea. rh y Body needs ne nb'c and fh.ke at it : 
 and though it know 4joc whit ic is ye: a'l its Members doe rcjoyce at 
 it. Owhitbeaoteouskiowledge lo h :he Vrgm of the Divine Wif- 
 dome bring v»ich her j fhee makech 'earned indeed : and though one 
 were dumb, yet the foule wouid be crowned in Gods works ot Won- 
 der, an J muit fpeake of his Winders ■■, there is nothing in the foule, 
 but longing to doe fo i the Oevill muft be gone, he is quite weary and 
 fai.ic. 
 
 ga. Thus chat Noble Je*el ( and in ic the Pearle ) ts fowne. But 
 obfervc it well '. it is not i.iftantly become a Ti ee \ O how ofte.) doth • 
 the Devill rufh upon ic, and would fiine roote up the Gratne of Muf- 
 tard-foed, how many hard Ifornes mutt the foule undergoe and en- 
 dure; 
 
244 Of true RefentAHce, Chap.34, 
 
 dure : how often is it covered with finnes : for all.that is in this world, 
 is ag4in(\ it, ic is as it were left alone and foi Taken : even tl«e children 
 of God themfelvcs rufh upon it : for the Dcvill doth plague the poorc 
 foule thus, to try if he can Itad it aftray,either with flattery and hypo- 
 crifie, tliat the foule might flatter it felfe j or clfe with finnes in the 
 Confciencc', he never ceafcth, and thou muft alwayes ftrive aga.inft 
 him ', for fo the Tree of i'earle growtth, as Come doth in the tcmpe- 
 ftuous ftormes and windes *, but if it grow high, and come no blolTom, 
 then thou wilt enjoy the fruit well enough , and underftand better 
 whatthisPennehathwrittcn, and where it was borne: for it wasa 
 long time in this condition, many (formes went over its head : and 
 therefore this (hall be for a laf^ing Memoriall, and contlnuall remem- 
 brance to ir : feeing wee niuft fit here in the murthenng den of the 
 Devill, if vi'ec doe but overcome, our great reward will foonc fol- 
 low us. 
 
 3^ Now faith Reafon -, 1 fee no more in dieenor inanyfuchas 
 thou art, then in other poore finncrs, it muft needs be but a hypocri- 
 tical! pretence \ befides faith Reafon, I have been alfo in fuch a way, 
 and yet I ftick in my wickednefle ftill,and doe that which I would not 
 doe : and 1 am (till moved to anger,covetoufneflre,.and malice : What 
 is the matter, that a Man doth not performe what he purpofeth, but 
 that he doth even what 4iimfeife reproveth in others, and that which 
 heknoweth is not right I 
 
 g4. Here the Tree of Pearle ftandeth hidden -, behold my beloved 
 Feafon, the Tree of Pearle is not fowen into the outward Man, he is 
 not worthy of it , he belongeth to the Earth, and the Man of finric 
 ftickcth in him, and the Devill often maketh his feate therein, who 
 heapeth together anger and malice therein, and bringeth the poore 
 * abominable foule often into ^ lufts, unto which it doth not confent,fo that the bo- 
 ^nttcs and dy medleth with that which the foule is againft : and now w hen this 
 mcl(edneffe* jsfo, it is not alwayes the foule that doth it, but the Spirit of the 
 Starres and Elements in Man j the foule faith it is not righc,nor well : 
 but the [ outward J Body faith, wee muft have it, that wee may live 
 and have enough : and fo it is one time after another : fo that a true 
 Chriftian knoweth not himfelfe> how then fhould he be knownc by 
 o^ers y alfo the Devill can cover him fufficiently, that he may not be 
 knowne : and that is his Mafter- piece, when he can bring a true 
 Chriftian into wickednefle, to fall into finnes, fo that outwardly no- 
 thing is difcerned by him, but that he reproveth the finnes of others, 
 and yet finneth outwardly himfelfe. 
 
 ^5. But now when he doth thus commit finnes, yet he committeth 
 Aein not in the New Man : but the old {_ Man ] in finnc, who is fub- 
 jefted under linne, who is in the Anger of God, he is driven by rh 
 Anger, fo that he doth not alwayes that which is right : and if he do^ 
 
 an* 
 
Chap.i5« Of true Refentance. ^^5 
 
 any thing ihdC is Good , yet he doth it not ( out of his own will and 
 
 ability ) but the new Man compcUeth him co it, that he muft doe if, 
 
 for the old [] Man J is corruptible, but the foule is uncorruptible, 
 
 and therefore the poore foule is alwayes in ftrife, andfticketh *be- <> In the cbitKl[ 
 
 tween the Doore and the Hinges, and aiuft be often pinched and of the 'Do»re, 
 
 bruifed. 
 
 35. Bat yet wee do not fay,that finne in the old Man is no ^ hurt i f or £t/ i? 
 though indeed it cannot fway the new Man, yet it giveth 5 offence: tscoM^lliretb 
 and wee muft with the new Man, live to God [and ferve him^ though '*'««'' v • 
 it is not poflible to be pcrfeA in this world, yet wee rauft continually 
 gee on and hold ouc : and the new Man is in a fidd^where the ground 
 is cold, bitter, foure, and voyde of life. 
 
 37. And as an Hearb ( by the plcalimt Sun-lhine ) groweth out of 
 ihe Eardi, fo our new Man in Chrift, groweth out of dhe Old, foure, 
 cold, harfh Man of our Earthly flelh [ and bloud. ] And that is the 
 true Light of the Pcarle, when wee apprehend it truly and really ( in 
 the knowledge,) in the new Man : and it is the fword wherewich wee 
 can fight againft the DeviJl : onely wee muft take the fword of the 
 Death of Chrift into our hand, which cutteth fo fharply, that the Dc- 
 vUi muft flie away. 
 
 u. 
 
 Chap. XXV. 
 
 Of the Sa^eiringy D)ing^ Dgdth^ and RelurreBisn 
 
 ifjefus c6rifi the Sonnei)fG9d : Alfo of his Af- 
 
 cenfion into Heaven^ and fitting at the 
 
 right hand of God his Father. 
 
 The Gate of our Mifery^ and alfo the fltong gate 
 of the Divine Power in hts Lovc^, 
 
 I. ¥ F wee confider our felves in our right Reafon , and behold the 
 I Ktngdome of this world ( in which wee ftand with our fltlh 
 and bloud, alfo with our Reafon and fenfes ) then wee finde ve- 
 ry well, that wee have the fubftance and ftirring of itin us: for wee 
 are its very proper own. Now all whatfoever wee thinke, doc, and 
 purpofe in the outward Man, that the Spirit of this world doth in us 
 Men ; for the Body is nothing eife but the Inftrument thereof,where- 
 with it pcrformeth its work •, and wee finde that as all other Inftru- 
 mcntfc i which arc generated from the Spirit of this world ) decay, 
 
 Y y corrupt, 
 
34^ 0/ the Su^mng^ '^P^g-> '^^^th^ ^nd Chap. 2 5, 
 
 corrupt, and turoc to duft, fo alfo aur earthly Body, wherein the Spi- 
 rit of this world workech [ and afteth ] for a while. 
 
 2. Therefore none fhould {come or defpifc another, though he 
 lead not the fame courfe, that he doth himfclfe •, or though he be not 
 of that way in his mindc and will, which himfe'fe is : or that another 
 cannot learne and fallow the fame ftately Courtly manners and beha- 
 viour, with himfclfe j for the Natural! Heaven nnakech every one, ac- 
 cording ai its forme ( in its Influences ) is, ar all times : and fo every 
 Creature gctcech its condition,forme or fhape] inclination atid will : 
 ■ which cannoc who fly he taken away from the oatu'ard Man, till the 
 [ Niturall ] Heaven brcaketh its Beaft. Therefore wee ought to con- 
 fider the great flrifc in us, when wee are regenerated out of the Eter-' 
 nail, then the Eternall ftrivech againft the Correprible , againft the 
 malice and falfhood of the Corruptible. 
 
 « ifor^fth sr 3- And now each ftngdome ' effefteth »ts will , the inward goeth 
 performeik. r'ght forward, and confcnteth not to the wickedneffe of the oatw»rd» 
 
 *>lt aimeth at* but it runneth to its ^ Warkjand the outward alfo goeth forward with 
 its eltfire, and performeth its work according to the Influence of its 
 Conftellation. 
 
 4. But if it happen, that the outward doe not what its defire will,' 
 thatproceeieth not from its wifdome, but the Heaven hath altered ic 
 
 * Or afbsSl. '^Y another ^ Conjunftion •, but if ^ it be compelled to leave off that 
 
 d 7^' oifttvard vi'hich is evill •, that is not • by the courfe of the Heavens : but the new 
 
 Mofj* Regenerated Man (who is in ftrife with the Earthly) doth many 
 
 e T:rom the in- times overcome, but cannot fwallow up the Eat tb!j[>| for the Earthly 
 
 flucnce or getteth up againe : as wee fee by our Anger ; for if my new Mao- h«^ve 
 
 adiai. ^^^ upperhand, he will have no Anger, nor any evill defire : but if 
 
 this worlds Driver alVault him, then the fire of Anger rifeth up in the 
 
 old Man, and his defire is often kindled, to doe what he rejeftcd, and 
 
 reproved a little before. 
 
 5. No-v wee cannot fay, that the Spirit of this world alone con- 
 fentcth to, and doth that which is evill and'wrathfull : for the whole 
 Man ofceii rimes runneth with all his thoughts, and his whole will af- 
 
 ^Or koow, terit. Andheere wee^findc our great Mifery j for the poore foule 
 ' ( which lieth yet tied in the Bands of Anger ) is often kindled, that ic 
 
 burneth like a fire, and runneth after [ evill ] : for it is in the Band of 
 Eternity, in the Father, and reachcth ( in its moft inward Rootc) the 
 Anger of God ; and that is even the Birch of its Life, and its Origina- 
 lity j and the Noble Graine of Muftird-fcede ( that was the new Gar- 
 ment of the foule, which was new put upon it in its Kcpentance) is 
 many times dcftioyed : therefore none fhould be fccure •, though he 
 dot once actaine the Garland of Pearle : he may loofc it againe ; for 
 when the foule confenteth to fione, then ic goeth forth frctai Chrift, 
 JRto faUhood, and into the Anger of God- 
 
 6, Now 
 
Chap. a|. RefurreBhnofj€fmChrt)i\ .^v, 
 
 6. Now Therefore as wee know, thac Chrift ( by his entrance into ^ 
 
 the Incarnation ) hath opened a Doore into Heaven, into his holy 
 Body, fo that wee ( through a true Repentance and Confidence) may 
 come to him and put the new white Garment ( of his lonocency, in 
 his Love, ) opon our foules •, fo wee know alfo that the foule fTandecb 
 yet faft bound with two chaines ^one is the Birch of its own Life, 
 whofe moft inward roote is poyfon and wrathfulnelTe : and fo,the fou-Ie 
 being [ fprung ] out of the Eternall fource, and having its originality 
 out of the Eternity : none can redeemc it 6 in its own roote of Eter- s Or brmi U 
 nity, or bring it out of t-he Anger, except there come one who is the IfaJh, 
 Love it felfe, and be borne in its own very Birth,that fo he may bring 
 it out of the Anger, and fet it in the Love in himfelfe, as it was done 
 in Chrift. 
 
 7- The other Gate, or Chainc, is the flcfh and bloud, with the Re- 
 gion [_ or Dominion 3 of the Srarrcs ; there the foule is faft bound, 
 and fwimmeth therein, as in a Great Sea, whxh daily fo *• ftirreih up k [^fe^etb it 
 the fouJe that ic is kindled. ff,^^^ ^^ ^^^. 
 
 8. Concerning thcfe two chaines j wee know in our deepe know- ^^^ 
 ledge, and fee them in the Ground of the Originality, and know very 
 ej^my, that wee could not be redeemed, except the Deity did goe 
 
 into the foule, and ' bring forih the will of the fou^le againe oat of the i q, -pg.pf.^, 
 fiertenefl'e in it felfe, into the Light of the Mceknefle •, for the Roote rate* 
 of Life muft remainc> or elfe the whole Crearare muft be diflolved. 
 
 9. But becaufe the foule fto'od with its moft inward Roote in the 
 AbyffeofHell, and according to the Kingdome of this world in the 
 hard | frozen 1 DeatTi ; fo that (if the flefh and bloud, as alfo the Do- 
 minion of theStarres fhould leave it) then k woti'd continue inward- 
 ly in a "^ hardneffc, wherein there is no fource [ or aftive property J : k Or /? fncSe, 
 and rt felfe in its own property, would be but in the fierceneffe of the ' 
 Orig'inality,in great Mifery ', and therefore it was neceffary not onely 
 
 for God to come Into the foule, and generate it to the Light, ( for 
 ^here was danger, tl\at the foule with its Imagination might goe forth 
 out of the Light againe ) but alfo for GoM to afiunre a humane ifoule, 
 from our (bule^ and a new heavenly body ( out of the firft Glorious 
 ^ody. before the fafO and put icon to the foule, with che old earth- 
 ly body ]wngir)g on it •, not onely as a Garment, but really [united as 
 cone 1 in the Elfences^ (b that it mdft be a Creature that is the whole 
 God, with all the Three" Principles. 
 
 .J J iQ. And thus y^t the one muft be parted firom the o^her •, (vr^.the 
 !fcngdoff:e.of tfiis-world , vt'hich i^ a Roote oi* ftirrertip of the Roote 
 orth^^rceneffe),and therefore itwas-nece9?ry thac-Godfhould palfe 
 with the new Body into the Seperation of the Roore,and dfthe^King- 
 dcmexji" ti>is world, as into the Death bf "the licrcenefie, and (hoald 
 d^oy Death, and fpring withies own vertueand power thrx>ogh 
 
 Y y 2 Death i 
 
34^ Of the Suffer f»^, ^P'^gy ^ ^^^hy and Gfep. 2 5 * 
 
 Deaths as a flower fpringcth out of the JEarth : and fo hold the in- 
 > i« ihe ncvf ^ard ticrcenelVe captive ' in his own vertac of the New Body. 
 b^^dlci oiva 1 1. And this wee undefftand of Chrirt ; who is truly entred in fuch 
 vtrtue lif a manner, and hath cakcn thcltro.ig Anger, ( and the Devill in it ) 
 pofPCf. CA\M\vtyind hath fpriing wich his holy heavenly body through Death,. 
 
 ani hj'h JcUroyel Death, lb rhar the E'ernall Life fpringeth forth 
 through Dcjch •, and chus Death was taken captive by the New Eter- 
 nal! Body,and it is an Etemall imprifonment.: fo that an Eternall life 
 isgrowne in Death ,■ and the New Body tieadech upon the Head of 
 Death, and of rhe tiercenelVe : the property of Death ftandcth in the 
 Prifonof the New Eternall Life. 
 
 12. And fo the Woman ( in whom the Eternall Life fpringcth) 
 ftaadeth upon the Earthly Moone,and defpifeth cbat which is Earths 
 ly ,for, that,which is Earthly perilheth : and then there remaineth 
 ( of tint which is Earthly ) the hard frozen ] Death j and fo now the 
 
 '« Source oy Word of GoJ ( as a living '" fountaine ) is enired into Oeath,and hath 
 ££i:vepra- generated the foule in its felfe, and fpringcth forth out of the foule 
 terJie* through Death like a new flower > and that flower is the new Body in 
 
 Chrift 
 
 1 3 . After this manner you may underftand how he deftroyed Death "5 
 by the Springing of the Eternall Life in the Deity through Death \ 
 and you m ly uaderftand how the new Body in the Love of God, 
 holdeth the Erernali fource of the Anger captive', for the Love is the 
 prifon |[ of the Anger : 3 for the fource of the Anger cannot enter in- 
 to the Love, bat continueth oaely by it felfe, as it was from Eternity, 
 and therein the Devils are imprifoned : for the Light of God ftriketh 
 themdowne: they neither can nor dare behold that Light in Eter- 
 nity, a Principle is between : for the Love fpringcth forth in tht 
 Centre of the foule , and therein the Holy Trinity appeareth [_ or 
 Ihineth ] . 
 
 14. Thus wee have gotten a Prince of the Eterr»allL!fe, and wee 
 need doe no more , but to preffe in to him with a firme truft and 
 ftron? Beliefe, and then our foule receivethhii Loye. and fpringcth 
 forth with him throjgh death,and l^andeth upon that which is Earth- 
 ly, Vi\. upon flefh and bloud, and is a fruit in the Kingdome of God, 
 in the body of Jcfus Chrift, and triumpheth over the fiercenefle, for 
 the Love holdeth that captive , and that is a reproach to Death : as 
 P(ii*l faith •, Tieatby where is thy Sting ? HeUyWben ii thy l^iHary f 
 TbtHl(} beta Body rvho bath given uivi^ory. 
 
 1$. And becaufe wee cleerly underftand and apprehend it in the 
 Spirit, therefore wee are indebted, to fhew the %hc to thofe jtlwc 
 apprch^^n J it not , aniAoe lie thus captivated in Reafon, and conti- 
 nually fea rch into the Circumiiances , why it happened fo Q in the 
 Pa^jaofGhrift"). For Reafcwi faith) If ic muftjaecds be fo, that 
 
 Chrift 
 
Gbap.^ 5. RefumBhn ofjefus Chrifi, ^ 1^ > 
 
 Clifift muft enter intp Death, and deftroy Deith , and fprlng up 
 
 through Death : and (6 draw us unto him •, what is the caufe then, 
 
 that he muft be fo defpifed ? and " fcourged, and crowned with a n Qf^ tvbippej. 
 
 CrowneofThorncs, andatlaft be Crucified between Heaven and 
 
 Earth ? Could he not dye fome other Death •, and fo fpring through 
 
 DCdthj with his Heavenly Body ? 
 
 Id. Thefe bard Points, caft downe all Jewes, Turkes, and * Pagans, o /^^ fijgi^ gf, 
 and they kcepe them back from the Chriftian Faith. Tnerefore now Hetthens 
 wee muft write for the fake of the Tree of Pearle •, and not conceale 
 what appeareth to us in the G'eat Wonder. Behold thou Childe of 
 Man, confider what wee {^t downe here, gaze not on the hand of the 
 Penne, if you doe, you erre, and will loofe the Jewel, which in ail E- 
 temi ty, you will be forty for \ confider thy felfe onely, and thou fhalt 
 finde in thy felfe all the caufes [ of the PalTion of Ghrift j that arc here 
 written downe j for there was a Wonderful! Penne in the writing of 
 it ; and neither thou nor the Hand kaoweth him fufficiendy that di- 
 re^ed it in the writing : though indeed the Spirit knoweth him very 
 well, yet the naturall Man is blinde in it ; neither C4n it be cxprcffed 
 with earthly words. Therefore confider thy felfe, and if you fearch in- 
 to the new- borne- Man, tfien you will finde the Pearlc. 
 
 The very horrible wonder full Gite of 
 Mans Sinnes. 
 
 17. As wee have in the beginning of this Booke, mentioned the 
 
 Eternall p Birth in the Originality, fo wee have mentioned the Birth P Or, »»tfr|»«gi 
 
 of the Effenccs, and the fe»en Spirits of the EternaU Nature : and 
 
 therein wee fhewed, how there is a Crofle-Birrh in the Eternall Birth 
 
 in the fourth forme, where the Elfences in the turning wheele, make 
 
 a Croffe-Birth, becaufe they cannot goe out from themfelveSjbuc that 
 
 the Eternall Birth is every where fo in allthings,^ in the Eflence of 
 
 allEffences. 
 
 18. And wee give you to nnderftand thus much ( in very exaft 
 knowledge ) at the in-ft^nc of this Text : that all Eifences in all qua- 
 lities at the time of the over-coming of Death ( when Chrift was to 
 overcome death, aiid deftroy hell,ani captivate rhe Devi 11) were pre- 
 dominant : for fo it muft be j he muft releafe the foule from all Ef- 
 fences. 
 
 19. Now the Croffe-Birth is the middlemoft in the Effences, yet 
 
 before the Fjre : ^ icftandeth in the Aaxioui Death in th: tiercenefle ^ The Croffk-' 
 of the Hell, as you may reade before j for from the fie-ce flafh in the' Birtb., 
 Biitnfton-Spiric, the fire cometh forth, and in thi flifh, the Light : 
 and the fiercenelTe it felfe nukech the Bfimftone-Spirit, and oat of 
 duc,( in the Ught) comech water : as is before-mentioned. N3a^ then 
 
 the .; 
 
550 Of the Sufferings Dyin^^'iyeatb^ and Chap.V^. 
 
 the foalc of Man is difcovcred in the flafh, as a Spirit,and held by the 
 Fiat, and fo is created or generated, and was brought in it felfe into 
 tlie fift forme of the Birth, as into the Love> where then it was an An- 
 gel, in the Light of God. 
 
 20. But this world being created (asaPriaciple^ in the fourth 
 forme ( as an out- Birth ) : and the Paradife \_ being J between the 
 
 y, fourth and the fifth forme : and the 'Element [being] in the fift 
 
 Tbeoxepure fo^nie, and therein, the Eternall Light of the Deity having opened 
 Eiemctt . another Centre : ai.d the fou-e having reflefted backagaine into the 
 fourth fornfie, and entered thereinto i it made all Ellcnces predomi- 
 nant in it, which ftood in the fourth lorme. 
 
 2 1. And now when the body of the foule in the fourth forme, was 
 come to be aMafle out of the water, with a mixture of the other 
 formes,then ftuckai) Eilences.out of the fourth formcjupon the foule: 
 and it was captivated with this body : and it had continued in an E- 
 
 ^Oxjput. ternall Prifon, if the Eternal] Word had not inftantly ^ given it felfe 
 
 into the Centre of the fift forme, as was manifefted in Adam and Evt 
 in the Garden o(Ede». 
 
 22. And now when the time came that the Word becan:e Man, 
 then the Deare Life came into the foule againe. But when the ftrife 
 came that the fonrth forme fbould be broken 1 then the oiitwar i bo- 
 dy of Chrift ( and wee all ) in the fourth forme were euvironed with 
 death, and then all the formes in Naturedid ft/rre, and were all pre- 
 dominant together, whereupon the Perfon of Chrift C in the Garden) 
 did fweat bloud out of his body, when he cryed ; F'atber, if it be pofi- 
 ble^ taii'e this cup from nut : Thus the outward Man cried out : and the 
 tnward faid, ijU Hot my tviU { underftand [ my 3 outward will ) but 
 thy rpiU be hue. 
 
 23. And now becaufe the Devlll had fo highly triumphed, and'had 
 Man in the Eternall Prifon,thcrefore it was nowperraitred to the Spi- 
 rit of this worlc!, that they ( fi^- the Pharifees who lived onely ac- 
 eording ' o the Spirit of this world ) all of them might doe and bring 
 to palfej Whatfoever the Devil I had brought into'the Efl'encts, in the 
 Garden oiEden. and there all vi'as turned into a fubftance/and to an 
 feficntian worl? j for a terrible Example to [fliew ] us, that allCwhat- 
 foever wee fuffcr to come into the foule,and 'fill the foule fuH 6f,wrth 
 a total! vi'in ) ftandeth in the figure, and muft: cbme Co light, at the 
 Judgement of God., , -, 
 
 •I^M'i '. i^V For wWa ^(j/kk went, ^td^ 
 
 I>rJeh:s)pHMn; have, theicpiearufc upon hiiii. ,. 
 . -is. And ro>hen<<il«^ went out of the A'ngeMlfetrire and pro- 
 perty 
 
f Qualified «r 
 mmgUd in 
 him. 
 
 Chap, 25. RefarrtHiitncfJefusChri^. 35 1 
 
 perty into the fourth forme, theii all the fierce j^ wrathfall ] Effenccs 
 fell upon hull, aod * wrought In him, and fcourgcd him exceedingly. 
 But the Word of God in the Promife mitigated that againe : though 
 indeed wee muft ftill feele it enough *, if thou haft any Reafon, confi- 
 der it. And now the outward Man Chrift underwent this palne alfo 
 outwardly, when he was fcourged : for all the Inward formes, which 
 the Man Chrift muft beare inwardly for our fakes , which caufed hina 
 to fweatc drops of bloud j they ftood alfo outwardly on his body i to 
 fbew, that the outward Man in this outward world ftood and dwelt in 
 foch a fource [] property or condition ] . 
 
 36. And as -<^dj/»( in Pride) defired the Kingdome of this world, 
 and would be like God in it, a-nd weareihe Crowns of this world; 
 fo muft Chrift weare a Crowne of Thornes, and muft endure to be 
 mocked by it,as a faifc King •, for fo the Devils alfo did to Admyy/htn 
 they had fet the Crowne of folly upon hiqi ; the Kingdome of thjj 
 world. 
 
 27. And as Adam (after his entrance,into the Spirit of this world) 
 muft have his Eficnces broken : ( when the Woman was made out of 
 him, and a ribbe was brokeri from his fide for a wife ) fo muft bloud 
 flow out of all the ElVences of Chrift in his fcourging,and his fide mufi: 
 be opened with a Speare, that therein wee may behold the broken 
 Man within us, which the Dcvill had mocked : thus this Chrift muft 
 beare the reproach for us, in his body. 
 
 48. And as Adam went out from the Erernall Day, into the Eter- 
 nal] [ darke ] Night, wherein the Anger of God was : fo this Chrift 
 rauft be bound in a dark Night ,. and be lead before the angry iS^ur- 
 therers, who all opened their Jawes, and would powre ou? their fury 
 upon him. 
 
 2p. hxiA«!>Adam in confidence of himfelfe ( defiring to be high 
 and wife like God himfelfe ) went into the Spirit of the fierce fource 
 f or property '] in this world : fo the fe<;Qnd Adatr^ muft endure all 
 mockmg, torment, and paine, to be inflifted upon him from the:wifc 
 " Scribes, that wee might fee that in our greateft Art (which w.ep Cup- " it-ho ivere 
 pofe to have from the Schooles and Uni^rerfities in this world ) wee learned in the 
 are buc fooles, and that fuch wifdome is but foity before God; and our Scriptures. 
 own opinions and conceits ftick therein , as in A dim . who thought, 
 he could not now faile, he was become Lord therein [yi^An hif felfe- 
 wifdome J , and he was but a foole. Thus alfo,when we fall fronn ppd^ 
 and rclie upon our own Reafooj wee are [ but ] fooles, 
 
 50 How will yee then ( O Antichriftian fooles ) binde us. to your 
 Art, that weefhould turne away Irom the Heart of God, to behold 
 your invented fables and fopperies ? Whereas in your wifdome of this 
 world yee are but fooles, as Ada»i alfo was when he drew away his 
 Spirit from the Heart of God. The fame '^ ignominie rniift our deare * Shame or re- 
 
 Lord p roach I 
 
5 5 » ^t ^^^ S^P^^^gi ^P^i'i ^ ^^^^f *^^ Chap. 25 . 
 
 Lord Chrift beare upon his fliouldcrs. Or doe yee thinke againe,that 
 wee are madde •, Ti u!y our folly will be fet before your eyes at the 
 Laft Judgement, and rhither wee appeale. 
 
 3 1. And as ^dam muft carry the untoward groffe body, tl^t the 
 Spirit of this world had put upon him, and was fcorned of all Devils, 
 bccaufe he had changed his Angelical] [ Body ] into a monftrous Vi- 
 zard, fo Chrift muft carry hii heavy woodden CrolTc , and was for our 
 fakes fcorned of all thefe wicked people. 
 
 32. And as the fierce [ wrathful! j Eflences of the Anger of God, 
 preliedinto^dflw, whereby he entered into Death (ot which God 
 fpake, faying, if thou eat fit efthe free, tho^Jhalt dye the Deaths under- 
 ftand the Death in the flcfh, even while they were in the earthly life) 
 fo the fharp Nayles muft pierce through the hands and feet of Chrift, 
 and fo he muft enter into Death : and as there is in the humane ElTen- 
 ces ( before the Light of God ) a Croffe Birth i fo when the Light of 
 God fhineth thercin,all is turned into a pleafant flourifhing bloflbme, 
 wherein the (harp Eflences are not found or perceived. 
 
 33. And when Adam with his foule entered into the fourth forme, 
 into the Spirit of this world, then that Crolfe Birth was- ftirred ; and 
 
 y Parted afttti' ^ ^jj^n his wife was made out of his Eflences) he was y divided i n that 
 
 der or bro- Crofle Birth •, and fo the Woman hath the one halfe of die CrolTeand 
 
 4'»- the Man the other halfe i which you may fee » in the skull : as alfo in 
 
 » Upo* the the Eflences •, and therefore Chrift muft dye upon the Crolfe, and de- 
 
 BratH'poHofa fliroy Death, on the Crofle. 
 
 Mwx j4«^» 34. And as the foule oiAdam hung between two evill Kingdomes, 
 
 Mnd of 01 WO' ^ aj between the Kingdome of this world,and the Kingdome of Hdl ) 
 
 mans sl^it* fo Chrift hung on the Croffe between two » Murthcrcrs : And thus 
 
 tbm. Chrift muft reftore againe al that Adam had loft. And as the one Male- 
 
 © © faftor turned and defired to be with Chrift in his Kingdome, fo the 
 
 ,»0r, Thetws, ont Kingdome, z'.^. the Earthly Man> muft alfo turne agaiiie, and the 
 
 poore foule muft enter into Chrilt againe through the earthly Death, 
 
 and fpring up againe, like this Murtherer, [ Theefe, or Malefaftourj 
 
 on the Crofle, who defircd the Kingdome of Chrift. 
 
 3f . And thus you may well bclceve,that all whatfoever happened 
 in the Fall of i^rf<i«,whereby Adam is falJen •, the fame was the fecond 
 b ^tf/jj, Adam faine to beare upon his fhoulders » for »» he was &Ilen into the 
 
 Anger of God : and now if that muft be allayed and reconciled : then 
 the fecond Adam muft fet himfelfe therein, and yeeld his outward bo- 
 dy, with all Eflences tlierein •, and he muft goe through Death, into 
 Hell, into the Anger of the Father : and reconcile it with his Love : 
 and (o hirafelfe muft undergoe that hard condition, wherein wee muft 
 have been in Eternity. 
 
 ^6, And now when this earneft bufineflfe was taken in hand, that 
 i^« Sxf)S>\3S of ^« World, hung on the Cro&, as a curfe, and wreft- 
 
 led 
 
chap. 25. R e[urreBioK of Jefus Pirifl, 353 
 
 led with Earth and Hell j he faid, / tbirfi. O that Great Thirft ! the 
 fierce wrathful! Kingdon-.e was weary : as alfo the Kingdomc of this 
 world, they defired ftrength : and the Kingdomc of Heaven, thirfted 
 after our foules i it was a Thirft of all the Three Principles. 
 
 37. And when he (a.w John , with his Mother under the Crofle i 
 he faid. Beheld, that i$ thy Mother •, and to her he faid, Behold^ that u 
 t by Some, and inftantly thatDifc'tplttoo^eberto him. His Mother, 
 fignifieth his Eternall new Humanity, which he had *= received in his c ^ffumcd. 
 Mother (t/r^. in the holy Ternary) which wee fhould take to us, 
 
 and r^frefh our feives with his Mother j and therefore he fhewed her 
 to j^oha : of which very much might be written i but this fhall be ex- 
 pounded in another place. 
 
 38. And this is as deerc as the Sunne, that C as the poore foule in 
 us, hangeth between two Ipngdomes, which both keepe it altogether 
 imprifoned) fo muft Chrift hang between two Malefadours ; take this 
 into great confideration, and weigh it well : it is a moft ferious mat- 
 ter, and wee fee the whole terrible earneft \_ feverity,J that when the 
 foule of Chrift brake off from the Earthly Body ; when it palled into 
 the Anger of the Father i x/;^. into Hell : then the Earth trembled, 
 and the ftony Rocks cleft in fonder : alfo the Sunne loft its Light: 
 and this wee fee clecrly, and underftand it from the mouth of Chrift. 
 
 3p. When he now had undergone all the reproach and fujfcrings ^ 
 he faid on the Crofle ; It it finijhtd : while he yet lived in the Earthly 
 Body,he faid it wzs finked; underftand,all chat fhould have remained 
 Dpon us Eternally j and fhould have fprung up in us, with all the ig- 
 nominie, in which wee ftood before Hell» and the Kingdome of Hea- 
 ven, he had all that laid upon him : concerning which, E/aicb dixh i 
 Surtl), he bare otfT infirmities, ajidtoof(e upon him our tranf^if.ons: 
 yet wee held him as one fmitten of God , tormented, and affli<fted j 
 but he tooke upon h""n onr difeafcs, and all our miferics were laid 
 upon him, and through his wounds wee are htaled : wee all went 
 aftray like (hcepc, every one hath looked upon his own way : and yet 
 wee could not help our felreS) but wee went as miferable halfe flaine 
 ftieepe, and wee muft let the Devill ( in the Anger of God ) doc with 
 us what he will : for wee beare on us a monftrous Garmenr,and ftand 
 in great ignominic before Heaven and Hell. 
 
 40. Even as God <* reproached Adam, in the Garden of tdat, when ^ Or, fcerncd* 
 he had put the outward Garment upon him, faying j Behold, Adam is 
 become as one of us. All this reproach [ and fcorne 3 muft the Man 
 Chrift cake upon him : alfo all torment and mifcry into which Adam 
 was fallen, this Champion in the Battle muft beare upon him before 
 his heavenly Father j and there was the Lambc of God, and he hung 
 upon the Crofle as a Patient Lamb, in our ftead : for wee fliould have 
 been affliftcd Eternafly in our Crofle-Birth ; and therefore there 
 
 Z z hung 
 
5 54 Of the Sufferings ^P^g-> '2>eath^ and Ghap. 2 5« 
 
 harg in great Patience ( as an Obedient Lamb for the (laughter ) the 
 Prince of the Eteiiiall Life, and fet himfelfc before his Fadier,as if he 
 e Or, Guilty, himfelfe were f the Tranfgreffour. 
 
 for, bidden ^^^ gate of the Great ^Secret, 
 
 Myfiay. ^i. Heare my beloved Reader : if thou art borne of God, open the 
 
 eyes of thy Spirit wide, that the King of Glory may enter into thee, 
 and opea thy underftanding : confider every fyllable : for they are of 
 
 S-Or 7>umb. g'"^^^ moment, they are not s mute, neither are they, from a blinde 
 Centre, brought forth into the Light. Behold, here hung on the 
 Croffe God and Man : there was the Holy Trinity : there were all the 
 Three Principles •, and the Champion ftuod. in the Battle. 
 
 42. Now which was the Champion in the Battle ? Behold, when 
 Chrift had finifhed, he faid •, Father I commend my Spirit into thy hands, 
 and he ir.clmed his hcad^ and departed. Behold, his Father is the King- 
 dome. Power, and Glory, and in him is All j and AH is his : the Love 
 is his Heart •, and the Anger is his Eternall Strength > the Love is his 
 Light •, and the Anger, is the Eternall Darkneire,and maketh another 
 Principle, wherein the Devils are. 
 
 43. Now it was the Love that became Man , and had piK on our 
 humane foule : and the foule , that was enlightened from the Love, 
 andftood with its Roote in the Anger, as in theftrong Might of the 
 Father i and now the New Man ki the Love, commended the foule to 
 the Father into his Might, and ** yeelded up the Earthly Life, [ which 
 proceeded 3 from the Conftellations and Elements •, t/iq^ the King- 
 dome of this world -, and fo the foule now ftood no more in the King- 
 dome of this world, in the ■ fourceof Life, bat it ftood in Death : for 
 the Kingdomc of this world, ( the blower up f of Life, 3 the Aire, ) 
 was gone. 
 
 44. And now there was nothing more on the foule, but onely that 
 which it felfe is ( in its own Eternall Roote ) in the Father. And here 
 wee fhould h-^ve remained in the Anger, in the dark Hell : but the 
 bj-ight Father in his Glory, tooke the foule to him, into the Trinity. 
 Now the foule was cloathed with the Love in the Word, which made 
 the Angry Father (in the innetmoft fource of the foule ) pleafant, 
 and reconcilable, and fo in this Moment (in the Effences of the foulej 
 the loft Paradife fprung up againe : whereupon the Earth trembled, 
 {^ z/;\. the Out-Birth out of the Element, and the Sunne, the King of 
 the Life of the Third Principle, loft its Light : for there rofe up ano- 
 ther Sijnne, in Death ; underftand, in the Anger of the Father, the 
 Love was fhining like a bright Morning Starre. 
 
 k 7{iite tttt of 45. ^ And thus the Body of Chrift ( on the foule ) was the pure 
 Vfhat the Sun Element before God ( out of which the Sunne of this world is gene- 
 is proeeedciL ratedfj and the fame Body included the whole vorld, and then the 
 
 Nature 
 
 ^\^Hittedor 
 left, 
 
 \ Or, aSlive 
 proper tie. 
 
Cfaap. 2 $ * ReJurreBion ofjefm Chrifl, 
 
 Nature of this world trembled, and the Scony Rocks cleft in funder 5 
 for the fierce wrathfull Death, had ( in the Fiat ) congealed and con- 
 creted the Scony Rocks together : and now the Holy Life went into 
 the fierce wrathfull Death, whereupon the Stones did cleave afunder, 
 to (hew, that the life ftood up agaiiie in Death , and did fprimg forth 
 through Death. 
 
 4<5. And then alfo the holy Bodies went cut of the Graves j ( con- 
 fidcr this well ; ) thofe that had put their truft in the Mcfliah, had (in 
 thePromifc^ gotten the pure Element for a new Body j and novv 
 when the Promifed Saviour, went through Death into Life, and put 
 on that pure Element for a Body, then their foules in the Saviour, 
 ( in whom they ftood ) in hope, gat the upperhand, and put on their 
 new Body, ( in the Body of Chrift, ) and lived in him, in his [ power 
 andjvertuei there were the holy Patriarchs and Prophets, who in 
 thJ6 world, had put on the Treader upon the Serpent, in the Word 
 of God : wherein they had prophefied of him, and wrought Miracles i 
 they were now quickened, in the vertue of Chrift : for the vertue of 
 Chrift fprung up through Death : and reconciled the Father, who 
 held the foules captive in the Anger j and they now entered , with 
 Chrift, into Life. 
 
 47. Heere yee beloved Sheepe obferve : When Chrift dyed.he did 
 not caft away his Body ( which he had htere ) , and yeelded it up to 
 the fourc Elements to be fwallowed up, fo that he muft have wholly a 
 ftroDg Body j no : but ' the fource ^ or property ] of this world, 
 which is in the Starrcs and Elements, and the "^ Incorruptible Iwal- 
 lowed up the Corruptible, fo that it is a BoJy, which livech ( in the 
 vertue of God) in God •, and not in the Spirit of this [foure Elemen- 
 tary 3 world : and Paul faith concerning the Laft Judgement i That 
 the Incorruptible ( vi-^. the New Man )jhill ovev-cloath the Corrupti- 
 bUy andJbaUftvatloiv up the Corruptible j fo that Death fhall be made 
 a fcorne ; according to that faying *, {_ Death ~\ where U thy Sting ? 
 O Hell, TV here u thy Vi£iory? 
 
 48. You muft know, that ChriftX while he lived upon the Earth, 
 and all wee, that are new- borne in him ) have and carry the heavenly 
 flefh and bloud in the earthly [ Man 3 ' and wee carry it alfo in the 
 New Man, in the Body of Chrift. And when wee die thus, in the old 
 Earthly Body, then wee live ( in the New Body ) in the Body of Je- 
 fus Chrift, and fpring up in him out of Death ; and our fpringing up, 
 is our Paradife, where our EiVences fpring up in God, and the Earth- 
 ly is fwallowed up in Death, and wee put on our Lord Jefus Chrift y 
 not onely in the Faith and Spirit, but in the vertue l_ and power j of 
 the Body, in our Heavenly Flefh and Bloud i and fo wee live to God 
 the Father in Chrift his Sonne, aod.the Holy Ghoft confirraeth all our 
 Doings j for all what wee fhall doe, it is God doth it in us. 
 
 Z z 2 4?. And 
 
 355 
 
 ^ He hath laid 
 
 of. 
 "" Corrupt k ft 
 put on iHSor* 
 rkption* 
 
49. And thus there will be ^TabtvnacltofOad wtbMen : and 
 the Body of Cbrift will be Oar TtmpUy wherein wee fhall know and 
 fee the Great Wonders of God, and fpeake of them with rejoycing. 
 And that is the Temple, the New ]erufalemj of which the Prophet 
 £^f/^Je/ writeth. 
 
 $0. And behold, I tell you a Myftery : as all whatfoever Adam was 
 guilty of, muft ftand yet [ and be manifeftcd] in this world on the 
 Body of Chrift, and muft be feene in this world ', fo alfb you (hall fee 
 this Temple ( before the time » that the Incorruptible Ihall wholly 
 fwallowup the Corruptible) in the Lilly in the Wonders: where the 
 n piercemfe " Anger oppofeth the Lilly, till ic be reconciled in Love , and till the 
 andTyrannj. "Driver be put to open fhan>e (aswasi done alfo in the Death of} 
 p opprejfour. Chrift ) which the ]twes hope for. But their Scepter is broken^ and' 
 the life l^andeih in the Birth of Chrift j yet they come from the emfe- 
 ofthe World, and goe out from Jem^tf againe into the Holy Jfr«/rf- 
 P Perfecutor, ^^^^ ^^j ^^^^ ^- ^j^ ^y^^ La/nb •, thu h a mft^ier j but the P Driver is ra- 
 SupprcJIoury Y^^ captive : and therefore wee fpeake thus wGnde^^f^Hy : and at pre- 
 Opprefeur^ f^^^ ^^^ ^^^l not be underftood, till the P-Hdntef is deftroyeid : an<J 
 or Tyrant. ^y^^.^ Q^^^ 1^^ cometh to us aeaine, afldftahdeth in the i val/cj ofjt- 
 
 Ih^ 9ib^r gate of th fufferi/tgs of Chrifl* 
 
 , ^T. It is cleerly fhewed to us,whercfore the Man-Chrift',muft thns 
 
 ffiffer himfelfe to be mocked, dcfpifed, fcourged, Crowned^ [_ with 
 
 Thornes ] , and Crucified : alfo wherefbre he muft eiKlore tobecry- 
 
 ed out upon for one that hid a DevH) : and< wherefore he muftbe ft) 
 
 fpoken agalnft by the wife and Prudent : alfo wherefore the fimpk 
 
 people onely hung to him, and but fome few of the Honourable and 
 
 Richof this world. Though indeed wee (hall no^ pleafe every one, 
 
 yet wee (peak not our own words,but wee fpeake ( in our knowledgej 
 
 and driving in the Spirit, ) that which is (bewen u&of God: therefore 
 
 underftand [and conlider J it aright. 
 
 "^btsocait. §2. Bsehold, therGniltleffeManChrift> wasfetinowftead, inthe 
 
 Anger of the Father : he muft reconcile n and fatisfiej not- onely aH 
 
 that which <4i5f<j« had made himfclft guilty of, (by his going fortll 
 
 from Paradife into the Kingdome of this world, and fo fell fonlely in 
 
 the prefence of God, and was fcorned of all the Devils-, ) buc Q he 
 
 muft make attonenicnt for J all that which was done afterwards, and 
 
 which is ftiU done, or (] will be ]] done by u«. 
 
 $3. And this wee f6t before your eyes, in the knowledge of Godj 
 and in true earneft Sincerity ', not that wee will defpife any Man, aod 
 exalt our felves : wee would rather be banifhed from this world, than 
 that wee fhould feeke our own Praife, in Pride ; that is but dung and 
 drolfc, and the Spirit of knowledge would not ftay with usithisought 
 
 well 
 
Cliap.2 5. RefarreBiiJi ofj^fas Cbrifl. ^ 5 7 
 
 well to be con&dettd. Therefore wee will wrkc ( in our knowledge ) 
 for our felves, and leave the event to God. 
 
 $4. BehokJ, when Adam cntred into this world. Pride wrought in 
 him, he would be as God, as Mofes faith ', the Serpent ( the Devill ) 
 perfwaded him to it j He [Man 3 would have the Third Principle 
 working and flowing in him j and thereby he lod God, and the Ring- 
 dome of Heaven : But that it is true that Pride aAed in Man, looke 
 upon Cain , he would be Lord alone , he would not that his brother 
 flioald be accepted before God, fearing that hefhouldthen get the 
 Dominion, and therefore he flew him. 
 
 55. Andfo^ai« and hisSucccflburs havefetup a Potent Jting- 
 dome : from whence Dominion proceedeth, whereby one Brother 
 afpireth above another, and have made them flaves. And thus horri- 
 ble Tyranny hath been hatched i and the Potent have done whatfoe- 
 vcr they lifted : he hath opprelTed the n«edy at his plcafure : he hath 
 gotten tohimtheKingdome of the Earth, and therewith exercifctii 
 Tyranny, wickednefle, and wrong, and yet men muft fay to him, it Is- 
 right : he hath contrived all forts of Policy and cunning Devices, and 
 made Lawes of them Tand eftablifbed them for Right] and afref wards 
 fold them to others for Rights , and hath brought up his Children 
 with wickedncffe and fallhood.He hath beaten downe the Confcience 
 of tlie fimple-hearted irvhis good meaning : he hath invented Rights, 
 which in his Lawes, fervc to promote his deceit,contrary to the light 
 of Nature: all reproach and Blafphemies have fubfifted in his ftrength 
 and authority, whereby he hath terrified the fimple-hearccd, that his 
 power might be great. 
 
 56. Thus faifhood is wrought with falfhood, and thelnferiour is 
 become falfe alfo : who hath fet lyes to fale for trurh , and fo falfly 
 cheated his fupetiour ', from whence is growne,curfing,fwearir^,ftea- 
 ling, and murthering, fo that they have continually held one another 
 for cozening cheatersi lyars» and un)uA ;, for they arefo indeed, and 
 
 ^ they have exchanged words for words, and ther,ev»ith in lyingaod in ^TbcSnperiour 
 truth alfo, they.rub one another with the bitter unfavoury falc of De- *fid the In/erh 
 vils in the Anger of God, whereby the Name ol Gud is blafphemed our have rc- 
 and abufed, and the World is found [ to be J iu the Anger of God, turned the re- 
 and is become a Den of Theeves and Murtherers. proacb one up- 
 
 $7. Seeingthen out of this unrighteous people, there fhould an on another. 
 hoift [or Generation ] be borne to the Kingdome of Heaven y and 
 feeing none lived upon Earth that was not defiled with this wicked- 
 neffc : and yet that, iiv the Love of God there was a poffibilicy found 
 [ that fuch a Generation might be brought forth out of Mankinde ] ' 
 fo that wee (whoareforiy and grieved at this fore-mentioned evill 
 Beaft,and detire to goe out from it) might come to the Grace of God» 
 and yet no otherwife,bac in this Chrift; : And yet that it is daily found 
 
 among 
 
358 
 
 « If herein the 
 
 New Mm 
 Hveth. 
 
 uer, Holy 
 Men. 
 
 Of the Su^ering^ Dpng^'Death^ and Chap, a 5 ; 
 
 among the Regenerated Chriftians, that the Old EartWy Body is fo 
 kindled in luch wickedneffe, and that (although they would fainegoe 
 out from. it,and leave it quite,)yet they cannot jfor the Anger hold- 
 eth us captive in the Old Man, and the Devill is Lord therein, who 
 driveth the Body (in the Spirit of this world) often into evil! and 
 wickedneflc, which Man intended not to doe •, for the wiekcdnefle of 
 the ungodly ( by his curling and falfhood J kindleth the Anger of the 
 * Old Man : and although he be inwardly [_ new ^ borne in God, yet 
 it is not knowne. 
 
 $8. Therefore ( feeing our falfhood and unrighteoufneffe, asalfo 
 our offences are manifefted before Godjand appeare in the Tin^ure, 
 and that wee could not [ othcrwife ] be freed from fuch evill ) Chrift 
 hath taken upon him ail our tranfgreflions,and fuftered himfelfe to be 
 accounted one that had a Devili, and a forcerer,feducer,and deceiver, 
 as if he would have fet up an Imperiall Crowne for himfelfe , as the 
 High Pr»efts laid to his charge •, he fuffered himfelfe to be mocked, 
 fcourged , fpit upon , and fmitten on the face : he fuflfered a falfc 
 Crowne of Thorncs to be kt upon his head ■, and as wee proceed a- 
 gainft one another, and vex one another with falfhood and malice, 
 upon Earth, where the Potent doth what he liltcth, to fatisfie his an- 
 ger, and as wee revile, deride, mock, vilifie, and fend one ano:her 
 to the Devil! , to deprive one another of their credit and repu- 
 tation through falfhood j fo mu(\ Chrift therefore take all this upon 
 kirn. 
 
 5p. And you fee cleerly, that the wicked Pharifees and Scribes put 
 thefe things upon him •, for thefe things did not happen to him for 
 nothing, or without Caufe i for it was of neceffity to be fo : for the 
 Pharifees, Scribes, and Rulers, had put that in his difh,for him, which 
 he mufl eate. Or fhall wee be filent, wee mult tell it,though it fhould 
 cofl us our life. 
 
 do. Behold thou wicked Antichrift, thou art the fame which rhou 
 haft alwayes been, thou art an old, and not a new ( Antichrift_, '\ rhy 
 cunning policy is borne in the Anger of God-, the Devill rciacheth 
 thee to doe what thou doeft : Among Princes and Kings ( who have 
 their ground and foundation in Nature ) thou ftirreft up to warres 
 and diflentions,that thou mighccft be advanced by them, through thy 
 deceit, hypocrifie, and knavifh futtle cunning policy^ this thou doeft 
 out of Pride \ thou perverteft the Scriptures of the " Saints, to pro- 
 mote thy vapouring haughtineire,and art a Murtherer of foules, thou 
 caufefl mockings among the ignorant, fo that they think ( when they 
 many times perfecute a holy foule ) that they doe God good fervicc 
 in it : thou teacheft them fo, or elfe they would not thinke any fuch 
 thing s thus thou workeft Confufion , and art BabeUt a Habitation of 
 Whoorcs, and of all Deyils i even fo faith the Spirit. 
 
 41. This 
 
Chap. 2 5 . RefurreBion of Jefus C^jrijh 35^ 
 
 61, This is their courfe one among anorher, one rcproachech and 
 condemneth this, the other that, and it is a cencinuall howling of De- 
 vils i all manner of Lowe, charity, and union is extinft, the mouth 
 fpeaketh one thing, and the heart thinketh another : they all cry out 
 one among another, and none knoweth where the woelyechi And 
 Chrift muft thus take all this upon him •, Many ignorantly cryed ( by 
 the infkigation of tlie High Pricfts ) Cmcifie h m, ouc.fic h m, hs hath 
 made uproares and difturbance among the people, and yet knew not 
 
 any caufc why they (aid fo. And fo it is at this day, if Antichrift *en- * P'ide any 
 trappcth any in his ficrceneffe i he cryeth out upon him for a feftary, ^^-^^ reprovt 
 a fchifmatick.a difturber of the peace,and maker of uproares,and then e^f^ & vk- 
 all cry, A Heretkk, A Heretick, and yet their hearts can fay no cvill li/:daefe' 
 of him. 
 
 62. Thus behold, thou falfeOppofer of Chrift, and Author of all 
 uproares, mifchiefe, and difturbance upon Earth, how many ignorant 
 filly people are there under this thy reproachful! blafpheming> which 
 thou many rimes caufeft to lay afpertions upon a holy foulc Behold, 
 now if that perfecuted foule (hall cry to God for deliverance, then ic 
 
 all comech to be a Sub(\ancc, 7 and an ElTence before God i And now T Or,«a remevt^ 
 
 if thofe poore foules many times ( which thus ignorantly have flande- brance before 
 
 red a holy foule ) come before God, and would fainc be faved j then Gad. 
 
 if Chrift now had not taken all thelefalfe reproaches and afperfions 
 
 upon him, and reconciled his Father in himfclfewith his Love, where 
 
 would you poore finners abide ? Therefore Chrift commandeth us to 
 
 forgive [_ others ] , as his Father in him hach forgiven iis : if wee doc 
 
 not fojthe fame meafure that wee mete to others, wee fhall have mea- 
 
 fured unto us. 
 
 The Gate of a Poore Sinner. 
 
 €^. Therefore thou beloved Soule : if thou art fallen into .heavy 
 fihnes and blafphemies, through the deceit of the Anciehrift, and the 
 feduftion of the Devil! and his followers : Confider thy felfe inftantly, 
 continue not therein, nor doenotdefpaire in that condition : forgive 
 thy adverfary his faults, and pray to God the Father, for Chrilts fake, 
 "who hath borne all our \yickednelTe\jnd in'quities upon him ( as a pa- 
 tient Lamb) *, and they fhall be forgiven thee. N.iy, wee fhould not 
 in Eternity have ever been able to come our of this cvill and wicked- 
 neffe, if the * Mercy of God ^ without our knowledge or dclcrt ) had * Barmhertz- 
 not helped us out of it. . ' igkeif, A/er- 
 
 64. Ohowwhollyofmeere[ Me'-cyandjGracehathGodthe Fa- cifulnejfe. 
 ther given us his Sonne, who hath r.kcn upon him our tranfgrefrions, 
 and reconciled -him in his A'lger, AM Men are invited to this Grace, a j-^f,^ Father 
 of what condition foever they are, they may all come, whether they 
 be TurJies, Jevres, Heathens, or Ghriftians, or what name foever they 
 
 ar« 
 
3^0 of the Suffer i?9g^ ^ji^g^ Death^ and Chap. J 5. 
 
 are called by, none are excluded : all that arc weary and heavy laden 
 may come to Chrift,he will receive them and refrefh them alljas him- 
 fclfe faith : and v/hofoever teacheth,or faith ocherwife, or feekech any 
 other way, is the Antichrift, and cntreth not by the true Doore into 
 the Sheepfold. Amen. 
 
 ^$. And now if wee confider the fcornings, defpifings, and mock- 
 ing of Chrift, and that all was done by the inftigation of the Great 
 ones •• and that commonly they were the poore filly people that fol- 
 lowed him, except fome few that were wealthy : wee then cleerly 
 finde that which Chrift faid j Xhet a rich mm xvUl hardly enter wo the 
 l{ingdomt of Heaven. This is not meant concerning their riches, but 
 concerning their vaine, glorious, proud, and covetous life , whereby 
 they confume the fwca-t of the needy in Pride,and forget God. O how 
 hard it is for one that is proud, to humble himfelfe before God and 
 p/Ian : and the Kingdome of Heaven confifteth onely in the vercue 
 and power of Humility. 
 
 6$. Yet it is fecne that fome wealthy people did draw neere to 
 Chrift: whereby it maybe perceived, that the Kingdome of Heaven 
 confifteth not in mifery onely,but injoy in the Holy Ghoft •, and none 
 ought to efteeme hipnlelfe happy, becaufe he is poore and miferable : 
 he is in the Kingdome of the Devill neverthelelfe, if he befaithleffe 
 and wicked. Alfo none that is rich ought therefore to raft his goods 
 and wealth away, or give them to be fpent lavifhly, in hope to be fi- 
 ved in fo doing : no friend^the Kingdome of Qod confifteth in Truth, 
 in Bighteoufneffc,and in Love towards the necdy,to be rich danmcth 
 none, that ufe it aright •, thou needeft not to lay downe thy Sceprer, 
 b Or, felitary and run into a '' Corner, crying, that is but hypocrifie : thou mayeft 
 refer ved life, doe righceoufuefle, and better ferviceto thi Kingdome of God, in 
 iuaCloifter or holding thy Scepter by helping the oppreffed, proteding the I<jno- 
 ^enafieryyOr cent j and granting Right aud Juftice, not according to thy Cove- 
 Private life, toufneffc, but in Love, and in the fcarc of God ; and then thou art al- 
 fo a Brother to fofcph of Arimithea, and fhalt ftiioe brighter than o- 
 thers, as the Sunne and Moone compared with the Starres. It is one- 
 ly the pride, covetoufneffe, envie, falfhood, and anger , that is tfci/K 
 Crowne of the Devill y therefore conceive it arig.ht. , \ 
 
 Of Chrifis Reft i» the Grave [^Qr StpuJehre,^ 
 
 57. Wee know that the Body without the Spirit, is a thing that 
 
 lyeth ftill J for though the body of Chrift C the Holy Elenaent genera- 
 
 « EartnhcrtTc ted in the ' Mercy ) is from God j yec the mobility and life ftandeth 
 
 i^eit. onely in the Peity, and in us Men, in the Spijrit of the, foule, and in 
 
 the Spirit of the Great World, which arc unftvercd in this Body up- 
 
 00 Earth. 
 
 d8. Therefore now the qucftion is, Where the foule of Chrift was 
 
chap, 2 5 • RefurreRfon of Jefus Cf^rifl. 3^1 
 
 all che time that the body did Reft in the Grave ? Beloved Reafon,doe 
 not like thofe, that are blinde concerning God, who fay, the foule [ of 
 Chrift ] went away from the Body do.vnc into Hell into the Earth, 
 and during that time, in the Divine power and vertue -, aflaulted the 
 Devils in Hell : and bound them with chaines , and deftroyed Hell. 
 Oic is cleane another thing. The Saints riling out of the Graves at 
 the hourc of the Death of Chrift j declareth otherwife. 
 
 6p. Reafon knoweth nothing at all of God, and if it be not pofTible 
 to attaine further from the Gift of God, doe not defcend downe into 
 chat Deepe » but in finglentffe of heart ftay <* on the Article i it will d nefi conten- 
 not endanger thy happineffe : God iooketh oncly upon the will of ted -iviih ibat 
 the Heart. Thou muft not fearch fo deepe into every thing, if it be rvhkh the 
 not given rhee, as it is to this Pen -, this Pen writeth in the Counfell Scripture 
 of God, ( that which the hand knoweth not, and fcarce underftandeth faith. 
 the leaft fpark of it ) and yet very deeply, as thou feeft^that the things 
 to come are fhewen in a very difficult depth, which God alone will tQ^g ^^z,;^ 
 difcover in due time, v^hich is « unknowne to us. jy^^fj ^^ known 
 
 70. Thou know eft that God himfelfe is ail, and there are but jQyc * 
 Three Principles ( vf^. Three Births of diftindion ) in his Effencc •, 
 
 or elfe all things would be one thing, and all were meerely God, and 
 
 if it were fo,then all would be in a fweet mceknefie : but where would 
 
 be the Mobility, Kingdome, Power, and Glory ? Therefore wee have 
 
 often faid •, the Anger is the Roote of Life: and if ^ic be w.thoutthe 
 
 Light, then ^ it is not God, but Hell fire^but if the Light (hinc there- ^^^ ^»gcr, 
 
 in, it becometh Paradife and fulneffe of Joy. 
 
 7 1. Therefore wee can fay no etherwife of the foule of Chrift, but 
 that he commended it into his Fathers hands, and the Father took it 
 into his Divine powers it ftood with its Roote therein before : but its 
 own Roote, was ( without the Light of God, ) in the Anger. And now 
 the foule of Chrift came with the Light of God into the Anger •, and 
 then the Devils trembled, for the Light tookc the Anger captive, 
 and che Father ( underftand, his Anger) in the Kingdome of Heaven 
 was Paradifc, and in Hell remained to be Anger ftill. For the Light 
 fhut up the Principle of Hell, fo ( to be underftood, ) that no Devili 
 dareth to take one glimpfe [ of light ] in thither , hie is blinde before 
 the Light, and [ the Light ] is his terrour and fhamc. 
 
 72. "And fo thou muft not think that the foule of Chrift was then 
 gone a great way from his Body ■■, for all the Three Principles were on 
 the Croffe, why alfo not in the Grave ? at that very mornenc , when 
 Chrift laid oft' the Kingdome of this world, the fouJc of Chrift preffed 
 into Death, and into the Anger of God, and in that very moment, 
 the Anger was reconciled in the Love in the Light, and became Para- 
 dife : and the Devils were captivated in the Anger in themfclves, to- 
 gether with all wicked foules : and fo inftantly the life did fpring up 
 
 A a a through 
 
l6z Of the Su^ering^ ^P^g-i '^^ath, and Chap. 2 J. 
 
 through Death, and Death was deftroyed, and made a fcome \ yet to 
 the wicked ( which rcmaine in the Anger ) it is a Death, but in Chrift 
 h is a Life. 
 
 73. Thus the foulc of Chrift rcftedin the Grave> in the Father, 
 forty houres prefent with its body ', for the Heavenly Body was not 
 dead, but the Earthly onely, thcfoule fprung up in the Heavenly 
 through Death, and ftood forty houres in Reft •, thefe were the forty 
 houres, in which Adam was afleepe , when his wife was takien out of 
 him : as alfo the forty dayes when M.o[ti was on the Mount [ and l[- 
 rad was tempted to try J whether it were poflible to live in the ver- 
 tue or power of the Father in the Kingdonie of Heaven. But when it 
 was found to be impolTible. then prefently the people fell away from 
 the Law of the Father ( vi-^ixon\ the Law of Nature ) : and worftiip- 
 ped a Calfe that they had made, to be inftead of God : and Mofx 
 brake the Tables of the Law. 
 
 74. And God fpake further to Ifrad in the fire,that they fhould fee, 
 that it was not poflible to enter iato ihe Land of Proniife (" {_ into ] 
 Paradife ^ till the tight ft^Jhua ot fefm came, who fhould bring them 
 through Death into Life : confider this further : I will (ctitdowne 
 very cleerly in the other Bookes concerning the Tables of Mofes v 
 fearch for it, and you will finde the whole ground, of whatfoever JHo- 
 fes hath fpoken and done. 
 
 Of C^rifls RefurreBion out of the ^rave, 
 
 7$. As /4i«;» went out of the cleere Light of God, into the dark 
 Kingdome of this world, and thefouleof^<!/<»«» ftood between two 
 dark Principles (as between Death and Hell ) and grew up in the bo- 
 dy i fo alfo would Chrift ( in his growing body ) rife up from the dead 
 at midnight, and make the night in his holy body to be a cleere Eter- 
 nail Day, whereinto no night ever came,but the Light of God the Fa- 
 therland of the Lamb fhone therein. 
 
 . 7(5. Thou fhouldft not think that the foule of Chrift thefe fortie 
 houres was in any other place than in the Father, s and in his body, 
 where it fprung up ( in great meeknefle upon the perfecution Q it 
 had J ) as a Rofe, or faire flower out of the Earth ; as alfo our foules 
 in our Reft, in the Body of Jefus Chrift ( at the Laft Judgement-day 
 in thedeftruftion of this world ) fhall in the new body breake forth 
 
 zAsfiregoeth 
 out in the Iron 
 by the waters 
 quencbrng or 
 {iUmgofity 
 and yet re- 
 mainetb in. the 
 Iron in its 
 own princi- 
 ple. 
 
 ^ Ourapfoiw 
 ^tedtim^ 
 
 againe out of the Old ; and in the meane while the foule groweth up 
 in the Holy Element, in the body of Chrift, till *» oar forty houres alio 
 come about, and not one houre longer, than the appointed time is. 
 Thus is the body of Chrift in the power or vcrtue of the Father, 
 ( through the foule ) rifen againe and gone forth , and hath in it the 
 Light of the Holy Trinity. 
 Tjf Itvfis nq^ needfull that the Stone fhould be rowledaway 
 
 [from! 
 
Chap. 1 J . RefurreBion ofjeftts Chrift. 
 
 C from the Grave ] , bat to convince the blinde Jewes, that they 
 might fee it was but folJy in them to goe about to detaine or fhut up 
 God : alfo becaufe of the Difciples weake Rcafon, that they might fee 
 that he was r i(en for certain : for when the Stone was rowled awayj 
 they could goc into the Grave and fee it themfelves. 
 
 78. Alfo the Angel appeared to them there,and comforted them : 
 Thus will Chrifi: comfort his afflided ones , who are afflided for his 
 fake : yea he is [ prcfcnt ] with them, as he was with Mary Magck- 
 Icne, and with the two Difiriples going to Emau^. 
 
 79. Thou muft know, that no Stone or Rock,can keepe or reralne 
 his body, he pierceth and penetrateth through all things, and break- 
 eth nothing : he comprchendeth all things, and the thing compre- 
 hendech not him : he comprehendeth this world, and the world com- 
 prehendech not him : he is hurt by nothing, the whole fulnefle of the 
 IJeity is inhim : and is not included ki anything : ' he appeareth a 
 Creature, in our Humane forme, in the fame ''dimenfious chat our 
 bodies have ; and yet his body hath no end or limit ■, he is the whole 
 Princely Throne of the whole Principle. 
 
 80. Wjnen he was here upon Earth in the earthly Man , his out- 
 ward body was circumfcribed and limited, as our Bodies are : but the 
 Inward body is unlimited : for wee alfo ( in the Refurreftion in the 
 Body of Jefus Chrift ) arc unlimited, yet vifible and palpable or com- 
 prehenfible, in the heavenly flefh and bloud,as the Prince of life hun- 
 fclfc is f ' wee can in the heavenly figure [ or fhape '} be great or lit- 
 tle, and yet nothing be hurt or wanting in as , there is no need of 
 comprelfmg the parts of that body. 
 
 81. O dcare Chriftians, leave off your Contentions about the body 
 of Jefus Chrift : he is every where in all placet, «^ yet i« the Heaven •, 
 and the Heaven ( wherein God dwelleth ) is alfo every where : God 
 dwellcrh in the body of Jefus Chrift, and in all holy fouks of Men, 
 even when they depart from this outward body •, and if rhey be rege- 
 nerated, then they are in the body of Jefus Chrift,even wfeiie they arc 
 in this Earthly body ; A foule here in our body upon Earth, hath not 
 t;he body of Chrift in a palpable fubftance, but in the word of power 
 C or vertuej which comprehendeth all things : in Chrift indeed body 
 and power is one [ thing] i hut wee moft not anderftand Lchis,of the 
 foufc Elementary ] Creature [_ which is ] in this world- 
 
 82. And the Spirit "fignifieth, diat if you doe not kaveo^this 
 ContencioB, you fhait luve no other figne j^giv^nyooj chen the 
 ° %nc of B^St in fire, in zeale, tt»c z«alc (hall dcvoure yoti, and your 
 contention muft devotire your fclves, you muft confumc your felves ■■, 
 therefore are you not madd ? Ane yee not all Brcdiren,fe are yec not 
 all in Chrift ? If you did convcrfe in Love, ▼hat (lioajd you need to 
 ftrjve about yoar Native Countrey ("wherein you dwell) ? O leave off, 
 
 Aaa 2 your 
 
 3*3 
 
 '■ Nofe. 
 
 ^ Circurxifcrh' 
 
 tion and b,-g- 
 
 nejfe. 
 
 ^ptt. 
 
 Note. 
 
 " Or, Tvitnc/- 
 fab. 
 
 o n'ben the fire 
 divoured the 
 unbeUeving 
 Captaines and 
 their fifiici. 
 
3^4 ^/^^^ Sujf'eringy J)yi»g^ Death^and Chap.25, 
 
 yoar caufe is cvill in the fight of God, and yee are ail foui.d to be in 
 Babell \ be advifed : the day breaketh : how long will yee keepe Com- 
 pany with that adulterous Whore ^ Arife, your noble Virgin is ador- 
 ned in her Orient Garland of Bearle : fhec wcareth- a Lilly which is 
 raoft dclightfome : be brotherly , and fliee will adorne you indeed^ 
 7{«te. P wee have feene her really, and in her Name wee write this. 
 
 '^ * 85. There is no need of Contention about the Cup of Jefus Chrift, 
 
 his body is really received in the Teftament, by the faithfull, as alfo 
 his Heavenly Bloud, and the Baptifrae is a Bath Cor Laver] in the vva- 
 ' tcr of the Eternall Life ( hidden in the outward [ Baptifme with wa- 
 
 ter ] ) in the Word of the Body of Chrift. Therefore all Contention' 
 [ or Difputation ] is in vaine : be in Brotherly Love, and forfake the 
 Spirit of Pride, and then yee are all in Chrift. 
 
 84. Thefe very deepe and difficult matters are not profitable for 
 you, you ought not to looke after them ; wee muft onely fet them 
 downe, that you may fee what the ground is •■, and what the Errour is. 
 For wee are not the caufe of thefe Writings , but you ( in your high 
 puffed up Luft ) have ftirred up the Spirit, that you might finde out 
 the thoughts of your hearts, )et the Refurreftion of Chrift be power- 
 full i^ and eifeftuall ] to you : for his Refurreftion is your Refurrefti- 
 on : and in him wee fhali grow, and flourifh, and live Eternally : one- 
 ly ftick to him,and then you cannot pcrifh inany diftreflie : for if you 
 have him, you have the Holy Trinity of God. 
 
 8$. If you will pray to God, then call upon God (your Heavenly 
 Father ) in the Name of his Sonne Jefus Chrift^ Q defiring ] that he 
 would forgive you your finnes,for the fake of his fufferings and death ; 
 and give you what is good for you , and may further your (klvation ; 
 Give up and yeeld all whatfoever is earthly, to his pleafure and will j 
 for wee know not what wee fhould defire and pray for, but the Holy 
 GhofthelpethusinChrift Jefus, before his Heavenly Father. There- 
 fore there is no need of many words [ or Long Prayers 3 > But a be- 
 leeving Soule, which with its whole Earneft [ refolved purpofe, ] 
 yeeldeth it felfe up into the Mercy of God, to live in his will, in the 
 Bodyof Jefus Chrift: and continuethconftant, then he is fore and 
 fafe from the Devill. 
 
 86. That Phanraiie about the Incerceflron of the Saints, is unpro- 
 fitable : it is but a vexation, whereby you difquiet the Saints in their 
 Reft. Doth not God himfelfe call you continually : and doth not 
 your Virgin waite for you with a Longing Defire : doe but come, and 
 Ihee is yours ; you need not fend any forraine Embafiadours : it is not 
 heere, as at Court ,• Chrift would alwayes faine increafe his Heaven, 
 in his Joy : Why ftand you fo long in doubt, becaufe of your finnes ? 
 Is not the Mercy of God greater than Heaven and Earth : what doe 
 ypumcane? There 15 nothing nwrcr you than the Mercy of God j 
 
 onciy 
 
Cbap. 2 5 . RefurreBiin ef Jefus Chrfft , ^ ^ 5 
 
 onely in your finfull impenitent Life, you are with the Devill , and 
 not with Chrift Say what you will : though you fent a Million of Em- 
 bafladours to him, if your felfe be wicked,you are but with the Devill 
 ftiJl : and there is no remedy ,but you muft your fclfe rife with Chrift, 
 and be borne anew, in the body of Jefus Chrift, ( through the power 
 of the Holy Ghoft ) in the Father, in your own foule. If thou makeft 
 a feaft [ or keepcft a folemnity J doe it for the benefit and s reliefc of q or, Mainte^ 
 the afflifted and needy, w hereby God is praifed in thy Love, and that nance, 
 is well i but if it be for the Rich Glutton, who onely ufeth it out of 
 pride and lazinefle, thou haft no benefit of that : for God is not prai- 
 fed therewith, neither doth Paradife grow theiein. 
 
 87. And doe not relie upon the hypocrifie of the Antichrift, he is 
 a lyar, and covetous, and a diffembltr : he mindeth onely his Idoll the 
 Belly, and is a Thiefe, in the fight of God : hedevoureth the Bread, 
 that belongeth to the needy : he is the Devils Hell-hound, learne to 
 know him. 
 
 88. Speaking then of the true Refurredion of Chrift , wee will alfo 
 Ihew Qfomewhat ] concerning his converfation ( thofe forty Dayes ) 
 after his Refurreftion, before his Afcenfion ; Becaufe wee know thac 
 he is become a reall Lord over Heaven, Earth,and Heil> therefore wee 
 fiiew you, how the Kingdome of this world with all the Eflences and 
 qualities thereof, hath been fubjefted to him. And although he did 
 not alwayes converfe vifibly with his Difciplcs , yet many times he 
 ftiewed himfelfe to them vifibly, palpably, and ftaying with them, 
 'according to the Kingdome of this world, according to his body t According to 
 which he had heere, which was fwallowed up by the new Body, which tlye ritlmprt- 
 he muft prefent againe, as God would hive it to be prefented : for ptrcy 0/ the 
 God is Lord of every thing, and every thing muft be changed, ( as he four Elements* 
 pleafeth, ) that he might thus ftiew his Difciples his reall Body, and 
 
 the Print of the Naylcs : which ftand in the Holy Chrift, in his holy 
 Body in Eternity ( as a figne of his viftory ) and fhi ne brighter than 
 the Morning- Starre. 
 
 8p. He thereby confirmed his Difciples wcake faith ; and fo ftiew- 
 ed, that he is Lord alfo over the Kingdome of this world : and thac 
 aU whatfoever wee fow, build, plant, eareand drinke, is fully In his 
 Almighty power, and that he can bleffe and increafe it, and therefore 
 he is not fevered or parted from us ', but as a flower groweth out of 
 the Earth, fohis Word, Spirit, andj'vowcr [orvertue] groweth in 
 every thing •, and if our mindebe fincerely inclined to him, then wee 
 arc bleffed of him, in body and foule : but if not » then the curfe and 
 the Anger of God is in all things, and wee eate death in all fruits 
 £ or food ] . And therefore it is that wee pray, that God will blefle 
 our meaceand drinke, alfo our bodies and foules in Chrii^ and chat is 
 right. 
 
 90. Secondly, 
 
^ Or , worlilvg 
 property oftbt 
 foure E'emen- 
 tary tvorld. 
 
 %66 Of the Sufferings Dyifij^^'Dgatby and Chap. 15. 
 
 90. Secondly ,wee intimate alfojhowChrift converfed upon Eanh, 
 forty daycs after his Refurredion, ( underftand, in the Kingdome of 
 this world, whereas yet he was in Heaven) yet he bare that Image 
 without any outward Glory or Clarity before the eyes of Men ; and 
 he had the body wholly with every ElTencc, as it hung on the Crolie, 
 except the ^fource of the Principle, which he had not j but elfe he 
 jiad all EtTences in flefh and bloud, and yet the outward flalh ftood in 
 the might [ and power ] of the Heavenly. This wee fee, by his going 
 in to his Difcipks , the Doore being fhut ; and pafled wich his body 
 through the wood c^f the Doore : Thus you may underftand, that the 
 world is as nothing ro him, and that he hath power over all things, 
 
 9 1. And further alfo wee intimate to you , that thefe forty dayes, 
 are the forty dayes of ^dtvfis being in Paradife before his fleepe ere 
 the Woman was made out of him, where he ftood in the Paradificall 
 Temptation,wherc he was ftill pure and heavenly ', And fo this Chrift 
 mufl alfo ftand forty dayes in the Paradificall fource i or condition ] 
 in the Temptation ( to try ] ( whether the body would continue Pa- 
 radificall ) before he was Glorified : and therefore he did eate and 
 drinke with his Difciples in a Paradificall manner, ( as /idam fhould 
 have done)into the Mouth, and not into the Body,for thcconfuming 
 confifted.in the vertce \_ or power 3 • 
 
 pz. Heere it was rightly tempred, whether the body would live in 
 divine vertue and power, as Auata alio fhould have done,while he was 
 in Paradife in this world : and though he were there.yet be was in this 
 world, and yet he lived not in the fource of this world, but in the Pa- 
 radificall property above the world, and alfo above the wrath of the 
 Anger in the Hell : he fhould liave lived in the fource of Love, Humi- 
 lity, Meeknefle, and 'Meicy in the friendly will of God : and fo he 
 fhould have ruled over the Starres and Elements, and t*iere fhould 
 have been no death nor frailty or corruption in him. 
 
 P3. Therefore yee Turkes and other f«perftitious People* yoa 
 fhould obferve and underftand aright •, wherefore Chril^ gave us fueh 
 Lawes : as command us not to be revengeful!: and that "when any 
 ftrike us on the one cheeke, wee fhould prefent the other to him, and 
 fo further j that wee fhould blelle them that curfe us, and doe well to 
 them that hate us, and hurt us, underftand yee this ? 
 
 P4. Behold, a true Chr ifiian ( who liveth in the Spirit of Chrift ) 
 muftalfo walke in the converfation of Chrift : he muft not walke in 
 the fierce fterne revenging Spirit of this world i bnc as Chrift lived 
 and converfed in this world, after hisRefurtcAion, and yet nor ta the 
 fourccor property of this world. And though it is nor poffibt for a$ 
 ( while wee live in the fource ol this world ^ to doc fo, yet in the ni:w 
 Man in Chrift ( wI^mti the Devil 1 hi dctti and obfoKcth ) mcc may •, if 
 wee live in meeknelTejthen wee overcome the world in Chrift : if vwee 
 _ ■ ,• --jto . recompence 
 
 »Barmhertx- 
 igkeit •, Mcr- 
 afulnejfe. 
 
Chap. 2 5 . RefurreBfon of Jefus C^rifi. 
 
 recompence Good foa Evill,chen we witneffe, that the Spirit of Chrift 
 is in us : and then wee are dead, to the Spirit of this world, for the 
 fake of the Spirit of Ohrift? which is in us ; and though wee are in this 
 world, yet the world doch but hang to us, as it hung to Chrift after 
 his Refurrcftion, and yet he lived in the Father in the Heaven, even 
 fo doc wee alfo, if w ce be borne in Chrift. 
 
 95. Therefore let this be told you yee Jewes , Turkcs, and other 
 Nations : yee need not looke for any other, there is no other Time at 
 handjbuc the Time of the Lilly •, and the figne of that [ time ] is the 
 " figne of ELat. Therefore take heed in what Spirit you live, that the 
 fire of Anger doe not dcvoure you, and * eate you up. It is high time 
 to caft ]e\ibel\r'nh her whoredomes out of the houfe : leaft you re- 
 ceive the wages of the whore i and as you revile one another , fo you 
 devoure one another. Truly , if the contentious Difputations be not 
 fnddenly ftayed [_ and thefe courfes mended ] , the fire will biirne out 
 aloft over Babel •, and thea there will be no remedy , till the Anger 
 eate up and confumc all whatfoever is in it. 
 
 9(5. Therefore let every one enter into himfelfe, and not fpeake^f 
 another, and hold his way to be falfe,but look that he turne himfelfe, 
 and have a care, that he be not found in Anger of the devourer *, elfe 
 ifhefhouHhoope, and hallow, and laughing fay, looke how Babell 
 burneth, then he muft be burnt and confumed alfo, for he is fiell for 
 that fire : and whofoever feeleth a thought in himfelfe, that doth but 
 wifh for the Anger, [ to devoure "] , y that proceedeth from BabeH. 
 
 97. Therefore it is very hard to know Babels : every one fuppo- 
 fcth that he is not in it : and yet the Spirit fhewcth mee, that BabeU 
 » enclofeth the whole Earth •, therefore let every one look to his own 
 wayes,and not hunt after covetoufneffe, for the » Driver deftroyeth it, 
 and the Stormer eatethit up andconfumeth it ; the Counfell of the 
 Wife Man will not help then : all the Wifdome of this world is folly : 
 for that •» Fire is from the Anger of G^ •. your Wifdome will turne 
 to your hurt and fcorne. 
 
 Of Cf^rifts jifcenjion tuto Heaven, 
 
 98. As wee know, when Adum had lived forty dayes in the Para' 
 difc, then he went into the Spirit of this world , whereas he fhould 
 have gone into the Trinity j for he ftood In the Time of the Tempta- 
 tion -, and if he had held out thefe forty dayes, then he had been ful- 
 ly with his foule in the Light of God, and his body in TtmaritfuKdo^ 
 [] in the Holy Ternary ] , like this Chrift. 
 
 99. For when he had converfed forty dayes ( after his Refurredi- 
 on ) in the Probt [ or Trial! ] in this world •, then he went up into a 
 Mountaine, whither he had appointed his Difciples to come,aDd went 
 op aloft vifibly, with his own body which he had oflfcred up on the 
 
 Crofie 
 
 3^7 
 
 "Seei/jr/.St. 
 * Or, confume 
 you. 
 
 y And be ii of 
 BabcU. 
 
 * Includeth &• 
 in€ompa[fetb. 
 » 7he roratb 
 devonreth all 
 that covet ouf' 
 nejfe gatbcretb 
 together, 
 ''Or, the de- 
 vouring pu- 
 wjhment. 
 
3^8 Of the Su^mHg^Djhg^Death^and Cbap.aj, 
 
 Crofie ( till a cloud cair.e 2nd did hide him from their fight ) for 2 
 fure figae that he was their Brother : and that he ( in this Earthly 
 forme and body ) would not forfake them *, as he alfo faid to them, 
 Beholdj 1 am wiihyou to the mdofthe world. 
 
 loo. Now then faith Reafon, whither is he gone? is he gone out 
 of this world, aloft above the Starres into another Heaven ? Hearken 
 my beloved Reafon, incline thy Minde toChrift and behold,! will tell 
 it thee : for we fee it and know it : not I : for when I fay we,you muft 
 not barely underftand it of my Earthly Man : for the Spirit that dri- 
 veih this Pen isfpoken of alfo •, therefore 1 write and fay wee, when I 
 fpeake f my felfe,as of the Author •, for 1 fhould know nothing,if the 
 Spirit of knowledge did not ftirre it up in mee : and there could be 
 nothing found hut in fuch a way, the Spirit would not be in any other 
 way : but he did hide and withdraw hinifelfe : and then my foule was 
 very much difquiered in mee, with great longing after the Spirit, tiji 
 I did learre how it was. 
 
 loi. Behold that which theAntients have invented and taught, 
 
 is not the Ground -, They tooke upon rhem to meafure how many 
 
 * Caelum Em- hundred thoufand miles k is to * rhc Heaven whither Chrift is gone. 
 
 pyrcum, rfcfjr They did it to this end/that they might be Gods upon Earth them- 
 
 eallit, felves, as their invented Kingd'me fheweth and t-'eclareth, which 
 
 ftandeth mterly in Babt L Bthold, when vee fpeake ot the Thronef, 
 
 it is clitane another thing than that they nr.eane : and their blindnclie 
 
 and ignorance is found , though there is a Spirit in their knowledge 
 
 which is not fo much re)efted : but that Spirit is not [or comeih not] 
 
 tx reinanofar^o [ out of the Holy Ternary ]] out of the Body of ]e- 
 
 fin Chrift, but it is cut of the High Eternity , which flieth up above 
 
 the T hrones •, which may be mentioned in another place. 
 
 102. Wee muft continue in this Throne [which is ours] > what 
 are the other Thrones to mee,where the Principalities of Angels are : 
 they are indeed our friends,and faithfull helpers in the fervice of God*, 
 wee muft look upon our own Throne wherein wee were created and 
 made Creatures , and upon our Prince m that Throne •, upon God. 
 The firft Purpofe of God ( when he created us , and beheld us in the 
 Eternal! Band ) that muft ftand. 
 
 log. This was the Throne of Lucifer, with his Legions : but when 
 he {ell,he was thruft out into the firft Principle : and then the Throne 
 in the fecond Principle was empty: in the fame Principle God crea- 
 ted Man, which fhould continue therein, and it was tempted [ to tryj 
 whether that were pcflfiblc •, and to that end it was, that God created 
 the Third Principle, ( in the place of this world, ) that Man alfo ( in 
 rbe fall ) might not become a Devill, but that he might be helped a- 
 gaine. Therefore the Enmity ©f the Devill againft Chrift is, becaufe 
 he fitteth upon his Royall Throne, and bcfidcs holdeth him captive 
 with his Principle. 104. Thus 
 
chap, i 5 . Re[urreBio*i of Jefm (^rijl, 
 
 104. Thus the place of this world ( according to the Heavenly 
 Principle,) is the Throne and Body of our Chrlft : and all ( whacfoe- 
 ver is ia this world in the Third Principle ) is his own alfo ■, and the 
 Devill ( who dwelleth in this place in the firft Principle ) is our 
 Chrilts captive {_ or Prifoner ] . 
 
 105. For all Thrones are in God the Father , and without him is 
 nothing i he is the Band of the Eternity •, but his Love in the Body 
 of Chrift ( as in his Throne ) hoideth the Anger in the Band of Eter- 
 nity ( together with the Devils ) captive. And you muft under(Und, 
 that all is creaturely, his Love, and alfo his Anger •, and as is mentio- 
 ned before* fo the difference [ diftin<^ion or dlvifion 3 is a Birth j and 
 fo it cannorhe faid, that the Devils dwell farre from Chrift, no j they 
 are neere, and yet in Eternity cannot reach to him : for they cannot 
 Jlee the dcere Deity in the Light,but are "* blinded by it,and wee fhall 
 in Eternity not fee nor touch them, as at prefent wee fee them not, 
 becanfe they are in another Principle, and fo that Principle re- 
 maineth. 
 
 10^. Thus my deare Minde, know j « ihn rhe creature of Chrift is 
 the Centre of this Throne, from whence every life procecdeth, z^/'^. 
 whatfoever is heavenly j for in that Cenrre is the Holy Trinity, and 
 not alone in this Centre, but alfo in all Angelicall Throne?,aIfo in the 
 foules of holy Men : oncly wee muft thus fpeake, that it may be un- 
 derftood. Now the Body (underftand the Creature, the Man Chiift.) 
 is fet in the midftof this Throne : and ftandeth alfo in Heaven, ( un- 
 derftand in his Principle ) fitting ^in his Throne at the right hand of 
 God the Father. 
 
 1070 The right hand of God, is where the Love quencheth the 
 Anger, and generateth the Paradife, that muft needs be the Right 
 hand of God, where the Angry Father is called God in the Love and 
 Light of his Heart, ( which is his Sonne ) •, and this bodily Throne 
 ( w^^. the whole body of Chrift) is wholly at the Right hand of God j 
 but when it is faid, tt the rtght handofGod^ then underftand, the moft 
 inward Roote of the (harpe Might of the Father, wherein the Omni- 
 potence confifteth, where the Father himfelfegoeth forth, into the 
 re-conceived will, into the meekneffe, and openeth the Gate ( in the 
 difpellingof the Darknefle ) in himfelfe : thus Chrift is fet therein, 
 and fitted! thus at the Right hand of the vertue [or power J and Om- 
 nipotence, in fiKh a manner, as wee cannot more highly cxprdTe it 
 with our Tongue, wee underftand it well in the Spirit : therefore 
 it is not needlull for you to fearch any further into it : but onely 
 lookethat you attaine the Body of Chrift, and then you have God, 
 and the Kingdome of Heaven , but wee muft write thus , becaufe of 
 the Errours in the world , and for their longings fake that are 
 therein. 
 
 B b b 108. But 
 
 ^"^9 
 
 ^As tbofe crea.' 
 tures that fee 
 iuthe dari^are 
 bliiidcd bj the 
 Sunne. 
 
 « Ai the Su»nt 
 h the Centre of 
 all that irve^ 
 meve , and 
 (prifig in the 
 jour Elementtt 
 
 ^Or, vflth. 
 
370 
 
 Of the Fe'ajl of *Fe»tecofl, Chipt 26. 
 
 log. But wheo you aske ■', Doth Chrift fie or ftand, or lye along I 
 then you aske, aslf an AlVefliould aske about hfs fack he carrieth,how 
 the Taylor made it : yec the Affe muft have provender given him, 
 that he may carry the burthen theJonger. Behold, Chrift fitteth in 
 hi nfelfc, and ftandech in himfelfc, he needeth no chaire, nor fooc- 
 ftoole:his power is his ftoole, there is neither above nor beneath 
 there. And as you fee in the vifion of Efaias, that was full of eyes bc- 
 hinde and before, above and beneath *, fo the body of Chrift, the holy 
 Trinity(hiDethin.£hfiwh©k£Qdy, and needeth no Sonne, nor day- 
 light,:, ', Ei t: b/E ; :•)<.»-/ ^ "i Kali .07oJ o^l ,;;bi(;-i^^ J'.l 
 
 I ;i i ;i0:livi 
 
 e H A p. XXV I. , 
 
 *M^ii fmu.de. Of the » Feafl of Penteco^. Of the fencing of the 
 . \ Holj (jhojt to his A^o^kSyaadthe Beleevers. 
 
 \ Sttcrifiaed. 
 
 f Clarified or 
 Brighiesed. 
 
 Exodus 24. 
 
 ^Became bright 
 anddidjhinc 
 ii\c the Sun. 
 
 The Holy gate of the Divine Poveer, 
 
 1. |L TOw faith Reafon, if Chrift afcendcd thus with his body, : 
 j^J which he ^ offered upon the Crofle, when was he Glorified 
 in hisbody ? Or how. is, his body noy ? is it now as his Difci- ' 
 pies faw him aifcend into Heaven r My beloved Reafon, my Earthly 
 eyes fee it not, but the rpirituall[eyes ] in Chriltfeeit very well. 
 The Scripture faith i Hcts'^ Glorified and Lor clover oM •, but wee will 
 open ro you, the Gate of the Great Wonders, that you may fee what 
 wee fee. , j .. 
 
 2. Behold, when God the Father had brought Ifrael into the Wil- 
 derncffe to Mount Sinai , and would give them Lawes, in which they 
 fhould live : then he commanded Mofis to come up the Mountaine 
 to the Lord, and the reft of the Elders muft ftay a farre off, iand the 
 people below the Mountaine : and Mofes went up the Mountaine a- 
 lone, to fhe Lprdy,and there appeared thebrightneffet or Glory ] of 
 the Lord, aad'on the feventh Day he called ^(j/ff ,and fpake with him 
 .O.nceming all the Lawes ? And the countenance of Mo[cs was ^ Glo* 
 rified from the Lord, fo that he could ftand before him , and fpeake 
 with hiiTJ. Thus alfo the Man Chrift in TanariofanSlo \ in the Holy • 
 Ternjry ^ ( n^ hen he was afccnded into his Throne ) was Glorified on 
 the ninth Day in the Holy Trinity. 
 
 3. Uiidei ftand it right :hisfoulein the Creature was not firft Glo- 
 rified, but his whold Body, or Princely Throne : there went forth ouc 
 of the Centre of the Holy Trinity, ilie Holy Ghoft j as you fee clecrly, 
 
 that 
 
Chap, t6. Of the fending of the Ilofy Ghoji, .,- j 
 
 thatthofe ('nvHo had put on the Spirit of Chrft) were highly en- 
 lightened : for the Holy Ghofi svent foi th from the Centre of the Tri- 
 nity into the whole holy Element, and did fip'.*- into the * Mercy of <Ba-mhertz- 
 God : and as he Triunnphed in the Body of Jefus Chrift, fo alio in his igkeit • Jklcr- 
 DJfciples, and in the Beleevers- cifulneffe^ 
 
 4. There were opened all the Doores of the Great Wonders , and " 
 
 the Apoftles fpake with the Languages of ail Nations : and fo it rr.ay 
 be feene cleerly, that the Spirit of God hid ope.:ed all the Centres of 
 all ElTences, and (pake out of them all j for Chrift was the Lord, and 
 the Heart of all Elfences, and therefore the Holy Ghoft went out of 
 allElfences, and filled the Elfences of all Men, which turned their 
 eares with a de/ire to it,and in that he preffed into all : and every one 
 heard ( out of his own ElTences and Language, ) the Spirit of God 
 fpake out of the Difciples ; and the Holy Ghoft was borne in the bo- 
 dies of all their h'e.irers, which had but an earneft defire to it, and they 
 were all fillcd-.for the Spirit of God pierced through into their hearts, 
 ashcprellisd forth out of the Centre of the Trinity into the whole 
 body and Princely Throne of Jefus Chrifij and filled all ourwardiy in 
 the Clarity \_ or Glory ] . 
 
 , $. Thus all the holy foules were filled, fo that their whole body in 
 all ElTences was nude ftirring from the exceeding pretious vercL'e Qor 
 power J which wen? forth in the. Wonders in pov-er and in '^Deeds "'Or Mlradet. 
 diat were done there. And here is fet before us die vertue [or powerj 
 of the Father in the Fire, in his fevere Omnipo'ency on Mount S'i/*.;/, 
 alfo the Still Loving vertue of the Sonne of God in :he Love and Mer- 
 cy y for wee fee that wee could nor at all live in the Father ( in the 
 fourxe of the Fire ) : and therefore l^lofes brake the Tables, and the 
 people fell away from God., , 
 
 6. But now when the Meeknefle was in the Father, then the Love 
 held the Anger captive, and [ the Love j went out of the fource of 
 the Father ( and that was the Holy Ghoft ) in the Wonders : There 
 ftood the highly worthy heavenly Virgin ( of the Wifdome of God ) 
 in her highdft Ornament, with her Garland of Pearles : there ftood 
 tP.iitry in Tcrn&rio Sancio, of which the Spirit ( in the Antients} hath 
 fpoken wonderfully j And here ^dam was brought into Paradife 
 againe. 
 
 7. And now if wee will fpeake of the Glorification of Chrift, and 
 of his body, which he vifibly ( and in that forme in which he had con- 
 verfed upon Earth } afcended wichall j then wee muft fay, that as the 
 Love of the Heart of God hath reconciled the Anger of the Father, 
 
 and holdeth it as it were captive in it •, fo alfo the Holy Ternary hath ^ ^^^ ruihi^ ] 
 comprehended the hard palpable body of Chrift, r;^.the 8 Kingdome fcp^^iy. 
 
 of this world, as if it were wholly fwallowed up, whereas it is not ^Or,voripn^ 
 
 fwallowed up, bpc the ^ fource of this world, is deftroyed in Death, properly^ 
 
 B b b 1 and 
 
5-72 OftheFeafltfPenttcoft. ehap.2^, 
 
 and the holy Ternary hath put on the body of Chrift ; not as a Gar- 
 ment* but virtually [^ or powerfully J in the Elfences, and he is as it 
 were fwallowcd up (to our apprehenfion and fight) and yet is really : 
 and fhall come againeat the Laft Judgement- Day> and manifeft hlm- 
 felfe in his own body which he had here, that all may fee himibe they 
 good or bad : and he (hall alfo cotiie in the fame forme to keepe th« 
 Judgement of the Separation j for in his Divine Glorified forme, wee 
 cannot behold him before wee be Glorified, efpecially the wicked. 
 But thus all Generations fhall fee and know him,and the unbeleeving 
 fliall weep and wayle* that they went fo out of their flefh and bloud 
 into another fource f or condition ] , when they fhould and might in 
 their own Effences have put on God , and yet did put on the King- 
 dome of the fiercencfic of the Anger of God, with the Devils *, and let 
 the fame into the Etfences of their foules, and caufcd themfelves to. 
 perifh. 
 
 8. Therefore wee fay, that in the foule of Chrift, in its Effences, 
 the clcere Deity ( vi'^ the Light of God is cooiprehended, which 
 hath quenched the Anger in the fource of the foule : and thus that 
 iGlorifietb or Light 'clarifieth the foule, and (through the proceeding vertue ) the 
 irkhimth* Tinfture is alwayes generated out of the foule, and the P^iat in the 
 Effences maketh it comprehcnfibic and palpable •, and that is the Ter' 
 nar'iHs SanSitts^ or the Holy Earth, that is, the holy flefh, for Godcn- 
 lightencth in this body, all in all. 
 
 p. Thus his earthly body is fwallowed up inGod, though indeed 
 he never had fuch an earthly body as wee have, for he was not of the 
 Seede of a Man y but wee fpeake onely of the comprehenfibility and 
 vKibilicy of it to our eyes, according to which he is our Brother : and 
 he (hall appeare at the Laft Judgement-Day in our flefhiy forme, in 
 the power of God, as Lord over all, for all power in Heaven and in 
 this world is fub)efted under him, and he is Judge over all, A Prince 
 of Life. 3 nd Lord over Death. 
 
 lo. And fo the Kjngdome of Heaven is his own body, and the 
 whole Princely Throne of his Principle is Paradife, wherein the blef- 
 fed fruit in the vertue of God fpringeth up ; for the Holy Ghoft is the 
 vertue [and power ~\ of the fruit •, as the Aire in this world is, fo the 
 Holy Ghoft is the Aire and Spirit of the foule in Chrift, and of all his 
 children : for there is no other Aire in Heaven, in the body of Chrift ■, 
 and God the Father is All in All. Thus wee live and are ( in Chrift ) 
 all in the Father,& there is no foule that fearcheth out to the depth •> 
 but wee live all in fingleneffe of heart and in great humility and love 
 one towards another, and rcjoyce one with another, as children doe 
 before their Parents : and to this end God created us. 
 ^Ot,fiknd, ^ !!• Thus my deare * foule, feeke Chrift and incline thy felfe to- 
 him, and fo thou (halt receive the Holy Ghoft , who will new regene- 
 rate. 
 
Gbap, t6* Of the fenJiftg of the mij ghcjf, 
 
 rare thy foule, and enlighten, drive, and leade thee j and he will re- 
 vcale [ and nianifcft 3 Chrift to thee : Leave oft all opinions «nd hu- 
 mane Inventions i for the Kingdome of God is neere thee •, and thou 
 art kept out from God onely by thy own unbeliefcj by thy evil] works 
 (f i^. ) by thy pride, covetoufnelVe, envy, anger, and fallTiood : for 
 thou clotheft thy felfe with them, & fo thou art in the Devils cloaths, 
 without God. 
 
 12. But if thou leaveft them off, and paffeft with the defirc of thy 
 heart into the Mercy of God, then thou goeft into Heaven, into God 
 the Father, and thou walkeft in the body of Chrift in the pure Ele- 
 ment j and the Holy Ghoft goeth forth out of thy foule, and leadeth 
 thee into all truth : and the old corrupt Man doth but hang to thee, 
 which thou ftialtdeftroy in Death : and with thy Love in Chrift, ftill, 
 overcome, and captivate the Anger of the Father in thy foule land 
 thoD (halt fpring up with thy New Man through Death, and appcarc 
 in the fame at the Laft Judgement Day. 
 
 Tke * Gate to BahelL 
 
 13. when wee confider with our fclves, the many Scfts,and Con- 
 troverfies in Religion, and from whence they come and take their O- 
 riginall i it is as cleere as the Sunne,and it maniiefteth it felfe indeed, 
 and in truth : for there are great Warres and Infurredions ftirred up 
 for the caufe off Religion or 3 Faith : and there arifeth great hatred 
 and envy about it,and they perfccutc one another for opinions fakesj 
 becaufe another is not of his opinion, he fticks not to fay, be is of the 
 Devill •, and this is yet the greateft Mifery of all , that this is done by 
 the Learned in the high Schooles [ or Univerfities '] of this world, 
 
 14. And I will fhew (thee fimple Man ) their venome and poyfon : 
 for behold every one among the Laycty looketh upon them, and 
 thinketh, Sure it muft needs be right if our "^ Pricft fay it : he isa Mi- 
 nifter of God : he fitteth in GoSs ftead, it is the Holy Ghoft that 
 fpeakethoutofhim. 'Bm?mnt Paul ii^\ih;Trie the Spirits: for every 
 on«5 Teaching is not to be beleeved : and Chrift faithiBy tbcir tvoriis 
 tboufl)aU l(notv tbcm :for agoodTrce brir.gecb forth geod fruit, and an 
 tvU tree bringeth forth cvill fruit \ alfo he teacheth us plainly that we 
 fhould not gainfay the Prophefie that is of God, but we fhould learne 
 to try them by their fruits. 
 
 15. Wee fpeake rot of pcrfcft Works done by the body, which is 
 captivated in the Spirit of this World j but [ wee fpeake J of their 
 Doftrines, that wee , muft ] trie them, whether they be generated of 
 God. For if that Spirit teacheth blafphcmies, flanders, andperfecu-- 
 tions, then it is not from God, but it proceedeth from the covetouf- 
 ncffeandhaughtinetTeofthc Devill, For Chrift teacheth us meek- 
 neflc, and to walk in brotherly Love : wherewith wee may overcome- 
 
 tbe.: 
 
 373 
 
 ' the Gate 6j 
 which Babell 
 firft entred. 
 
 *" Mlwfler, 
 Pafiour, 
 Vreachtr^ or ' 
 Teacher, 
 
2-. Of the Feafi of Pefitecofi, Chap.-2^. 
 
 the enemy, and take away the Might of the Devi 11, and dcftroy his 
 Kingdonie. 
 
 i5. But when any fall tofireing, killing with the fword, to undoc 
 people, mine Townes and Countreys, there is no Chrift, but the An- 
 n f, r / S^r of the Father, and it is the Devill that bloweth the " fire. For the 
 Ox, the Cole. Kingdome of Chril\ is not found in fuch a way, but in Power •, as the 
 Exannples of the Apoftles of Chrift declare, who taught no revenge, 
 but they fuftered pcrfccution, and prayed to God , who gave them 
 lignes, and great Wonders, h that people flocked to them ; and fo 
 the Church of Chrift grew mightily , fo that it overlhadowed the 
 Earth. Nonv who is the Deftroyer of this Church ? .Open thy eyes 
 wide and behold : it is Day-light, and it muft come to the Light, for 
 God would have it fo, for the fike of the Lilly. It is the Pride of the 
 Learned. 
 
 17. When the Holy Ghoft fpake in the Saints with power and Mi- 
 racles, and converted people powerfully, then they flocked to them, 
 they honoured them greatly, they refpeded them, and fubmitted to 
 them as if they had been Gods. Now tWs was well done to ihe Saints, 
 for the honour was given to God, and fo humility and love grew a- 
 mong them, and there was all loving Reverence,asbecometh the chil- 
 dren of God, and as it ought to be. 
 
 18. But when the Saints comprifed their Doftrine in Writings, 
 that therby in their abfence it might be underftood what they taught •, 
 then the World fell upon it, and every one defired to be fuch a Tea- 
 cher, and thought the Art, skill, and knowledge ftuck in the Letter : 
 thither they came running, old and new, who for the moft part onely 
 ftuck in the Old Man, and had no knowledge of God : and fp taught , 
 according to their own conceits, from the written words: and ex- 
 pounded them according to their own meanings. 
 
 19. And when they (aw that great refped and honour was given 
 to the Teachers, they fell to ambition> pride, and greedineffe of mo- 
 nej' : for the finiple pef)ple brought thera prefents or gifts, and they 
 thought that the Holy Ghoft dwelt in the Teachers, whereas the Dj;- 
 vill of Pride lodged in them : and it came to that pafle,that every oiie 
 called hi mfelfe after his Mafters name j^whofe Doctrine he prized 
 moft 3 one would be ofPaut '■> another of^foUo ; another oi Letter -, 
 and fo forth And becaufe the Saints ufed not the famekinde of words 
 and exprelTions in their Teaching and Writings ( though they fpjke 
 from one and the fam.e Spirit ^ therefore the NaruraH Man ( which 
 being without the Spirit of God, knoweth nothing of God) began all 
 manner of ftrife and Difputations, and to makeStdb and Schilmes: 
 and they fet themfelves up for Teachers among all forts of People ; 
 not for Gods fake, but for temporall honour,riches,and pleafure fake, 
 that they might live brave lives. For it was no very hard labour and 
 
 worke, 
 
Chap, 26, Of the fending of the Holy Chofl, 27; 
 
 worke, to hang to the bare Letter : and fuch ftrife and contention a- 
 rofe amongft them, that they became the mofi: bitter enemies and ha- 
 ters one of another : and none of them were borne of God : but their 
 Parents held them clofe to the Scripture, that they might come to be 
 Teachers that fo tHey might be honoured in and Jor their children, 
 and that their children ** might live bravely. o ^yf,giji j.^^ 
 
 10. An i fo it fell out, that every one wonld get rhe greatcft con- good mamic- 
 flux of people he could, that he might be efteemed by mol\ people j nance, or great 
 and thefe Lip Chriftians did fo multiply y that the fincere hearty de- Livings for 
 lire to God was left, and they onely looked upon the Lip Priefts, thcu- Ee:<^;- 
 who did nothing but caufe ftrife and contentions 3 and they all va- aL' M^iK. 
 poured and boafted of their own Art and skill which they had learned 
 in the Sctooles and UniverHties : and cryed, loe here is Chrifl:, come 
 runntn? hither, thus and thus hath /■'(««/ written ^ and another faith, 
 con;e hither, here is Chrift, thus and thus hath Pcur written, he was 
 the Difciple of Chrift ? and hid the kej es of the Kingdome of Hea- 
 ven , this cannot be amifle : they doe but deceive you, follow after, 
 mte. 
 
 2i.*Thus thepoore ignorant people looked upon the? Mouth- ^Sitcb as A- 
 ApeSjthofe greedy covetous Menjwhich were no other thin "3 vizard- pifijly Te^ub 
 Priefts : and fo loft their deare Irrir/ianuel-^ for Chrift in them ( from the rvords of 
 whence the Holy Ghoft goeth forth, uhichdriveth and leadeth Men, Holy Mctt^ 
 and who at firft had begotten them with power and Miracles ) muft without the 
 now be nothing but a Hiftory, and they became but H.ftory-Chrifti- underjiandmg 
 ans j yet fo long as the Apoftles and their true Difciples lived, they they bad. 
 ftopped and reproved fuch things, and fhewedthem the right way ^ iMocfyPrie(iff 
 but where 'they were not, there the H'ftory Priefts mif-Ied them, as ,!^lonft(rs oj 
 may be cleerly feene in the Epkcjinss. Priefts » or 
 
 22 And fo the Kingdome of Chrift grew not in Power onely ■■, but Pricfls in a 
 for the moft part in the Hiftory \ the Saints borne in Chrift, they con- Play. 
 frme that many times with great Wonders [or Miracles] and the tlhc Apcfiles 
 Hiftory-Priefts of Baal, thty alwayes buik upon thofe [ Miracles of andtheir Dip 
 the Saints ] , fame that which was good for the prom.oting vertue and cipUs. 
 good manners : many brought forth thiftles and thorncs, that they 
 might make ftrife and warres : many fought onely greic honour, dig- 
 nity, and glory , that it ftiould be conferred upon the Church of 
 Chrift and her Minifters, as It may be feene in Popery, out of what 
 Roote it is growne : And it came fu farre, that they mingled the Jew- 
 Hh Ceremonies in their Doings, fs if the Tuftification of a poore fin- 
 nerdtd lye in them, heciufe they were of Divine appointment •, for 
 which caufe, the Apoftles held the Firft Councell at fe^ufaltm, where 
 the Holy Ghoft concluded, that they fhould onely cleave to Chrift in 
 true Love one toanother, and that was the onely Juftification be- 
 fore God. 
 
 23. But ; 
 
y]6 
 
 ^Fiirefuttle 
 pretences and 
 
 Expo fit 10715 of 
 
 Scripture. 
 'Jus Divinum. 
 
 " Imaged or ft- 
 gurtditfelfein 
 ibcmmde. 
 * Temples or 
 
 Churches, 
 J Seyifigydoe as 
 wee fay i and 
 not tu rve doe. 
 
 » The dead in 
 trcfpafes and 
 fifincs. 
 
 * The Holy 
 Obufi. 
 
 Of the Feafi of Pe/ttecofl, Cbzp.2 6. 
 
 2g. But it availed not. Pride would ere^ its Throne, and fet it a- 
 bovc Chrift, the Devill would be God : and they made ' Glofles, that 
 they might bring it to palTe in fuch away, that the fimple people 
 might not rake notice of it -, there the Keyi of Peter muft govern the 
 Citie, and they drew together with the Keys, * Divine Authority to 
 them, and fo could ufe the Divine Power in deeds and wonders no 
 more : for they defircd to be rich and wealthy upon Earth , and not 
 to be Poore with Chrift , who in this world ( as himfelfe witncfi'eth ) 
 had not whei eon to lay his head •, they would not be fuch Chriftians 
 in power and wonders : As Adam^ who would not live in the Power, 
 but in a great Heape [ of Earth j , that he might have fomething ta 
 take hold of. Andheere maybe rightly fecne our Mifery which //- 
 dam brought us into, that our Effences alwayes reach aftct the Spirit 
 of this world, and defire onely to fill thcmfelves with a great Heape, 
 from whence Adam^ixxd wee all, have gotrcn fuch a fwelled groffe un- 
 toward body, full of fickneffes, contrariety, and contentious defires. 
 
 24. Now when the Hiftoricall Chriftendome, and the true Chri- 
 ftians grew together , the Scepter was alwayes among the Learned, 
 who exalted themfclves, and made themfelvcs potent, and great, and 
 the fimple \ Church J yeclded to it as right: and yet there was a de- 
 fire after the Kingdomcof God found in Men, v.\. the Noble Word 
 of God ( which had " imprinted it felfe in the Promife [ in Paradife ] 
 in the Light of Life, and which was made ftirring by Chrift) that 
 drave them indeed to the feare of God. And then they built great 
 " Houfts of Stone, and called every one thither , and they faid that 
 the Holy Ghoft was powerfull there, and they muft come thither : 
 y befides, they duift be fo impudent to fay (when they were found to 
 be fo wicked and malitious ) that the Holy Ghoft was powerfully in 
 the mouth of the wicked. 
 
 25. But thou Hypocrite, thou lyeft : if thou art ungodly ,thou canft 
 not raife * the Dead, thou canft convert none, that in this world lycth 
 drowned in finnes •, thou maycft ftirre the heart of the Beleever in- 
 deed ( through thy voyce,) which is a work of the Spirit i but thou 
 bringeft forrh none out of Death [into life' 3 j it is an impoffible 
 thing. For if thou wilt convert a poore finncr ( which is drowned in 
 finne, and lycth captive in the Anger ) , then the Holy Ghoft muft he 
 in thy mouth, and thy Effences muft take hold of his , and then thy 
 Light will (hine in him> and thou fhalt raife h'm out of the Death of 
 fmncs, and with thy Love, in thy Tindure, catch him : and then he 
 will come to thee with a hearty defire,longing after the Kingdome of 
 Heaven : and then thou art his Confeffour, and haft the Keys ol Pe- 
 ter : and if thou art voyde of » that, thou haft no Keycs. 
 
 26. As the Confeftion is , fo is the Abfolution. Is fhe Patient an 
 Hiftoricall Chriftian ? fo is the Phyfitian too > and in them both there 
 
 is 
 
chap. 2 6. OfthefendtHg of the Holy ghofl, 
 
 is a Mouth Hypocrifie ; But hath the Patient any veitue [^or power 3, 
 then the voyce blowech that vertne |^ or power ] up i not from the 
 power of the Phyfician, but in the vertue [ or power 3 of God, who 
 with his power even in a Thorne-Bufli makcch it to grow, which is 
 the power in all things, and fo aifo in a voyce, which in it felfe hath 
 BO ability. 
 
 27. Thus It became a ''Cuftome, that every one was bound [ to 
 come] to the Temple made of Stones, and the Temple of God in 
 Chrift, ftood and f;tandeth very empty : but when they faw the Defo- 
 lation in the * Conteiition, they called Councels , and made Lawes 
 and Cannons , that everyone muftobferve upon palne of Death. 
 Thus the Temple of Chrift was turned into Temples made of ftones, 
 and out of theTeftimony of the Holy Ghoft a worldly Law was made: 
 then the Holy Ghoft Ipake no more freely, but he muft fpeak accord- 
 ing to their Lawes. If he reproved their Errours, then they pcrfecu- 
 ted him '> and fo the Temple of Chrift in Mans knowledge> became 
 very obfcure, if any came that was borne of God , and taught by the 
 Holy Ghoft : and were not conformable ro their Lawes, he muft be a 
 Heretick. 
 
 28. And fo their ^ Power grew, and every one had great refpe^ 
 to it ; and thty ftrcngthened their Laws ftill more and more with the 
 Power of Saint Pa cr, till they raifed themlclves (o high,that they im- 
 pudently fet themfclves as Lords over tl;e Do^rii.-c of the Apoftles, 
 before God : and gave forth,that the Word ot God,and the Doftrine 
 of the Saints, mul\ receive their value, worth, and authority from 
 their Councels, and what they ordained arid infticuted, that was from 
 GodjChey were Gods difpencers of the Word,Meo muft beleeve their 
 Ordinances : for that was the way and means • for the poorc finner to 
 be Jufti tied before God. 
 
 29. But where then is the New Regeneration in Chrift through 
 the Holy Ghoft? Art thou not Ba^c/^, a Habitation of all Devils in 
 Pride ? How haft thou adorned thy fielfe ? not for Chrift •, bat for chy 
 own Pride, for thy ^Idoll the bellies fake , and thou art a Devourer. 
 But thy 8 Belly is become a ftinck, and hath gotten a horrible fource : 
 there is a great fire of' Anguifti in thy fource, for thou art naked and 
 manifeft before Gqd, thou ftandeft as an impudent whorifh woman. 
 Why doe you Laycty, hang [ and depend ] on fuch a Strumpet l Her 
 own ' ufurped Aurhority is her Beaft whereon ftiee riderh:behoId and 
 confider her in ^he Revelation of ^0/ ?i,bow ihe^oly Ghoft fetteth her 
 forth in hqr cqlpufs. 
 
 30 Wilt thou be an Apoftle of Chrift, and wilt be- but a Minifter 
 for the Belly, and teach onely according to thy Aft ? from whom 
 doeft tho« teach ? from thy Belly, tliat thou maycft fatten thy felfe 
 thereby. Tis tijue, thou fliouldft be fed , and thou fiiouldft have fub- 
 
 C c c fiftencc 
 
 377 
 
 ' Or, fafljim. 
 
 ' Di(putations 
 and Contra* 
 
 verffes. 
 
 ^Falfe'porper^ 
 ufurped fuppa- 
 fed]\M Divi- 
 num'. 
 
 * Meants 0/ 
 
 fiiViUioif. 
 
 '^G.'rfMaufim 
 the belly God, 
 s Or, Ido/i. 
 ^ Terrible de- 
 vouring , ;,7 
 that rvhicb 
 th»uhiflmade 
 thy God, 
 i ufurped Jus 
 Divinum. 
 
37^ 
 
 ^ 7(cproUte 
 confounded 
 fenfe. 
 
 * Forgreedi- 
 M((fe ofmanty 
 Mtdgaiae^ «r 
 fiUhj Lucre. 
 
 '^Tbi rifng up 
 and Doiirifie 
 fl/Mahomet. 
 
 Of the Feaji of ^eutecoft. Chap. 26* 
 
 fiftence from Men, if thou art Chrifts Difciplc, but thy Spirit fhould 
 not ftjck in eovetoufnelfe, but in Chrift ; thou fhouldeft not rely ohc- 
 ly upon thy Art, but fhouldft give up thy felfe to God, that God may 
 fpeake from thee, and then thou art in the Temple of God^and not in 
 the Temple of the inftitution of M?ns Inventions. 
 
 3 1. Look upon Saint Vetera on the day of Pentecoft, who convtf- 
 ted Three Thoufand foules at one Sermon, he fpake not from the ap- 
 pointment of the Pharifees, but out of tfie Sprrit of Mofes^ and the 
 Prophets, out of the Temple of the Holy<7hcft,that pierced through 
 and enlightened the poore (inners. But thou teachel^ Perfecution 
 oneiy, confider thereby whence thou didft grow : vi\,oxit of that firfr 
 ftock,where they fell from the Temple of Chrift to humane conceits 
 and Inventions \ where they fent forth Teachers, according to Mans 
 itching eares,for a faire fhew,that thereby thou mightft grow great in 
 thy Pride i and becaufe thon haft fought nothing elfe, therefore God 
 hath fuffercd thee to fa^l into a ^ perverfe fcnfe, fo that out of thee 
 there come thofe thatblafpheme the true Dodrine of Chrift. 
 
 32. Behold, out of what are the Turks growne? Outofthy ''Per- 
 verfe ^n{e ■■, when they faw that thou regardedft nothing but thy 
 Pride, and didft onely contend and difpute about the Temple of 
 Chrift,that it muft ftand onely upon Mans foundation and Inventions') 
 then Mahomet came forth, and found an Invention that was agreea- 
 ble to Nature : becaufe thofe other followed after ' eovetoufnelfe^ 
 and fell off from the Tcmp'.e of Chrift, as alfo from the Light of Na- 
 ture, into a confufion of Pride, and all their aime was, how the Anti- 
 chriftian Throne might be adorned •, therefore he alfo made Lawes 
 and Doftrines Q raifed ] from Reafon. 
 
 55. Or docft thou fuppofe "' it was for nothing ? It is moft certain, 
 that the Spirit of the great world hath thus fet him up in great won' 
 ders, becaufe theother were no better, and therefore it muft ftand in 
 the Lightcf Nature rn the Wonders, as a God of this world, and God 
 was neeie the one as the other. Thy fymboles or fignes in the Ttfla- 
 ment of Chrift,which thou ufeft ( which Chrift left for a Covenant ) 
 they ftood in Controverfie, and were in DKputation *, and thou didft 
 pervert them according to thy Pride,and thou didft bend them to thy 
 Inftitution, Ordinances and appointment : thou didft no more regard 
 the Covenant of Chrift, but the Cuftome of Celebration or perform- 
 ance of it\ the cuftome muftferve the turne : whereas wood that bur 
 neth not is not fire, though when it is kindled it comes to be fire : fo" 
 alfo the cuftome without faith is like wood that burneth not, which 
 they will call a Fire. 
 
 34. Or fhall not the Spirit fet it downe before thy eyes thou lafci^- 
 vious filthy Strumpet ? Behold,how haft thou broken the ftate of wed- 
 lock, and opened a Doore to whoredome, fo that no finnc is regard- 
 ed i 
 
^ Chap. 27. Of the Lafl Judgement. 
 
 «d i haft thou not ridden " upon thy Beaft, when every one gazed on 
 thee, and did ride after thee [ in thy Traine ? Or art thou not that 
 fine painted [adorned Whjfc J? Doelt thou fuppofe wee let thee 
 forth in vaine ? The Judgement ftandeth over thee , the fword ib l-c 
 gotten, and it will devourc, Goe out f from ] Babell^ and thou ftialt 
 live V though wee faw a fire in BabtUy and that BAbtU was burning yet 
 n [hall not burnc thofe that goc out from <> ic 
 
 ^79 
 
 " upon thy 
 potver^ mighf, 
 ^nd ^iutbori- 
 tic. 
 
 ''The (irff ^con- 
 tention, and 
 Tvarring that 
 urn it. 
 
 Chap. XXVII, 
 Of the Lafi Judgement^ Of the RefurreBion of 
 the Deady $nd of the Eterftali Life, 
 
 The moft horrible gate of the wicked ^ and 
 the joy full gate of the • godly. 
 
 1. T TT TE E know Chrift hath taught us, thic a Judgement flial 
 ^J ^/ be kept : not onely for the Puni lliment of the defpifcrs 
 of God, and for a reward to the good j but alfo for the 
 fakeoftheCreature, and of 'Nature, that they may once be delive- 
 red from vanity : and wee know that the fubftance of this world and 
 the property thereof muft pafle away, the Sunne and the Srarres, and 
 alfo the fonre Elements, muft palfe away as to their fource [ or pro- 
 perty 3 and all muft be reftorcd againe, and then the life will fpring 
 forth through Death, and the figure of every thing (hall ftand Eter- 
 nally before God, for which end it was created : alfo wee know that 
 our foules are immortall , generated out of the EternallBand^ and 
 when this world paffeth away, then alfo all its Eflences paife away, 
 which are generated out of it, and the ' Tinfture remaineth ftill in 
 the Spirit. 
 
 2. Therefore O Man ? Confider thy felfe here in this world, in 
 which thou ftandeft in the Birth, thou art fowne as a feede or Graine, 
 and a Tree groweth out of thee ■■> therefore now fee in what "* Ground 
 thou ftandeft, that thou mayeft be found to be Timber for the great 
 building of God in his Love, and not for a threftioId[^ or footftoole ] 
 to be troden under feete, or that is fit for nothing but for the fire, 
 hereof nothing '*ill remaine but duft and afhes. 
 
 5. It is faid to thee, that the virood [ or fewell J of thy foulc fhall 
 burne in the Lift Fire, and that thy foule ftiall remaine to be alhcs in 
 she fire, and thy body (hall appcare like black footc ) why wilt thou 
 
 C c c 2 thcB 
 
 •Or, Saints 
 
 and hoh pco- 
 pie. 
 
 •» the oHtward 
 Nature. 
 
 *OtJtbegr(Htnd 
 of the E fences 
 orfiibjianee. 
 
 ^Fiddorfiyk, 
 
;^0 
 
 « Ground or 
 
 field. 
 ^Sapyjttice^or 
 
 Jubjtmce. 
 
 I Or^upholdcr, 
 ■f-lbe fade. 
 
 ^ framer^ 
 monger y or 
 formr* • 
 
 Figufe or 
 Pikure, 
 
 * 'Liberty or 
 
 freedoms. 
 *OVythefiri!(Cr 
 offirCy which 
 pil(eth up the 
 tbmghts of 
 the mnde^ 
 
 Of the taf Judgement, Chap.27. 
 
 then ftandin a wildernefle, yea in a Rock where there is no water? 
 How then will thy Tree grow againe ? O ! what great milery it is that 
 wee are ignorant in what • foyle wee grow, and what kinde of ^ Effen- 
 ces wee draw to us, feeing our fruftfliallappeare and be tafted : and 
 that which is pleafant fhall ftand upon Gods Table > and the other 
 fhall be caft to the Devils fwine. Therefore let it move you, to looke 
 that you grow in the Groand or foyle of Chrifl:, and bring forth fruit, 
 that may be fet upon Gods Table, which fruit never perifhethbut 
 continually fpringeth, and the more it is eaten of} the pleafanter it is, 
 how wile thou rejoyce in the Lord. 
 
 4. The Laft Judgement is appointed for that end : and as wee 
 know that all things [ in this world ] have had a beginning, fo they 
 fhall alfo have an end : for before the Time of this world , there was 
 nothing, but the Band of Eternity, which maketh it felfe, and in the 
 Band the Spirit, and the Spirit in God, who is the higheft Good, 
 which was alwayes from Eternity , and never had any beginning •, 
 but this world hith had a beginning from the Eternall Band in the 
 Time. 
 
 5. For this world maketh a Time, therefore it mu(\ perifh : and 
 as it hath been Nothing, fo it will be Nothing againe -, for the Spirit 
 moveth in the « Ether ■■, And therein the '*' Limbui ( whictt i^corrop- 
 tible ) is generated, from whcnceall things proceed : and yer there 
 was.no ^ fafhioncr, but the Spirit ( or the '*' Vulcan ) in the Effences, 
 and fo alfo there were no Eflences, they were generated in the will 
 of the Spirit^ and in that will is the •• fafhipner which hath fafhioned 
 all things out of nothing, but meerly out of the wilL 
 
 6. Seeing then it is fafhioned out of the Eternall wjjl , therefore 
 it is Eternall jnot in fubfhncebut in the will, and after the breaking 
 of the fubftance, this world (tandeth wholly and altogether ( like a fi- 
 gure ) in the will for [ a ' Glaffe of ] Gods works of WoAder. And fo 
 wee know new, that where there is a will, it muft comprehend it felfe 
 fo that it be a will, and that compreheniion maketh an attradion,and 
 that which is attrafted is in the will , and it is thicker than the will, 
 and is the darkneile of the will, and a fource in the darknefie : for the 
 will defireth to b« free, and yet cannot be free, except it goe againe 
 in it felfe out of the Darknefle, and if it doe, then the DarknelVe con- 
 tinueth in the firfl will, and there conceived will remaineth in it felfe 
 in the ^ Light. 
 
 7. Thus wee give you to underfland, that this world C when the 
 will was moved), was created out of the DarknefTe, and the out going 
 out of the will in it felfe, is God:and the out-going oat of God,is Spi- 
 rit, which hath djfcovercd it felfe in the dark will, and that which was 
 difcovered were the Eifences,and the ^yitkaaus was the whecle of the 
 Mihde, that divided it felfe into feven Formes. 
 
 8. And 
 
Gbap.ay* Of the Laji Judgement. agl 
 
 8. And as is mentioned before, thefe feven Formes divide them- 
 felves againe every one in ic felfe into infinite many formes, according 
 to the "^ difcovery of the Spirit, and therein ftandcch the Effence of "^OrS or ttinp, 
 all Efiences, and it is ail a great wonder : and our whole Teaching 
 doth but aime at this, that wee, Men, might enter into the Light ho- 
 ly wonders : forattheendofthisTinieallfhallbc manifefted, and 
 every thing iTiall ftand in that wherein i-c is growne : and then when 
 that fubftance ( which at prefcnt it pofiefleth and bringeth forth ) 
 perifheth, then it is all an Eternity. 
 
 p. Therefore let every one have a care, how he ufeth his 6ca(bn> 
 that he may therewith ftand in great honour in the wonders of God. 
 Wee know that this world fhali pertfh in the Fire ; it fhall be no fire 
 of ftraw or wood, ( than Fould turne no ftones to afhes, and further, 
 to nothing) neither will there any fire gather together, into which 
 this world fhall be throwne > but the tire of Nature kindieth it felfe 
 iri all things, and will melt ordiffolve the body of every thing (or 
 whatfoever is palpaWt) , and turne it to nothing. 
 
 10. For as all in the Fiat was held and created according to the 
 j^ will of the '] " fafhioner ( which was the fole and totall workma- 
 fter in all things, in the feveri Spirits of Nature, which brake nothing 
 when he fafhioned it, nor threw one [^ pare "J from the other when he 
 had made it, bucc\'ery thing feperated it felfe, and ftood in the fource 
 of itsownEfienccs) fo there fhall not need much blufteringj Thun- 
 der and Lightening, and breaking, ( as this world in BabeU teacheth ) 
 but every thing * paifhcth in it felfe : the fource Q or flowing forth ] 
 of the Elements ceafe, as a Man when he dyeth [ ceafeth fi om work- 
 ing 2 > and all paffeth into its Ether [ or receptacle ] . 
 
 1 1. And ar the Time (before this Fabrick Lof Heaven and Earth] 
 perifheth and pafleth into its Ether) cometh the Judge of the Living 
 and the Dead •, there all men muft fee him in his, and in their flelh y 
 and all the Dead muft rife through his voyce, and ftand before him •, 
 and there the Angclicall world fhall be manifefted.Afld all the Gene- 
 rations of the Earth (which are not compreheiidcd in the body of 
 Ghrift) fhall howle-,and then they fhall be feperated into two flocks : 
 and the Sentence of Chrift pjiTeih over all, both good and bad ; and 
 there will be howling, trembling, yelling, roaring, and curling them- 
 felves, the Children curling their Parents : and wiftiing that they had 
 never been borne. 
 
 12. Thus one of the wicked curfeth the other, who hath caufcd 
 him to commit fuchwickednefle : the Inferiour his Superiour that 
 hath given him offence,. [ and been a ftumbling block to him J : the 
 
 Layety curfe the Clergy, or p Prieftf, who have given tltem evill Ex- p Mmflers ex- 
 amples, and reduced them with falfe Doftrine : the wicked Curfer, Teachers. 
 fwearer, and blafphemer, biteth and knaweth his Tongue, whidi hath 
 
 fo ■ 
 
 " Framcfy or 
 ArnfictT, 
 
 'Ory pa ffich 
 arvay. 
 
q ?(at'tvUj. 
 
 Abft'mtnce. 
 
 -g2 Of the La^ Judgement, Chap. 37. 
 
 fomurihercdhim, theMinde bcatcth the Head againft thcftoncs: 
 and the ungodly hide rhemfelves in the caves and holes of the Earth, 
 before the Terrour ot the L O R D : for there is great quaking and 
 ftirring in the ElTences of the Anger and fierce wrath ot the LORD : 
 and the Anguifhbreaketh the hearty and yet there is no dying; for 
 the Anger is (birring, and the life of the ungodly floweth up in the 
 Anger. There the ungodly curfe the Heaven and the Earth that did 
 beare him, as alfo the Conftellation [ or Srarres ~\ that lead him •, and 
 the houre of his ^ Birth: all his uncleannclfc ftand before his eyes, 
 and he feech the caufe of his horrour, and condemneth himfelfe : he 
 cannot looke upon the Righteous for very fhame : all his works ftand 
 in his minde, and ( in the LlVences ) ,cry woe to him, that did them, 
 theyaccufehim: the tearesofthofehehathafflifted and oppreffed, 
 arc like a fiery ftinging Serpent •, he dcfireth ' Reft or eafe, but there 
 Is no comfort, defpaire rifech up in him, for Hell tcrrifieth him. 
 
 15. Alfo the Devils tremble at the Kindling of the Wrath, whofe 
 faces appeare before the eyes of the ungodly : for chey fee the Ange- 
 licall world before them , and the Hellilh Fire in them : and they fee 
 how every life buineth, and every one in its own fource, in its own 
 Fire. The Angelicall world burneth in Triumph, in Joy, in the Light 
 of the '^Glory, and it fhineth as the cleere Sunne ( which neither De- 
 ^Clmty f vill, nor any of the wicked dare looke upon,) and there is Praife [and 
 
 Lu^trt or Halclujahs ] that tlie Driver is overcome. 
 
 Bri^otnejfe. 14. And there then the Judgement is kt, and all Men ( both the 
 
 Living and the Dead ) muft ftand there, every one in his own body : 
 And the Angelicall Quire of the holy Men ( who have been killed for 
 the Witneffe of Jefus ) is fct : there l^nd the holy Patriarchs of the 
 Tribes oilfraely and tlieholy Propliets, with their Doftrifle : and all 
 that they have taught is made manifeft and revealed, and ftandech be- 
 fore the eyes of the wicked : they muft give an account of all their 
 murtheringsof the Saints : for they that have been murthered for the 
 Truths fake, ftand before the eyes o*^ their murthcrers,whofe lives the 
 luurtherers muft give an account for,and yet have no excufe to make, 
 but ftand fpcechletiie;all his flandering reproaches which he hath caft 
 ^Rsalli. upon the Righteous, ftand there before him * in fubftance , and is a 
 
 fubftance, about which, the Law is there read to him. 
 
 1 5 . Where is now thy Authority,thy honour,thy riches,thy pomp 
 and bravery, thy power, wherewith thou haft terrified the needy, and 
 haft made the Right bow and bend to thy will i Bcho!d,ii is all in fub- 
 ftance, and ftandeth before thee, the oppreffed reade thy letibn to 
 thee, all that was rightly fpoken [ by thee] in this world, is there je- 
 '-" A'e really called againe •• and thou abideft (in thy unrighteoufneffe ) a lyar, and 
 difcovcred in thou muft be judged by thofe that thou haft here judged in falftiood: 
 tk Li^ht, all lying and deceit, ftand " raanifcft in tlic fubftance, all thy wofds 
 
 ftand 
 
Chap. 27- OftheLAfkJudgemint. 383 
 
 ftand in theTinftarein the fubftanccofEcernity, before thee, and 
 arc thy Looking- Glafle : they will be thy Etcrnall koawing Whelps, 
 and the Booke of thy Comfort and Truft. Therefore doe but thinke 
 what thou wilt doe, wilt thou not then curie and judge thy fclfe ? 
 
 16. On the contrary the Righteous rtand there in unfpeakable 
 great Joy : and their Joy rifeth up in the fource [ or Well-fpriog 3 
 of the Holy Ghoft •, all their forrow and heavinefle ( which they have 
 had heere ) ftandeth before them in fubftance, and ic appeareth how 
 they have fuftered wrongfully : their comforc fpringeth up in the bo- 
 dy of Jcfus Chrifl, who hath redeemed them out of fo great mifery : 
 all their finnes are wafhed, and appeare as white as fnow •, and there 
 then they returne thanks to their Bridegroom , who hath redeemed 
 them out of fuch neccflicy and mifery, wherein they lay captive here -, 
 and there is meere hearty Joy that the " Driver is deftroyed : all their * the evV.l^mor 
 good works, their teaching and -well-doing, appeare before them: lice^ tvkl^d- 
 all the words of their teaching and reproving ( wherewich they have ne^e, or the 
 ihewed the ungodly the right way ) ftand in che Figure^ DcvilL 
 
 17- Heercwill the Prince and Arch Shepheard pronounce his 
 Sentence, faying to the f Godly •, Comeyee blefedofmj) Fac her, inter it e 7 Usncfi^ver' 
 the I^ngdome that hath been prepared for youypofft the Begianmgd have tuiuf^or inno- 
 been hungry, thlrfty, naked, lick, in prifon and mifery, and you have cent. 
 fed roee, given mee drink, clOathed race, comforted mee, and vifited Match. 2$, 
 noee, and have come and helped mee in my mifery , therefore enter 
 into Eternall Joyes. And they will anfwer ,• Lord , when have wee 
 feene thee hungry, thirfty, naked, in prifon, or in mifery, and have 
 fcrved thee. And he will fay, what yon have done to the leaft of thefe 
 my brethren, you have done chac to mee- And to the wicked he will 
 fay: Away from mee yee curfed inro the Eternall Fire: for I have been 
 hungry, thirfty, naked, in prifon, and in mifery, and you have never 
 miniftred unro mee. And they will anfwer j Lord, when have wee 
 feene thee fo, and not miniftred unto thee. And he will fay *, What 
 you have not done to the leaft of thefe my poore brethren, that you 
 have not done to Mee ^ and they muft depart from him. 
 
 i8. And in that moment of departing, there ^ paffeth away Hea- »pfri/Se/fc. . 
 ven and Earth, Sunne, Moone, Starrest and Elements, and thence- 
 forth. Time is no more. 
 
 19. And there then in the Saints, the incorruptibleatcra^eth the 
 corruptible into it felfe, and the Death, and this Earthly ftelh is fwal- 
 low cd up : and wee all live in the great and holy Element of the body 
 of JefusClvift, in God the Father, and the Holy Ghoft is our com- 
 fort : and with this world, and with our Earthly Body, all knowledge 
 and ikill of this world perifheth : and wee live as children, and eate 
 of che Paradificall fruit , for t.here is no terrour, feare, nor death any 
 more : for. the Principle of Hell, together with the Devils (in this laft 
 
 hourc)^ ' 
 
"^(pte. Reade 
 more ofthit^in 
 theAnfwe*' to 
 the thtrtietb 
 ^uefiiOHy in 
 the Eool( oft hi 
 forty ^uefti- 
 ons cencetning 
 thcfoule. 
 
 ^84 <y ^^« J^4 J^^g^^»f' Chap. 2 7. 
 
 houre ) is fhut up : and the one [ Principle I cannot touch the other 
 any more in Eternity, nor conceive any thought of the other : the 
 Parents fhall no more thinlc of their wicked children that are in Helly 
 nor the children of their Parents : for all ftiall be in Pcrfeftion, and 
 that whxh is in Part fhall ceafe. 
 
 2o. And there then this world (hall retraine ftanding in a Figarc 
 and fhadow in Paradife, hut the fubftance ot the wicked perifhch in 
 that [ figure of the world ] and remaineth in the Hell, for the works 
 of evtry on/e follow. after them : and there fhall be Eternall Joy over 
 the Figures of all things, and over the faire fruit of Paiadife, which 
 wee i^all eejoy Eternally. 
 
 To which help us^ O Holy Trinity , God the Fa- 
 ther^ Sonnty and Holy Ghojt, Ainen. 
 
 Jf^at is fvaniifjg htere^youmayftebforin the other Farts of 
 
 my fVritiBgjy ejpeeiallyy concerning Muies and all thi 
 
 Prepbets, and concerning tke Kingdome ojChriJi. 
 
 In thejourih Vart ofthefe Writings , being the forty ^ffiions 
 of tbeOrjginalloft.be fouk^ and wh^t it ii from Eier- 
 ntty to Eternity , this is cherlj dejcribed, 
 
 A true Information concerning the Confotmded Babel). 
 
 To the Comfort of fuch as feek^ : and fet heere for a Wit' 
 mlje iigairffi %he Maek^rs and Vefpifers. 
 
 ^ Or broached. ^'' Though now there be fo many Doftrincs and opinions '' mani- 
 ' fefted, yet the fcorner ( who is borne of this world onely ) ought not 
 
 to fall on.fo, and caft all downe, which he cannot apprehend ; for all 
 is not falfe, there is much that is Generated by Heaven, which j_ Hea- 
 ven ] will at prefent make another Seculumoi Age, which dilcovereth 
 St felfe highly with itsverrue [or power J, and feeketh the Pe^irle, 
 it would fame open the Tinfture in its fubltance, that the vertue [_ or 
 power Jof God might thereby appeare in it,and that it might be freed 
 from theirkfonic vanity, this was done in all Ages^ as Hiftories (hew : 
 and as is well knowne to the enlightened. 
 
 22. For now there are many that feeke, and they finde alio : One 
 Gold, another Silver, another Copper, another Tinne : but ihis iiuift 
 not be underl^ood of Mettalls, but of the Spirit, in the Power, in the 
 great Wondei s of God, in the Spirit of the Eternall Power. 
 
 23. And 
 
Ghap. i 7. Of tht L 4fi Judgement, 
 
 %H 
 
 "* Or, Decree. 
 'Ck,babbU, 
 
 ^ Ox, dung for 
 his Land. 
 
 15. And though there be fuch feeking in the Myfteric by the in- 
 ftigation and driving of the Spirit of God, yet every one feeketh ( in 
 his own ' naanner ) in his field wherein he ftandeth, and there he alfo < Or j for me. 
 findeth •, and fo bringcth his Invention to Light, that it may appeare> 
 and this is the ^ Purpofe of the Great God , that he may fo be mani- 
 feftcd in his Wonders. And it is not all from the Devil), as the world 
 iH,BabUt ( in its great folly ) doth = teach : where they caft all downe ' 
 to the Ground, and will make a Bon- fire of it, and fet Epicurifme in 
 its place. 
 
 24. Behold, I give you a fit fimilitude in a Sower, a Sower tilleth 
 his Greund tbebeft he can, and foweth good wheate, but now there 
 is other feede among the wheate, and though that were indeed whol- 
 ly pure, yet the Earth putteth forth weeds among the wheate, even 
 Thornes and Thiitles : and now what ftiall the Sower doe ? Shjil he 
 therefore rejeft the whole crop,or burnc ic, for the Thirties and Dar- 
 nells fakes ? No ; but he threfherh it, and fannefh it , he fevererh the 
 weeds and droffe from it, and ufeth the good feede for his foode, and 
 givcch the chaliie to his Cattle or Beafts,and vrith the ftraw he maketh 
 ' Comport ior his Ground, and fo maketh good ufe of his whole 
 crop. 
 
 2$. But to the Mockery be it fpoken, he is a weede, andfhallbe 
 throwne to the Bcafts. And now though other feede be found among 
 the wheate ( when ic is fanned and fifred ^ that he cannot get ouc, 
 fhall be cherefMc not ufe his wheate for food ? Every kinde of Graine 
 hath its vertue, one ftrengtheneth the heart, the other the ftomack, 
 another the other aiemhers of the Body : for one Efl'ence alone ma- 
 keth no Tindure , but all the Elfences together, make the fenfe«, 
 [ Thoughts '] and unadcrftanding. 
 
 2f, Goe into a Meadow, and lobke upon the hearbs and flowers, 
 whi«hgrowallout ofrhe Earth, and alwayes one is fairer and more 
 fragrant in fmell than the other,and the mort contemptible [_ hearb 3 
 hath many times the greateft vertue. Now then the Phyfician cometh 
 and feeketh, and often turneth his mindc to the luftieft and fairert, 
 becaufe they thrive fo in cheir growing^and fmell ftrong •, then think- 
 eth be, thefeare the beft i whereas many times a fmall regardletle 
 hearb, will ferve his turne better in Ws-Phyfick for his Patient, whoni 
 he hath under cure. 
 
 27. Thus I muft tell you : theHeaven is af< wcr, andGodgiveth 
 him feede, and the Elements arc the ground into which the feede is 
 fowen : now the Hea«en harh rhe Conrtcl!anon,and receiveth alfo the 
 feede of God, and fowerhall tc^erber one among anpther, now the 
 Effenceiof the Starres receive the feede in the Groupd,and quaiifierh 
 [ or is united j with it, and carry themfelves along in the hearb, till a 
 feede alfo be in the hearb. ; ' ' . 
 
 D d d »8. Now 
 
 
lU 
 
 t All Ment 
 irtifides and 
 epiaiuns. 
 *» Of, Spirit. 
 ^ Or, be At en- 
 mil) TVJhfush 
 a P' operty m 
 tfjyM^Jyng 
 rvHO Pajl, 
 Who (hall de- 
 liver mc n om 
 thȣ body of 
 E>C4th. 
 
 ^ tfeff'P^ound- 
 tdconvi' emg 
 fjttK[a£loij 
 
 Of the LAf Judgemiht* Ghap; 2yi 
 
 28, No^ fincc there is variety of Growth, according to the Eflen- 
 C€S of the Starres, and yet the feede of God ( which was fowne in the 
 beginning ) is in the Ground, and fo they grow together.fhould God 
 now therefore caft away the whole crop (becaufe all have not the 
 fame Effences ) doth it not all ftandin his wonders ? and is it not the 
 Joy of his life, and the quickening of his Tinfturej Q this is ] fpoken 
 byway offiinilitude. 
 
 zp. Therefore my beloved Minde, looke wHat thoudoeft: and 
 judge not fo haftily and nnadvifedly,and do not turne Beaft ( becaufe 
 of the multitude of Opinions,) to whom belongeth onely the Chaft'e 
 of the Noble feede. The Spirit of God (hewech himfelfc in every one 
 that feekech him, yet according to the manner and kindc of his Effen- 
 ces •, and yet tlie feede of God is fowne along in the Effence -y and if 
 the feeker, feekech in a Divine defire, then he findeth the Pearle ac- ' 
 cording to his Effences, and fo the great Wonders of God are mani • 
 feftcd theieby. 
 
 30. If now you defire to know the difference, and which is afalfc 
 feede or hcarb ( unJerftand, a falfe Spirit, in which the Pearle, or the 
 Spirit of God is nor ) , confider it in its fruit,fmell, and tafte : if he be 
 vain ijloi ious, a feeker of his own honour, covetous, a blafphemer, a 
 flindtrcr, and defpifer of the children of God, which caffeth downe 
 all under his fccte, and would be Lord of s all i then know, that fuch 
 a one is a naughty ^ feede : and he is a Thiftle, and fhall be lifted out 
 from the feede of God : Goe out from ' fach [ a Spirit 3 : for he is a 
 confounded wheele, and hath no foundation : norno fap or vertue 
 from God, for the growing of his fruit : but he growech as a Thiftle 
 which p.ickc.honely, and beareth no good feede. 
 
 3 1 . The good fnicll in the hcarb ( which you fhould now look for, 
 in the many Opinions ) is onely the New Regeneration ( out of the 
 old corrupted Adamicall mixc Man ) in the body of Jefus Chrift, m 
 the Po\>cr of the Holy Ghoft, v\. a new Minde towards God in love 
 an J mccknellc : which is not fet upon pride, covetoulnclfc, and feek^ 
 inghisown honour, credit, and effeeme, nor upon warre, op any 
 mannei of ftirre or infurre^ion of infertours againft their fuperiours : 
 but growerhin patience and meekneffe, as a Graine of wheate among 
 thornes, and brin^ech forth fruit in itsfeafon. And confider, rhat 
 where there is fuch fruit [_ in thy minde 1 that is borne of God, and 
 it is the NoKIe vertue in that [ Man T) : Goe out from the othej fruit, 
 which teachech uproaresand dtffentk)n, between inferiours and fupe- 
 riours, for fuch [ fruits ] are th-ftles, and will pcick, and fting j^ like 
 Nettles I , God will tame his wheate himfelfe. 
 
 3 1. T^.t Lily will net be found in Itrife or warres, but in a friend- 
 lyhuii b'e loving Spirit, together with good found ^ Reafon,this will 
 di^ell and drive away the fmoak of the Deyill,aad ffourifh in its time# 
 
 Therefore 
 
Chap*i7« Of tbt Lafi Judgement. j^- 
 
 Thcrefore let noqc tbinke, that when ftrife goeth on, and he getteth 
 the upper hand, now it is well and right : and he that is under, and 
 fubdued, let him not thinke, fure I am found to be in the wrong, i 
 fhould now goe to the other opinion or fide, and help chat party, to 
 profecute the other : no ', thac is not the way , fuch a one is meerely 
 in Babeli. 
 
 ;;. But let every one enter into himfelfe, and labour to beii righ- 
 teous Man, and feare God, and doe right, and coiifider dut this his 
 worke (hall appeare in Heaven before God, and that he ftandeth eve- 
 ry moment before the £ice of God, and that all his works (hall follow 
 after him, and then the Lilly of God fpringeth und groweth, and the 
 worid (Undech in itiSeculnm, AMEN. 
 
 FINIS. 
 
 J^dda AN 
 
A P P E N D I X. 
 
 Fundamcntall and true iSclcription o£ 
 
 the Three foli Life in Man. 
 
 Fifi^ Of the Life of the Spirit of this world in tbeqiialitier 
 and Dominion of the Starves and Elements, 
 
 Second!) i Of the Life of the O-tginality of allEffencej , which 
 fiandeib in the Eternall L indijfoluble'] Band : vpberein the 
 Koote of Mans fbule fiandeth. 
 
 Thirdly, ofthz FaradificallLife in Ternario (aindto : viz. the 
 Life in the New Regeneration, which is the Life of the Lord 
 Jejtif Chrifi : wherein the Angehcall Life is under jiood. Of 
 alfo the Holy Life of the New Regeneration, 
 
 All fearched ou^^ very fundamentally, in the Light of Na- 
 ture, and ftt downe for the comfort of the poore fick 
 wotanded foul^s'thai: it i^ght (Eek tfic holy life 
 in the new Regeneration, wherein it goeth 
 ^orth out of the earthly, and pafleth 
 into the life of Jcfua Cbrift 
 tiie Sonne ot God. 
 
 By the ftme Attt}}or, 
 
 * The kxaorZy s* S^l'^^l^caufc in our "foregoing Writings, there are fome 
 
 and ihe Three f ^^JiM ^ords which the Reader may not perhaps apprehend, 
 
 Fifindflis. M ^V^ e(pecially where wee have written •, that in the Ref-ir- 
 
 fl ^^^W^ region of the Dead,we ftiaU be in the Body o\ Chrift, 
 
 "^^^"^"^^^'^^ in Ternario Siitiiiot where wee call the f»'»/<J>^««/a«- 
 
 ^M, Holy Earth : which muft not be underftood of Earth, but of the 
 
 holy Body out of the holy vcrtue [ or power ] of the Trinity of God : 
 
 and 
 
of the Threefold Life i» Mah. agp 
 
 d chtc b y T irnarm fanUin is properly underftood in our writings 
 the Gate of God the Father, from whence ail things proceed as out 
 of one onely fubftance : Therefore wee will inftruft the Reader of the 
 *> Second Bookc of our writings a litcle more fundamenrally, that he ^Tbt Three 
 niay not hang fo to the bare letter, and make a Hiftorical! matter of Principles. 
 our Writings, but that he may obferve the minde and fpirir, what that 
 [] Spirit ] meaneth, when it fpeaketh of the Divine Life,and ufcth not 
 alwayes the fame words and names. 
 
 2. For if wee look into the Creation of God, wee finde.very won- 
 derfull things,which yet in the beginning proceeded out of one one- 
 JyFountaine; for wee finde evil) and good, life and death, joy and 
 forrow, love and hate,weeping and laughing : and wee finde that it all 
 fprung out of one onely fubftance, for that may very well be feenc in 
 all Creatures, efpecially in Man, who is the fimil'rtude of God, as MO' 
 /a writeth, and the Light of Nature convinceth us. Therefore wee 
 ought to confiderof the Threefold Life in Man, which is found fo, 
 alfo in the Gate ol God the Father. 
 
 3. Ifwee confiderof the alteration how the minde is changed as 
 It is,,how fuddenly joy is turned into forrow, and forrow into joy, 
 then wee ov^ht well taconfider from whence that taketh its Origi- 
 nal! : For wee finde it all to be in one and the fame minde *, and if one 
 forme f property or quality] rifeth and gettcth above the other (there 
 
 then prefently '^ fomething followeth, fo that the minde colie^erh all < Or, afu^ 
 its thoughts together, and fendeth them to the Members of the Body, finnce^ or re- 
 and fo the hands, the fee te, the mouth, and all gne to workcjand doe aUty, 
 fomethmg, according to the dcfire of the minde) and then wee fay 
 that forme [^ or projaercy that driveth the work] is predominajntj( 
 qualifying and worisinj; above othe* fottries, wherein yet all other 
 formes of Nature iye yec hiiden varidijliHe fubjeft to that one forme J 
 And yet the minde is fuch a wonderfolH thing, that fuddenly (out of * Effmce , or 
 one forme,thac is now predominant and working more than all ocher) fubftana. 
 it bringeth forth and railech up anothef, andqnencheth the [forme]] 
 th^t was Wndled bttforei, fo that it becometfe as it were a nothing, as 
 may be fcpoe; In joy and forrow. ^ 1 -.'■•. • 
 
 4. Now therefore '^hen wee confider whence all taketh IrsOrigi- 
 nali, wee finde. efpecially three formes, in the minde •, wee fpeak not 
 heere of the Spirit of this world onely \ for wee finde thdt our minde 
 hath alfo a defiie.[;Or longing I after another minde, ad that it is 
 anxious for, that which the eyts of rhe body fee not, and whtcb the 
 mouth tafteth not, and the reeling of the e^rchly body doch nor per-' 
 ctive,neirherdorh the earthly earcheare ir, nor the nofe fmell itf 
 which yet the Noble Minde can fee, rafte, fecle, perceive and heare, ^ 
 
 if the forme of the Di /me K • gdome in that minde, be predominant 
 Of qualjfieth more than the other two"; there thea inftantly the other 
 
 two ' 
 
3po 
 
 Of the Threefold^ Lift in Man. 
 
 two are as it were haife dead and overcome, aod the Divine [fornae 3 
 rifeth up alonC) and then it is in God. 
 
 $.. And wee lee alfo how inrtantly the Minde raifeth up another 
 forme, and makcth it predominant ( vi\. the Spirit of this world ) in 
 covetoufnclVe, prid«, in the oppreflTing oUhe needy> and lifting up it 
 felfconely, and fo drawing aj I ro it : whereupon then inftantlyalfo 
 the thiid forme breaketh forth our of the Etcrnall [ Indifiblubic J 
 Band j as falfhood, envyjangcr and malice -, fo that the Image of God 
 is as it were dead and overcome v where then the minde (in this man- 
 • Or, iandtth. ner ) f is in the Anger of God, in Death, in the Jawe;, of Hell, over 
 which'Hell in the Anger of God infulteth •, for hereby its jawes are fet 
 wide open,and itbecometh predominant :buc when the Divine forme 
 breaketh forth againe, then the Kingdome of Hell is overcome,and as 
 it were dead, and the Kingdome of Heaven eometh to be predomi' 
 nant and working againe* 
 
 6. Therefore S' Pfl«/ faith. To whom youjtdi your f elves as fcr- 
 vants in obtdience^ his fervantsyou are, { rvhether offinne unto Deathf 
 or of the obedunce of God to righieoufncffe } and that fource or proper- 
 ty wee have, and in that Kingdome wee Iive,and that Kingdom^ wirh 
 the property thereof driveth us : feeing then hecre in this life, all \t 
 in the fowjngand in the growing, therefore the harveft alfo fhall one 
 day follow : where then the one Kingdome fhall be fepcrated (fom 
 the other. 
 
 7. For there are in the minde of Man Three Principles, all which 
 Three in the Time \_ of this fcure. Elementary Life 3 he may open : 
 but when the body is broken, theniie liveth in one Princi{Je onely, 
 and then he hath loft the K^,andcan open no other Principle more, 
 he muft continue Eternally in that fource [[or quality J which he hath 
 "^ kindled hcere. For wee know that Adam ( with his going oat of Para- 
 dife into this world ) brought us into Death \ And Hell in the Anger 
 of God groweth from Death, and foour (oule is capable of \_ going 
 into] the Kingdome of Hell, and ftandeth in the Anger of God,where 
 the Jawes of Hell then ftand wide open againft ns, continually to de* 
 voure us, and wee have [ made 3 a Covenant with Death, and wholly 
 yeeIdcdourfelyesup;£ojt, Jn the ftiag of the Anger, in the firft 
 Principle, 
 
 8. Wee not oncly know this , but wee know alfo, that God hath 
 regenerated us in the life of his Sonne jefus Chrift to a living Crea- 
 ture, to live in him. And as he is entered into Death, and againe 
 through Death into Eternall Life > fo muft wee enter into the Death 
 of Chrift, and in the life of Jefiis Chrift, goe forth out of Death, and 
 live in God his Fatherland then our life and alfo our -flefh is no more 
 earthly, but holy in the power of God, and wee live rightly vnTerna- 
 rjo Sanilo, in the Holy Trinity of the Deity. : For Uicn wee beare the 
 
 holy 
 
OfthelhretfoULifeinMan* jpi 
 
 holy flefti (which is out of the holy Element in the prefence of God) 
 which our loving Brother and Saviour, or Immanuely hath brought in- 
 to our flcli: and he hath brought us in and with himfelfe out of 
 Death into God his Father,and then the Holy Trinity of the Deity is 
 ftibftantially f or really 3 working in us. 
 
 p. And as the Eternall Word in the Father, is become true Man, 
 and hath the Erernall Light Ihining in him, and hath humbled [ and 
 abafed ] himielfe in the Humanity, and hath put upon the In)age 
 which wee heere beare in this Life, the Image \_ which is ] out of the 
 pure unfpotred Element in the prefence of God , ( which wee Itft in 
 Adam^ which ftandeth in the Mercy of God), as is ekcrly mentioned 
 in our fecond Booke with all the Circumftances of it : fo muft wee al- 
 fo put on to us that Imagef which is J out of the pure Element, out 
 of the body of Jefus Chrift, and live in that bodily fubftance, and in 
 that fource [condition J and vertuc wherein he livcth. 
 
 lo. Wee doe not heere meane his Creature, that wee muft enter 
 into that, but wee underftand, his fource, for the depth and breadth 
 of his life in his r~)urce isunmeafurable : and as God his Father is un- 
 meafurable, fo alfo is the Life of Chrift fo : for the pure Element in , ^, 
 the fource of God the Father in his ^ Mercy, is the Body of Chnft : ^^^nir 
 and as our Earthly Body ftandeth in the fouie Elements, fo the i ew 'Sjf^'^ ^ir^^^' 
 Man ftandeth in a pure Element, out of which this world with the ^i/»^^iK' 
 foure Elements is generated : and the fource of the pure Element, is 
 the fource of the Heaven^and of Paradife,and fo alfo it is |_the lourcej 
 of our Body in the New Regeneration. 
 
 ir. Now that Element is in the whole Prircip'e of God every- 
 where, in all places, andfo is nnmcafurable and iiit:ni«t and therein 
 is the Body of Chrift and his quality, and in that u the Trniry ot the 
 Deicy : fo that che Fither dwclleth in the Sonne, ( t/ •5;^. in the Body 
 of Jefus Chrift, ) and che So*ne in the Fjt' er, as one one y God, and 
 thus the Holy Ghoft goeth forth from cht Fa-^her in che Sonne, and is 
 given CO us, to regenerate us to a new life in God, in the life of jefus 
 Chrift, and the Earthly Man ( in his Imjge and fo irce [or quality and 
 propercyi} ) hangeth bur to us in chis i^ L>fe] rin-.e, L whicrt is J well 
 underftood, if weebeborneof God withtu Min-'e. 
 
 12. For as God- the Fa her inhiso^n fubfUnce, comprehendeth 
 all the Three Pfmciples, and is himfel e the fublt^nce of all fubftan- 
 ces, wherein both j:y and forrow is cnmprehende-i , and yet goeth 
 forth in it felfe, out of the fource of the Angu^fti, and maketh the 
 Kingd)me of jf>y CO hiiufe fe, unconceivable to the forrow, aad in- 
 compreheiifible to the fource of his Anger in the Anguifti, and Gene- 
 rateth to h'mfe'fc his Heart in the Love, wherein the Name of God 
 taketh originall- So a.fo the Minde hath in it all the Three Principles, 
 and therein the foule is comprized, m'^xn the Band ot Life ; 6 which i The fnHit-, 
 
-pj of the Thrfefo/d Lift ift Mm, 
 
 muft enter againe into its fclfe, and create a will in the Life of Jefas 
 Chrilr, and endeavour after it, defiring it with a ftrong will and pur- 
 pofe, and not ftay oiecriy in the Hiftory, or in the knowledge of it, 
 . and Japing able ro fpcake of it, and fuppole the words and difcourfe 
 make a fufficient Chiiftian, when the Mindc is ftiU in meere doubt va 
 ' BoinU : no : that is not the Regeneration, but it muft be an Earneft 
 RefolatJon : the Minde nmft in it fclfe goe forth into the humility to- 
 wards God, and enter intx) the will of God, in Righteoufncfle, Truth, 
 and Love. 
 
 15. And though indeed the Minde is not able to doe this in its 
 own abilitie ( becaufe it is captivated with the Spirit of this world ) 
 yet it hath the Purpofe in its power, and God is prefenred with [and 
 in ] the Purpofe, and receiveth it in his Lovej and foweth therein the 
 feede of Love in his verrue [ or power '] , out of which the New Man 
 in the Life of Jefus Chrift groweth. Therefore all lyeth in the true 
 Earneft {_ Purpofe J , which is called True Repentance : for the Re- 
 iCeiving of the Word of God in the obedience of Love, groweth not 
 in the Earthly Life, but in the New borne, in the Life of Jefus 
 Chrift. 
 
 14. Therefore the Kingdome of Heaven is a beftowed Bounty of 
 
 Grace for all thofe that earneftly defiie it jnot that it is enough to fay 
 
 to ones felfe •, I have indeed a will to yteld my fejfe earneftly to God, 
 
 but Ihave need to have this world for a while, and afterwards I will 
 
 enter into the obedience of God, and that continuech from one time 
 
 to another, and from one day to another, and in the meane while the 
 
 ^ Oxithe chUde ^ evill Man groweth : if you deferre it to the end , and then defire 
 
 of perdition. [ and think J to be a Heavenly fruit or Birth, when all the Time of 
 
 your life,yOu have growne^in the anger of God,in the Abylfc of Hell ; 
 
 yno : that is deceit, thou deceiveft thy felfe. 
 
 1$. ThePrieftsinjBrti^c/i' have after that, no Key to open the King- 
 dome of Heaven for thee : thou muft enter in thy felfe, and be new- 
 borne, or elfe there is no remedy for rhee in this world, nor in Hea- 
 - ven : thou ftandeft heere in this [life '} time, in the Ground, and art a 
 Plant, but when Death cometh, and cuttcth downe the ftock , then 
 thou art no more in the growing, but art a fruit : and then if thou art 
 not foode for God, thou docft not belong to his Table, and then God 
 will not dwell in thee. 
 
 T-6. For wee know that the Dei ft/ onely, is the vertue to the New 
 Birth, which [ vertue 3 ( if thou longeft for it, and defircft it with 
 earneftneffe ) foweth it felfe ill thy^minde, and fn thy foule, outof 
 which the New Man in the Life of Chrift groweth, fo that in this 
 world the Earthly [ Man '] doth but hang to it. Thus the New Man 
 is in God in the Life of Jefus Chrift,and the Old Man is in this world -, 
 .' Or, fi/>i/f/e.' .of whtch.Sainc Paul writeih cleei^ly in his [ Letter to theRow^w^jthat, 
 
 if 
 
of the Threefold Life in Ma»l : ^- ^ 
 
 if wee thus live in the New Birth, wee live to God, but as to the 61d 
 Adam vree are in this world : where then the fource of the EternaU 
 Band in the fouie is alfo changed, and the foule entreth in ic fclfe into 
 the. Life of Chrift , into the Holy and Pure Element : whicli in feme 
 places of my Second Bookc I call the Tcrnarim Sm^ta. 
 
 17. Nor. according to the tinderftanding of the Latine Tongue, 
 but according to the underftanding of the Divine Nature j by^ which 
 words is excellently exprefled the Life of Jefus Chrilt in Gcd che Fa- 
 ther i as alfo theCharaders or Letters thennfelres. and the Spirit in 
 the fylkbles doe lignifie : wherein the Birth [uriigeniture, or Eter- 
 nall working '] of the Deity is excellently nnderfrood j rhough indeed 
 i: is hidden to the Hiftoricall Man of the ^ Scnoole of this world , yet ^ Or, unlvir- 
 it is wholly comprehenfible to t^hofe that are enlightened from God, ^ties. 
 who then alfo undeiftand the lource \_ or working property ] of the 
 Spirit in the Letter, which is not at this time tit to be fet downe here, 
 and yet it ftiall be brought to the underftanding. 
 
 i8. And there is nothing more profitable for Man for his begin- 
 ning to the New Birth, than true earnell fincere Repentance, with 
 great earneft Purpofe and Refolution •. for he muft preflfe into the 
 Kingdome of Heaven, into the Life of Ch' 'ft, where then his Rege- 
 reratour is ready, deepe in his Minde, in rhc Light of Life , and wi-^h 
 defiring and earneftnelTe helpeth [ to wreftle ] , and fo foweth him- 
 felfe as a Graine of Muftard-fecde into the foa!e of Man, asa Roore to 
 a New Creature. And if the earneftneffe in the foule of a Man be 
 great, then the eameftnelTe in his Regenei arour is alfo great. 
 
 19. And it is not pclfible to defcribe the New Birth in Chrift ful- 
 ly : for he that cometh into it, can finde it onely in himfelfe by ex- 
 perience : there groweth another Bud in his Minde, another Man 
 with other knowledge, he is taught of God : and he feeth that all the 
 hbour in the Hiltory , without the Spirit of God, is but aconfufed 
 sfOxVoiBakUi from whence iVife and contention (in felfe- Pride) 
 cometh, for they aimc onely at Pride and Advancement, to Recreate 
 themfelves in the Loft-, of the Flefh, and in fel'^s- They are no Shep- 
 heards or Paftours of Chrift, but Minifters or Servants of the Anti- 
 chrift, they have fet themfelves upon Chrifts Throne j but they have 
 erefted it in this world. 
 
 20. Yet the Kingdome of Chrift is not of this world,but confifteth 
 in Power j and there is the true knowledge of God in no Man, except 
 he be Regenerated in God, out of his corrupted houfe of finnes, 
 where then the fierceneffe changeth it felfe into Love, and he is a 
 Prieftof Godin theLifeof Jefus Chrift, whoalwayes feeketh that 
 which is in Heaven in the Wonders of God : and the New Man is 
 hidden in the Old Man, and is not of this world, but he is in Terr7.iri9 
 San£lOy in the holy Body of Jefus Chrift, underftand, in the vcrtueof 
 his Body. Eee 21, For 
 
JT^ 
 
 ' The Gr^fund 
 
 of our Hun- 
 tings- 
 m Or, receptA' 
 
 ■'' Or, vejfel/. 
 
 •^OfwhAt Spi 
 fit if IS gent 
 rated. 
 
 Ofthr Threefold Life in Man, 
 
 21. For fuchalfo his Covenant with us is, both in the Baptifihe 
 and the Laft Supper. He tooke not the flcfh of his Creature and gave 
 it to his Difciples, but he tooke the Body of the Pure Element [that 
 is-] before God, wherein God dwellcth, v*ich is prefent in all Crea- 
 tures, but comprifed in another Principle, and gave it to his Difciples 
 t© eate and to drinke under Earthly Bread and Wine : fo aUb he Bap- 
 tized the Outward Man with Earthly Elementary Water, but the in- 
 ward New Man he Baptifeth with the Water in the holy pure Ele- 
 ment of his Body and Spirit, which fubftance appcareth oncly in the 
 Second Principle, and is prefent every where, yet is hidden to the 
 Third Principle, vl\. to the Spirit of this world* 
 
 2 2. For as wee know, that oar Minde reacheth all over this world, 
 and alfo into the Kingdome of Heaven to God j fo alfo the Life of the 
 Pure Element ( wherein the Creature Chrift, and our New Maa in 
 Chrift ftandech ) reacheth every where all over, and it is all over full 
 of the fulliicffe of the L'fe of Jefus Chrift , but onely in the [ One ■ 
 Pure Holy ] Element, and not in the foure Elements, in the Spiritof 
 the Scarres. 
 
 25. Therefore there needeth not in our Writings much toyle 
 nor hard confideration or ftudy, wee write out of another Principle, 
 no Reader underftandeth us rightly in the Ground, except his Minde 
 be borne in God : there ought no Hiftoricall skill and knowledge to 
 be fought for in our Writings : for as it is not poflTible to fee God 
 with earthly eyes, fo alfo it is not pofTible that an unenlightened 
 Minde in the Earthlineffe can comprehend 'it. Heavenly thoughts 
 and meanings can comprehend 'it, likefliuft be comprehended by 
 like. 
 
 24. Indeed wee carry the Heavenly Trcafure in an Esrthly "" vef- 
 fell, but there muft be a Heavenly ■>* receptacle hidden in the Earth- 
 ly, elfe the heavenly Treafure is not comprifed nor held. None fhould 
 thinke or defire to finde the Lilly of the Heavenly Bud , with deepe 
 fearching and ftudying ', if he be not entered by earneft Repentance 
 intothe New Birch,fo that it be growne in h rnfelfe *, for elfe it is but 
 a Hiftorie where his Minde never findeth the Ground, and yet it felfe 
 fuppofeth it hath comprehended it, but his Minde raaketh it mani- 
 feft, "whit Spirits childe it is : for it is written*, They areTaught 
 of God. 
 
 25. Wee know that every Life is a fire that confumeth, and muft 
 havefomewhat tofeedeitsconfuming, or elfe ii; goerhout: fo alfo 
 wee know that there is an ErernaM Band of Life , where there is a 
 matter whereon the Eternall fire feedeth continually, for the Eter- 
 nall fire makcth that matter for foode to it felfe. 
 
 2 5. So alfo wee know that the Eternall Life » is twofold in a two- 
 fold fource f". quality or property ] and each ftandeth in its own fire : 
 
 The 
 
of the Threefold Life in Mml 
 
 355 
 
 The one burncth in the fiercenclfe» and in the woe, and the matter 
 thereof is Pride, Envy and Anger, its fource is like a Brimftone Spi- 
 rit : for the lifing up oi the Pr'de, in cuvciOu''ndTe, envy, and anger, 
 maketh together, aBrim tone, wheein the fire burneth, and conti- 
 nually kindlcch it fclte with .h s" mjrter : for it is a great - Bitter- » Materia^ mr 
 retie, wherein the Mobility ot the Liie confiftcch, as alio the s Scriker Mu < ria//. 
 Dp of the fire ^ LifiGjCi. 
 
 27. Now wee know alfo, that every fire harh a fhining and Glance, s Or, ytdcaiU 
 and that Glance goerh in it leJte forth trom rhe iouice[ or quality 1 , 
 
 and cnli^hrciieth the nr.atter of the fource, fo that in the fource there 
 is a knowledge and underftanding of a [ th ng or ] fubrtance , from 
 whence a Mindc and che Might, taketh its Onginall, of doing and 
 con.prehendnig a will to fonnewhat, and yet was not there in vhe Ori- 
 ginality; and that will in it Iche, in the lource, goeth torch, and ma- 
 kcth a liberty for it felfe in the fource, and the will defireth the li- 
 berty that it might ftand thcten, and hath its life from the will in 
 the Light, and in it fclfe, m rhe habitation, liveth without fource, 
 aud yet there it (iindeth m the Originality in the Ground of the 
 fource. 
 
 28 . Thus my Beloved, worthy feeking ' M'nde,know and obferve, 'Or ffri(nd, 
 that every Life ftandeth upon (he Abvfle of the fiercenefle : for G :»d 
 
 callcth himlclte, A Com mugfire^ and alfo, a God oj Love , and his 
 Name GOD, hath its Originall in the Love, wheie he gocch forth 
 out ot the lourcein himicJie, and makcthit, in himfelfe, Joy, Para- 
 dife,and the Kmgclome of Heaven. 
 
 29. Wee all in the Originality of our Life, have the fource of rhe 
 Anger, and of the fierceneifc,or elfe wee fhouUmot lie alive : but wee 
 muft looke to it, and in our felves got torih out of the fource of the 
 fiercencffe, with God,and Generate the Love in us, and then our Life 
 fhjll be 4 j:>ytu!l and plealant habitation to us , and then it ftandeth 
 rightly in ttte Paradife of God. But ifour Lifeftay m the fierccntlfe, 
 (f,:^ i:j covetoufuelfe, envy, anger, and malice,) and goerh not forth 
 into another will,thcn it ftandeth in rhe Anguifhing fource, as all Dc- 
 vills dce,.vvhercin no one good thought or will can be , but a meere 
 enmiry in it felre. 
 
 30 1 iicietore thefe two Lives, r/\. the Life in the Loving Rege- 
 neration, and the Life in the Oiginaluy of the fource ' or prrper- 
 ry'l-,arconeagainft another: and becaufe the Life m the Love, is 
 nofEnimcitious i therefore it muft fufter it feife to be pinched, 
 pierced- through and wounded, and upon it the Crolle is laid to be 
 borne with Pjiience of Mceknclle» and in this Bud, in this Ground, 
 [ loyle, 01 field ■ a chil 'e of God muft be a bearer of the Crolle : and 
 for 'his e.id hach God appointed in hlmfe'.fe,! Day of Judgement,and 
 ot Scpeiauon, where ihen he will reape what li grownc in every Life, 
 
 £ e e 2 and 
 
9^S'' Of the Threefold Life in Man, 
 
 and herewith fhall all formes of the Ecernall Life be manifefteJ, and 
 all muft ftand to [_ the manifefting of Gods Deeds of Wonder. 
 
 31. Therefore O Man ! looke to k> deftroy not chy fcifc : fee thac 
 thou grow in the Ground [ or field ] of Love, Meejcneffe, and Righ' 
 tcoufneffe, and enter with thy Life in thy felfe, into the Mcckoetfe of 
 JcfusChrift, in the Regeneration to God, and then thou ihalc live in 
 - J Gods fource of Love : and fo when the field of this Tprout is tjken 
 * ' away, then thy Life is a fruit and Plant of God, and thou fhair fpring 
 and grow with a New Body out of the holy and pure Element before 
 God, in the Life of thy dearc Saviour and Redeemer Jefus Chiiftj 
 give up, r or dedicate 3 thy feie to ic (in this contentious Life) 
 wholly and altogether, and f'> rh .u fhalc, with bim,through his Death 
 ^R.^({irre^iofl, grow up in a New M^ci {xrfore Go4. 
 
 » Jjtfl". ' J T UV. i '-^r . ' .' !» ■'■'."• tt^ V' l iL ' ■ . !'! . ll l - ' Jim- ' n ' . ' I,. ' ilU P. ' L I 
 
 The 
 
The Table to the Three Principles. 
 
 chapter. Aarcn. Verfe. 
 
 1 1« fNthe Time of the Lilly Aaron 
 
 J, giveth bis Garments to the 
 
 Lambe, 28 
 
 Abell. 
 
 ^O. Abell rvas not Righteous by his 
 
 ovpn Topper and ability, 75 
 
 io. Of the Church of \hii\l 
 
 fromyj,totheli^. 
 Ability. 
 go. Mans Ability Vefcribed. 75 
 20. AJjns own Ability was tried in 
 Caliie. p6 
 
 Above. 
 14. H(w Above and beneath it in the 
 Enmity. 77 
 
 Adam, 
 4. 0/Adam» mifapprebenfion, 4 
 9. Addinrrj/ in theGjr4en of E- 
 dtn and ai(o in Paradtfe at orjce. 6 
 10, Auam and Eve were E^rtb after 
 their F t!l 3 
 
 10. IFhjt jii/h Adsitn had beforn the 
 FUl. 4 
 
 10. 0/ ArJam« ^owledge and Bea- 
 fiiall Aiembars after the FaU,6j'j 
 10* Hvr Adam t^as an unreafanable 
 Beaf. 5 
 
 10. Out of what Adam was Crea- 
 ted, 10,11 
 I0» Hoiv Ad^mpoitldhavi Gtwra- 
 
 Chapter. Verfc. 
 
 ted an AngelicaU Hoaji or ttume' 
 roM Off faring, 12 
 
 10. AVefcription of Adams prober-' 
 
 tiesf or Condition before the 
 FaO. ij.to the 21. 
 
 11. Before thefaU Adam had other 
 
 ^jliiies, ^ to the 11 
 
 1 1, IV^hj Adam war tempfed, 14 
 
 1 1, Adam? %mptation at large^with 
 aU the Circumjiancej. 3 u»tf ;if»e 3 8 
 
 12. How long Adam was in Para- 
 
 dife. 2.totheio, 
 
 12. Of hdimt feeding , before his 
 
 fkepe, 1 6 
 
 ^ 2. KdjLVnftipt not before his FaU 1 7 
 
 12, Adam* hnsqe, and the Image in 
 
 / the Ktju* Titian ii aV one, 17 
 
 12. hd^xui ^int which hi had from 
 
 Gvd^ difcourfth with hU ^irit 
 
 which be had from tbis world, 
 
 36. to the 47 
 
 1 2. whence the OriginaU ffirit^foule^ 
 
 and fVorme of Adam proceed'^ 
 
 ed, 4^ to tht 5 1 
 
 12, WhMt the difference is between 
 Adams >oH«g man and young 
 maid or virgin. 52:53 
 
 13, How the Heavenly body of Adam 
 
 was changed. a 
 
 1 3. Qfihe Pit out of which Adam if 
 
The Table to the Three Prindplesii 
 
 Chapter. Vetfe. 
 
 Jkpp'feJ te he tal^n* 4 
 
 13. Hrtw hhra jide is repaired bj 
 
 Chrijij fide. 1 7 
 
 13. H.jw Mumi propertie a> as before 
 his jlepe. 18 
 
 14. 7he FaD fif Adam , his inward 
 
 'tree of Tempt atiortf and Temp- 
 ting. 3 4* ''^ *^^ 3 ^ 
 
 1 5 . How Adam c^uld have eatea and 
 
 GeneraiedinParadife. 16 
 
 15. The AdamJcall Mm likened to a 
 Theefe. 35 
 
 I7. Adam ivar captivated by tbt Spi- 
 rit of this world. 2 
 
 17' Adam hid not the Image of the 
 world before his Fall. 3} 4 
 
 17. Adam was before the FaU, as the 
 Jtifi [ball be when they [hall rife a- 
 giine. 5 
 
 17. iVbere Adam was Created -^both 
 body andfiirit. 6 
 
 ij. Adam was not Created to Cw 
 ruptibility. I o 
 
 17. Out of what Adam (Tj/ ; and the 
 Spirit of hit Effeaces. 1 2 
 
 17, Adams food before his Jleepe, 1 3 
 
 I7. Adam was not a Lump of Earthy 
 but he became fuch , 20 
 
 J7. How^and how long hefietdin the 
 Garden : and concerning his pro- 
 perties, 2 5 
 
 I7. iVhat Light Adam/jip by , ini 
 Paradife. 25 
 
 I7 Hw long ^Adim jl'pt, 79 
 
 17. Adam became another Image in [ 
 
 Chapter. Verle. 
 
 his Jleepe, 30 
 
 ly. How f^dam was before and after 
 
 his Jleepe. 2 i 
 
 I J. In Vartdife hditn Jaw from a 
 
 Thretpid Spirit. 31 
 
 17. Ad im and Eves horrible biting 
 
 of the Apple, 32 
 
 17. Adams Condition before hit 
 
 Pepe. 47 
 
 1 7. Otit of what Adams body was.^j 
 17. tVhat wasbehindey before ^ and 
 
 beneath Adam. 49 
 
 I7. How and how long Adam waitn 
 
 T^aradi/e, 50. t« the 53 
 
 1 7. How MimfeU into Lttft a^d 
 
 into jleepe. ^4 
 
 17. Adams Properties after his 
 
 Jleepe. 56 
 
 17. Haw Adam and Eve converged 
 
 in the Garden* 5 7 
 
 I7, ifcn? Ad^m and Eve became at- 
 
 together Earthly, 58 
 
 17. H(?w Adam ^iw^^Eve were both 
 
 a^amed. So 
 
 1 7. J^/fe^f and how Adam »d/ ^e/ftre 
 
 bif Jleepe, 82 
 
 17. Hon? Adam jbofild have propa- 
 gated. 8a 
 17. How Adam jW Eve ^«jrj^ the 
 ■ voyceofGod. 83 
 17. H w Adam became a fiefily 
 
 C^an, 87 
 
 17. Tf'^af Adam and Ewe underflood 
 
 eoncerni/ig the Ireader upon the 
 
 Seypent, \62 
 
 18. Adam 
 
The Table to the Three Principles. 
 
 Chapter. V^^ fe. 
 
 1 8. hdMTi did eate in another man' 
 ntr *ifiir f>ij Fall. 4 
 
 iS. Adam could eate of ng Taradifi- 
 call fruit after the Fall. 6 
 
 20. Adam and Eve were ajhamedaf 
 ttr the Fall. 5 
 
 2 o. Hott> Adams cloaths were made.6 
 
 20. How Adam and Eve k^pt toge- 
 ther after their being driven 
 fort b of the Garden » ^ 4 
 
 20. What was in Adams and Eves 
 mind^was manifefled in CaJn.Sl 
 
 20. Adam and Eve were terrified at 
 
 the Murther, 84 
 
 21, Adams Great knoi» ledge of the 
 
 L^jPeries. 9 
 
 21. Out of what Adam was Created 
 
 both bady andfonle. i o 
 
 2 1. Ihs True Ground of Adams 
 
 Fall. II 
 
 22. Adam and Eve gat a Body that 
 
 belongetb not to the Veity^ 1 6 
 22, 0/ Adams body and foule after 
 
 the fall. 
 
 17 
 
 22. Adam fhould not have generated 
 
 in an F-arthly manner. 27 
 
 22 i Adams ottm will onely y could 
 
 pcrifb. 54 
 
 22 . From whence Adams y5«/e or will 
 
 was breai bed in* 55-5^ 
 
 2'^.Why Adam wmt into the world.f^:^ 
 35. Adam$Jteepe and Chiifisreft in 
 
 the Grave ij all one. 73 
 
 25. H>w hddim fljould have lived in 
 
 Taradife^ 92 
 
 Chapter. Angelfi Verfe. 
 
 5, From whence the Angels have 
 
 their Bodies. ^4)^5 
 
 7 Frntti whence the Angels are, 2 4 
 
 9. IVh) Angtls and Spirits are Fter» 
 
 nally and Beafls not. 42 
 
 10. Whence the Angels are Genera- 
 ted, 41 
 
 11. Uow the Angels were propaga- 
 
 ted. 4 
 
 Out of what they are Created. 9 
 Whence the Angels have their be- 
 ing. 5 
 Which of the Angels are fal' 
 ten. 5 
 What kifide of hones the Angeli- 
 call ^fan had. 88 
 
 18. How the Angel Gabriel was feat 
 to apoore<J^aidorVirgin, 35 
 The care and flriving^ the An- 
 gels have for CMan. 78 
 Of the kn^tU great Humility. J t:^ 
 Anna. 
 
 22. Why Aana was fo long unfruit- 
 full. 69 
 
 Antichri(V. 
 
 18. OfAiuchdiiivifitation. 1 
 
 20. Whence x\itich rifts Kingdome 
 takeih beginning. 83 
 
 20. Aatichrilh Kingiome is reje^ed 
 
 of God. ^ p2 
 
 21, A Large Vtfcription of Anti- 
 
 chrift. 2S. to the ^2 
 
 A'-(8. 
 Why Arts orTradfS were difcO' 
 vered. lo 
 
 Aftronomer 
 
 14. 
 17. 
 
 20. 
 
 22 
 
 2r 
 
The Tabic to the Three Principles^ 
 Aftronomer. Verfe. ) Chapter. 
 
 2. 
 
 S 
 
 Chapter. 
 14. The Aftrenomer l{noa>etb no- 
 thing of a Childes Incarnation 
 in the Mother/ womb, 26 
 
 Autfiour. 
 I Whj the Auhouf writeth of God 
 M if he had a Biginning. 4 
 
 How the Authour came .by his 
 hrjcwUdge. 6 
 
 Ibe Authour writeth how tbeE- 
 t email Birth mujl be underflood 3 
 
 3. Wherefore the Authours writings 
 
 ferve, 3 
 
 4. The Authour bath no more Au- 
 
 thority or power than another. 6. 
 4 Hhe Authour ivarneth thi T^eader 
 
 concerning his writings. 43 
 ll.The Amhour writtth noN>:rvj.i'y 
 I4, 'the knowledge which the Au- 
 
 thours Joule hath. 39 
 
 14. All the K\it\\OT Jpeak^th conct:ru 
 
 Verfe. 
 
 follow hiht. 2 
 
 24. I'he Authoun Eamejl Kfjfe ^ and 
 excellent dijcourfe. ^. to the lo 
 
 24. The Authours hard Cjmhate* 
 
 17. to the 20 
 
 25. the Authour Appeakth to the 
 
 Lajl Jttdgemmt. 36 
 
 25. !7i(»e A jthoti: J> not zealotit^ out 
 
 of any define of hU own Vraije,^^ 
 
 25, The Aiichour Admonifheth to 
 
 contiKue infimplicity. 69 
 
 25. Why the Authour »»«/? write fo 
 
 dteply, 84 
 
 25, Why the Authour ww/? write as 
 
 he doth. 107 
 
 27. What the Authours teaching 
 
 tmdcth to. 8 
 
 Bibell. 
 1 8 . Why L mgttages were confounded 
 
 at B jbell. 27 
 
 ingGody Heaven i the Element ^''^ 18. Outofwhat^^ibtWi'f^rung. 82 
 
 and of Paradife^ is but as afmall 
 
 drop) in comparijon of the wif- 
 
 domeofGod. 89 
 
 15, For whom the Authour bath 
 
 written, 65 
 
 1.6. Fromwhencztbp hxii\iQUThath 
 
 bis knowledge. I' 
 
 \6, from what Spirit the Authour 
 
 writeth. 5 1 
 
 20. When the A!j;hours writing^ 
 
 (ball he Jerviceable. 2! 
 
 24. The Authour will write no Ija 
 
 of himfelfe, t 
 
 24, The Authour counfdUih ttt to 
 
 18. Babeil (hall he fervedas the war- 
 
 (fyipperj of the Calfe were. 7 1 
 
 19. BdbcWhaih invented the Ran- 
 foming offules, 2 
 
 19. BdQ(A[breal{eth within it felfe* 2 
 
 19. WhathabeWtJ. 3 
 
 20. Babeli and the Starres have the 
 fame Government, 18 
 
 22. Babeli blametb the Vwill for 
 Tempting ofChrip. 78 
 
 22. Babeli condemneth them that 
 fiarch after bidden M) furies. 78 
 
 22, Of BihzWs puni[hmef7t. 79 
 
 23. BabsU is on Fire andbnmeth, 2 
 
 33. Babeli 
 
The Table to the 
 
 Chapter. Verfe. 
 
 23. Babell fyity be fo talked mth by 
 
 the Anger ^that the Element j jhall 
 
 tremble. 5*^ 
 
 S5. TjibsW deprcyetby and devoureth 
 
 it felfi. 82 
 
 45;' fVee muji mtrejojiee at her Burn- 
 
 ingh"', " '■/ 9^ 
 
 25.' "BibtlV^^ardto hih^ovpne ; ji« 
 
 is ezery tvhete aB over. 97 
 
 27. Babel vp'tU bring inEptcurifme.2^ 
 
 Band. 
 20. Tif>e Band e/ Eternity Jlandeth 
 
 free. Baptifme. 65 
 
 4. ffhyBA^t\fmei^ commanded.!/^ 
 
 Beai>. n 
 
 3. Tibe Bea ft /??tfZ? pj«^ «4e^. 8 
 
 4. 7be 1^:^[[ jhali be fpetped otit. 25 
 4, ^/^j i6e Beafts z&rfX'e nofinne im- 
 
 ptitedto them, 38 
 
 ^. Of the Creating ^//i&s Beatt«.37 
 
 'MP 
 1 1 . Whence ' f i5»c venomotv _ Beafts 
 
 tfrr. 20 
 
 1 1 . How <^e Beaft is inraged, 2 8 
 13. ^i^)> l^e Beaftiall Propagation rs 
 
 an Abominaiion to God, 6 
 15. fFhat the Beafts or living Crea- 
 
 ittret are created for. 1 1 
 
 \6, A Beaft h better than Man that 
 
 dytth xvithout Repenting. 40 
 
 17. 7he Beafts are not made of Lumps 
 of Earth. 22 
 
 38, "the Beaft it greater then the An- 
 thhrift* 2 
 
 18. Hob? the ^ndtjhould have been 
 
 Three Principles. 
 
 Chapter. Verfe. 
 
 (Jifanaged, if hA^mbad conti- 
 nued in Paradije. I o 
 
 18* Goddefiredmt that the Beaftiall 
 ^J^an (heuld be, 10 
 
 20. 7he Beaft /l[:rfil/ fiand naked s.nd 
 hare, 20 
 
 20. A Lamentation^ hecaufe the Beaft 
 hath made tbeQardtn ofRofei^ 
 a Venne of Afwfherert and 
 Theevet. 373 38 
 
 20. "[be Beaft rviUhe fqaeezed forth 
 
 b) the prefein Babel 1 . 58 
 
 BIcud. 
 
 1 6. Hon? B!oud cometh to be. 1 1 
 
 1 6. The Blend rvherein the pjuk ^ir-^ 
 
 retbyitveryfweet. ' 11 
 
 to. fyhy h\o[zd if forbidden* \ ^l 
 
 Body. < , •• 
 4. Oftvhjt the Body is Created, ig 
 
 2 1. the Bcdy cannot he defl/ojed be- 
 fore the appointed titmt , 6z 
 
 22. Of the Bcdy tvhich tv, e hfl. ^4 
 
 23. IVbat is the fvod cf the Near 
 
 Body. 45 
 
 25^ The Body 0/ Cj&ri/i can he with-, 
 held by nothing in the Kefitrre- 
 Bion. 7p 
 
 25. How the Body of Cbrif fhinetb 
 in the Heaven, 7 9 
 
 25. Ti&eBady of CbriU is infnits, 
 79. *<; //7t 81 
 
 25. How the Body of Chrijl i< recei- 
 ved. 83 
 
 55. Hfls? i he Body of Chriji is after 
 
 the Kefurre&ion. 90,9^ 
 
 W f f Bookej 
 
the Table to the Three Principles. 
 
 Chapter. Bdok«> Bookes. Verfe, 1 Chapter. Vcrfe, 
 
 8. A field fuS of fijmrt Utbtmofi 21. Czint »at not whoVj'Reji^ed.i 
 
 ' G/oriow Booke. ii 2 1. CiXnt was chearly ag<Hm, 4 
 
 The Bookes oftheokgifis are \ 2i, fybotpaj Caint$ accmfir, 5 
 
 3 
 
 3 
 
 17 
 
 24 
 
 20, 
 
 20 
 
 20. 
 
 meere Hijiories. 
 
 Bridegroom, Bride. 
 
 The coming of the Bridegroom. 8 
 
 The Bndegroomes coming, 1 1 $ 
 
 20. The Bride of the Beaft i^<i»ib three 
 
 1 hings to expeH, 1 1 5 . f 1 1 7 
 
 Where the Bridegroom emhra- 
 
 cetb his Bride. 3 i 
 
 Caine. 
 
 Why Gains hatred tpas agaiafi 
 
 Abell. 44 
 
 20, ^Ay Caine becawz a Jldurther- 
 
 er, 45 
 
 Caine Vfaj not rejeBed in tht 
 
 tpomb »fhpi Mother, 6 3 
 
 The Vefcription of the Cainifh 
 
 Church. 'jj. to the 11% 
 
 20. Why Caine grutched his brother 
 
 any thing, 82 
 
 20. Hmf Caine voasfimd up to the 
 
 Murther, 84 
 
 20. Cains falfi faith vpas mdnife" 
 
 fled, 9 1 
 
 20. Cainee amasxment andfeare, gj 
 
 20. Caines expulfion beyond Eden in' 
 
 to the Land of Nod. 98 
 
 2C. Caine is a Lookin^g Glajfe for 
 
 Afens own Conceits. gg 
 
 20. Hdaf Caine was Comforted a- 
 
 gaine, 1 01 
 
 20. Whence Caines Artger againji 
 
 MatW proceeded,' 104 
 
 50 
 
 40 
 67 
 
 42 
 
 2 1. Caine/ottg&* 0«f -^rtj , tf»^ ^e. 
 pended upon bis inventions, $^ j 
 
 21. CaincB Church and Ghrifis 
 Churcb drveO together, 45, 46 
 
 Called. 
 l6. H(?n>, <io(/ tpbenil it that rvee 
 are called. 
 
 Centre^ 
 I o. What the Centre if, 
 1 4. What is the Centre. 
 Candiefticks. 
 20. What the ftven Candlcfticks 
 ate. 
 
 Champion. 
 18. What manner ofpetfm the Cham- 
 pion in the Buttle is, 2i 
 
 22. How the Champion or Saviour 
 
 was conceived in Mary. 37 
 
 Who was the Champion. 42 
 
 Childe. Children. 
 
 After tht life is kindled^ a childe 
 
 itofitjelfe. 39 
 
 Hotv a childe fball be intbeKe' 
 
 furreBion^thatperijbeth before the 
 
 kindling of the Light of Life, 3 8 
 
 A childe newly borne is at accep' 
 
 table to God^ as one in yearts 
 
 that repenteth offinne, 3 1 
 
 PVae are all the children of Jnt' 
 
 q-'itie^ according to the Spirit of, 
 
 this world. 25 
 
 fVhy two forts of children are 
 
 Generated 
 
 2$. 
 
 >$• 
 
 23. 
 
 16. 
 
 20. 
 
The Table to the Three Principles;; 
 
 25 
 
 24 
 
 Chapter. Verfe. 
 
 Generaudfrom Adam & Eve. 5 8 
 
 ^2. How fvee are the children of 
 wrath, 25 
 
 How it is with many of the chil- 
 dren of wielded Parent J, ^6 
 The very children ofGod^ binder 
 the "tree »f Pearle. 5 2 
 
 Chrift. Chrifttan. ChHfttndome. 
 
 12. 7hefefftpiationdfCht\^. 12, to 
 
 ibe 14 
 
 1 S. The vajk <j/Chrift is done away. i 
 
 18. *IhtCoYpQrieiyofQhv\^ is Jnfe- 
 riotir to the "Deity. 3^ j 
 
 J 8. f^hat was the feede to the Crea- j 
 ture of Chri^. 41 i 
 
 18. Chriftj Incarnation^ or becoming ' 23 
 mijn, ^'^,totbe<^^ 
 
 18. Chr'i^ the tfiojl wohderfuil perjon 
 in the "Deity, 5 2 
 
 18. Chrift ii the Heaven oftbofe that 
 are bis Memhert, 84 
 
 18. CAixi^i lncatnati6n. fronts'), to 
 
 ihegi 
 
 19. OMi^lnviteih aU. 3I 
 22. Chrift U born of a pure Virgin.! g 
 I2. How Chrift recnived or affttmed 
 
 his joule, 39 
 
 22. The Incarnation of Qhn^* 41 
 12. How Chrift is our 'Brother, 45 
 22. Chrift hath opened ibe Gale »f 
 Life for aB, 48 
 
 From whence Chrift is, 5 2,5 3 
 Hotif Chtift apttmd of receiHed 
 i' o»r B^dy, 66 
 
 i 2. -Ctirifts/ow/g if /r<Mrt Htaveft^ a>id 
 
 22. 
 
 22. 
 
 Chapter. Ver/e 
 
 not from Heaven, 6y 
 
 22. Ch rift5y5»/e w ow Br(>/i5'er, 67 
 22. ChriftsW^f ftf the foode of our 
 fonk, 6 J 
 
 22, HowQMiX^vs aKing. 72 
 
 22. How Chrift is a Perfin in the 
 Trinity, 75 
 
 22. Of the Name Chriftus in the 
 Language of Niture. 77^78 
 Chrifts Tempting, from 80. ia 
 the 100 
 O/Chrifts prefence every where, 
 ^. to the II 
 What Chriftg DifdpUt received 
 in the Lords Supper, 13914 
 Chrift hound the Devils ei/ery 
 where. i $ 
 
 How wee arefotefeene in ^hri4. 
 21 22 
 A Chrift ian doth not rightly 
 know himfelfe, 34 
 
 C\\n^fpringeth up with his befy 
 body through Death, 1 1 
 
 OfC^n^iT^twBody, 12 
 
 The contemptible Death ^/Chrift 
 is afiumbling bl9c\to the JeWSj 
 Turkesj and Pagans. 1 5 j 1 6 
 25. How Chrift /rrejf drops ofblaud, 
 
 22 
 25. Chrift? Pj/Zz'J'J or courfe, compa- 
 red with Adams whole courp. of 
 what happened to him. 23./(? 40 
 2$. What ChHft laid off inDeatb.^j 
 i^. Ohd^ had Heavenly Jlefh in the 
 Earthly Adan^and wee too. 48 
 F f f 2 2^, How 
 
 22. 
 
 »3 
 
 23. 
 
 23 
 
 25- 
 
 2S. 
 
 *5< 
 
The Table to the 
 
 Chapter. Vcrfe. 
 
 25. How n>ee put on Chrift. 48 
 V^ . Qhrift hith alfo borm our a&u 
 
 all finnes. 5 * 
 
 35. ffherefore Chrifts Paffion n>as. 
 
 fyy.to the 61 
 
 25. Chriftendome mnfl expeB the 
 
 JignedfElhs, 82 
 
 2S. Chrifts Converfation for tie dayes 
 
 after his Re/urre&ion. 88 
 
 25. Ghrift is not feperated from us. 
 
 ^9 
 ■45..Chrift dideate after his. Kef Hf' 
 
 rediion. 9 ' 
 
 .25. The Vejcriptim of Chi'i^B Af 
 
 cenfiort. g^.tathe icS 
 
 21^. Wait Chrifts Body , and hit 
 
 Throne is. 104 
 
 a^. How Chn^ fittetk at the Right 
 
 hind of God. 106 
 
 25. Of Ch^iftj Creature. 106 
 
 25 . H iw Clrift is in I1iav?.n. ic8 
 
 26. Hva? the Body fl/CSrift a?**/ d/- 
 
 ter his KefHrre&ion, i . /« t&s 7 
 2(5. ^(bt« Chrifts body was Glori- 
 fied. ■? fo the 4 
 2^. C^n^hid mt a body that wu 
 altogether Eart hi). 9 
 Comminderaeat. C^nvcifian. 
 17. fVhf the Carnmiixienient was 
 given to ^diva' 1^ 
 
 24. W^/^ar 1/ reqmred in Conver- 
 
 fion. 27 
 
 Contention. 
 
 25. Na Contention it necejfarj or 
 frofitabk, 83 
 
 Three Principleji 
 
 Chapter. Councellours. Vtrfe. 
 itf. There are jizie CouncelioursJ?r- 
 ting in the braine, 22 
 
 Covenant. 
 18. IVhat th? Covenant did profite, 
 before Chrifi camtin tbejltlh, 34. 
 Coyning. 
 %0, How the coyning of Gold and 
 Silver had not bten netdJttlL 1 7 
 Creation. Creatures. 
 23. How the CreaJon endureth till 
 the Lajl Judgement. 20 
 
 9. fVhy the Ejjence or Sub fiance of 
 the Creatures it not Eternall.^j 
 9. The figure or Jhape of the Crcar 
 tures remaine eternally. 38, 3 9 
 1 4. In what forme the CteitUtti fhall 
 be in Faradije, 33 
 
 14. Whence the Creatures bofve thiir 
 skiU. 34 
 
 1 8. The Eternall andTemporary Crea- 
 ture in Chrifi were one. 40 
 Curfe. 
 18. What Gods oir^n^, is. $ 
 18. Before the curfe there was nofucb 
 evill weeds nor living Creatures 
 4S there are now, 7 
 18. There was Great Differenee »f 
 Beafts befifi the curfe. 8 
 1 8. After the curfe fruit mufi b& 
 plmted. 9 
 20. fVhat the Curfe of God i/. 93 
 Darkneile. 
 4. E^om whence Darknefle hath its 
 Name, 48 
 7. How thi PArkneHe hageth after 
 
 tb& 
 
The Table to the Three Principles. 
 
 Chapter. Vcrre. 
 
 tie Ltgkt, 13 
 
 tf^hat thefirfi dying or Death if, 
 
 and trhence it comeih. 5 J 
 
 The Abyffe 0/ Death is in ajoung 
 
 childe. 29 
 
 ff^hat Death Adam djed in Fa- 
 
 radije. 37 
 
 JVdtnin it is, that D^ath fiickr 
 
 ah. 16 
 
 What Dying or C^eath is. 1 Jji 3 
 
 Whai that is which is called the 
 
 Great Death. ^5 
 
 Convirfion in the laft houre oj 
 
 Death. Deiiy. 43 
 
 'the Dsicy is manifeji in all 
 
 things . 3 
 
 theV>e\Vf is invijihle, 63 
 
 D.'Iogc. 
 
 fFhj the DelugCj orN^^h^Jlcui 
 
 came. 2 6. to the 2 8 
 
 T^efpaire. Doubting. 
 
 20. VVkenctXyii'^aXtt arijeth. 107 
 
 24. AU Doubting cow«/:? /row the 
 
 VeviX 28 
 
 DiviU. 
 
 2. 7 he Deviils looke ir.io the firfi 
 
 Trincipk. 3 
 
 4. ryhat the hell of the Devil is. ^6 
 
 4. Neither the DevilljWor the tvicked, 
 
 is midt out of any evill Mjtter.^y 
 
 4. Whence the Devils^ Angels, and 
 
 foules are. 46 
 
 4. Ihe whole Defcription of iht Dc- 
 
 YiU a«d their Fall^ 64. to the 74 
 
 J?- 
 
 15. 
 
 «7- 
 
 19. 
 
 19 
 
 8. 
 
 22. 
 
 iS. 
 
 Chaprf. Verfe. 
 
 8. the Deviil is the worlds Teacher. \^ 
 p. The Deviil knoweth not Para- 
 dip. 7 
 
 T4e Deviil cannot he helped or 
 
 faved, SO 
 
 How the Devils (hould have been 
 
 if they had not fallen. 5 1 
 
 The Great Number of Deviils: 
 
 wherefore theyfiU, '>* 
 
 The Devils mindewas the cattfe of 
 
 the liftingup ofhimfelf.l.totbe 3 
 The Deviil would Vomineere over 
 
 the Heart of Gad. 43 
 
 whence ihe Deviils have their 
 
 Name. 5 
 
 The Devils are ihe Canfe of their 
 
 own Fall. 6 
 
 Out of what ihe Devils an Crea^ 
 
 ted. 7 
 
 The D^jvilig Jr.poiencj over a. 
 
 childe. 26 
 
 The Dcvila Kingdome is fowen. 
 
 alfo in the CopuUt ion, 3 3 
 
 How wee can tread upon the head 
 
 o/r/je Deviil. 44 
 
 HaW- ihe Dcrvils Kwgdome is 
 
 hdd Captive. ^8 
 
 The Deviil Tempteth Man in the 
 
 jirjl Principle. 59, 
 
 IV hat the hungtr andfatiating of 
 
 the Divill w. 61 
 
 How the Divill wonnt the Game 
 
 <j/Adaro. 62 
 
 Ajter the Fa'^the Deviil & AUn 
 
 fvere both in one Kingdome. 62 
 17, Hofp 
 
 10. 
 
 ID. 
 
 ■' (1 
 II. 
 
 II. 
 
 15. 
 
 '5- 
 
 '5- 
 
 »5. 
 15- 
 
 15 
 ^$- 
 
 17 
 >7 
 
The Table to the Three Priaciple$r 
 
 J7 
 »7 
 
 Chapter. Verfe. 
 
 17. How ibe Devill mocked God in hit 
 
 mind when Adam watfillm.6^ 
 
 I7. Whither the D^yXW flyeib in his 
 
 *Pride. 6^ 
 
 The Davill is Exectttimtr, 66 
 
 the Dcvill is the 'Dnveffifwatd 
 
 to all mijchiefe. r- ' ^7 
 
 17. '^ib^ Devil I hdldeth the ^Vfafi.y^ 
 
 17. ^Ti^e Dijvil! w the higheji caufi ojf 
 
 Adams Fall. 95 
 
 17. Tib* Devils jf^(?r/«<i »>i*fe Mans h 
 
 mj^c »&«« i/ tv^/ fjQm, ^6 
 
 17. T/5>eD£vill underfioofi not thepro- 
 
 mife of the Treader upon the Sir- 
 
 pent' P7 
 
 ihe T>ivih Judgement is hidden 
 
 to him. 100 
 
 "the D^vill bath f)wne lares or 
 
 weedes. 30 
 
 The Devils danced at Gaines 
 
 iJHttrthering his brother. 84 
 
 ^' ~ Swines 
 
 51 
 
 17 
 
 20. 
 
 20. 
 
 21. 
 
 T/je Devill holdeth his 
 
 jipples before the fuk. 
 2 1 . T^he fubtlet} of the Devil! again ft 
 
 the conjiant (auk. 54 
 
 2!, TkDivJll alfo fiirrethnptht ehil- 
 
 dren of God againfi the fmle. 5 5 
 21. ^/?^* /i^e Devils fiddle horfe is. 63 
 23. Where the Devil? jre. i5 
 
 23. "the Devils ^jz/e «^ /?^a?t?r of the 
 
 foule of a childe before the time of 
 its Underfianding. 38 
 
 24, Who are the Devii« Blnudhiundsw 
 24. How the DtmW fiduceth thefouh^ 
 2j^,7he Dcvill tpjtcheih for the foule 
 
 Chapter. Verfe. 
 
 tvhenfiepf and blottd jttdgtth of 
 
 any things at a Gat tpatchetb 
 
 for a tMoufe. 1 5 
 
 the DevHi *rici^/ to entrap the 
 
 Aulhour. ^^5>7 
 
 Where the Devill and the Wrath 
 
 are captivated, %^ 
 
 In what place the Devils are. 42 
 
 the Devils bitter fait , U'hetewitb 
 
 men rub one another, 56 
 
 How the DcVils tremble at Cbrifis 
 
 Veath. 71 
 
 2 5 . the Devill // blinde in the light, yi 
 
 25. The Diwih dwell not farrefrem/ 
 
 Chriji, lO"; 
 
 How the Devill would needs be 
 
 God J when the Gofpel began. 23 
 
 How the Devils ^all tremble at 
 
 the La ^ Judgement. 1 3 
 
 Difcourfe. 
 the wonder full Difcourfe of k' 
 dams Spirit in Paradife, 36. to 
 tbe^j 
 The 6.\(cO'jr(e and agreement be- 
 tween the Elements in the Incar- 
 nation of a childe. 22.to the 25 
 24. The difcourfc of him who fella- 
 mong the OHitrtherers between 
 Jericho rWJerufalem. 4 
 
 Dolour. 
 (^ the D L>ftoi»? who is in thefchoole 
 o/P«ntecoft s i^T in rifpSof the 
 Authpur^ at Paal was in rcfpeHof 
 the other Apojlles. 47 
 
 j<3» The DodK>uiLS kill meti^ thinh^ing 
 
 to 
 
 34 
 25. 
 
 25. 
 «5- 
 
 26. 
 
 '^7 
 
 12. 
 
 14 
 
The Table tp the Three Principles. 
 
 Chapter. Verfe. 
 
 tofinde borp the Incarnation of a 
 
 childt if) h) Anatomiei) but in 
 
 vaint. 42 
 
 Doftrines. 
 
 ^7, The feveraU forts ef Do^rines 
 
 mnfi mt all h rejided, % i 
 
 Dominion. 
 
 20. Dominion cometb not from the 
 
 Love of God, 36 
 
 ao. Whence Dominioa arifetk, S6.ro 
 
 ihe%% 
 25. Whenix X^omixAon corrnth, 55 
 
 Earneftnefle. 
 
 1 6. The Earneftneffe that n>ee mufi 
 
 hfe in taming our Body. 42 
 
 1 6. With rvhat Earneftneffe rre maji 
 
 fet upjn the Nerv Birth. 48 
 
 the Earneftneffe that the Minde 
 
 muft ufe, 79 
 
 The Earneftneffe of the fouleytna- 
 
 k^tb tbeVeviUvptotk andfaiat.^b 
 
 Earth. Earthly. 
 From whence Earth hath its Con- 
 folidation. 7 
 
 5 Whence E^rih^irater.^ihe Rocky 
 cliffs came to befo as tby are. 29 
 Of what, Earth and Stones are. 
 7. to the 9 
 God willed net the Earthly Copu- 
 lation. 3 5 
 Where Earth and Stones are Ge- 
 nerated. 8 
 Why the Earth trembled at the 
 "Death pfChrip. 44 
 27. Earthly k^aa^kdge vanijheth in 
 
 ^7 
 24 
 
 5- 
 
 »5- 
 
 25- 
 
 Chapter. Verft 
 
 the Judgement. 19 
 
 Eleft'ton. 
 
 17, C?/EleAion before the foundation 
 
 of the world, loi, 1 03 
 
 20. How little knowledge BxbtW b$tb 
 
 cf the EUStion, 59 
 
 Element. Elements. 
 A dtfcripiion , what the one Ele- 
 ment is. 41, 42 
 Of the one Element, and of the 
 foure Elements. 44. to the 46. 
 VVbat the One Pure Element 
 is. 8S 
 1 7, Where the Elements have their 
 Originall. 4$ 
 the Element out of which the 
 foure Elements proceeded in the 
 beginningy that is vpithont under- 
 jianding, 7 
 What the Eiernall Element 
 is. 19, 20 
 22. Why the Elements trembled. 4^ 
 2a. the One Element is Subjianti' 
 all. H 
 Eve. 
 J 3. Eye t Creation defcribed, l2.i0 2o 
 13^ the joule and forme of Ese, before, 
 the Fall. 34. to the ^6 
 15. Why Godmujimak^ Eve. 18 
 17. Eve was Created for -the Corrupt 
 tibility. 10 
 17. How Eve was beguiled. 32 
 1 7. How Eve was Created. 5 5 
 17. Eve was btguiled through ber care^ 
 lejhejfe, 57 ■ 
 18. the 
 
 14. 
 
 14. 
 
 14. 
 
 17 
 
 22 
 
The T*blc to the Three Principles. 
 
 Verfe. ^ Chapter. Fead. 
 
 21. 
 
 24. 
 
 II. 
 
 Chapter. 
 
 1 8 The fentence upon Eve. 1 9 
 
 20. Eve, anei the -^pofiles , thought 
 
 the fame thing. 44. 
 
 Eviil. 
 
 f . 7he Evill U not God, 2 
 
 I. U^hjt is the jirjl Mjtter:&f EnW. 
 
 f^, to the 14 
 
 20. "The Evill Vomineeretb over tk* 
 
 Goody but God hath not ordained 
 
 thatit jhouldbef). 29 
 
 Evill and Good are in -em ano- 
 
 From tf^bexice Evill thoughts 
 come. 29 
 
 Fall. 
 
 O/Lucifers <j«^ Adams FaH. 5 
 
 HoVf their Fall was jorejxthe, 22 
 
 li.'Reafon ^eak^th againfi the Fall.29 
 
 18 . How God fviUed not, andyet T»il- 
 
 led^theFilU 12,13 
 
 Father. 
 Horp Father and ^-Mother are 
 vfarned* 25 
 
 Whin God the Father Genera- 
 teth the Sonne, 8$ 
 
 Of the Thravp'ing of the Father.6i 
 Hovp God //;e Father ii Reconei- 
 kd. 44 
 
 Faith. 
 Ibe ^uthour fets domte eight 
 Articles <?/Faith. 116 
 
 If hat Faith is able to doeVy 7^ 
 
 Fcarc, 
 Why tvee ought not to feare or be 
 afraid, 25 
 
 Verfe. 
 86 
 
 15- 
 17. 
 
 20. 
 25. 
 
 I?' 
 iS. 
 23, 
 
 25. Whatii <jGWFeaft. 
 
 Figuref. 
 20. 7he Figures of all things rtmaim 
 "Eternally, p 
 
 Fire. 
 .5. How the Fit Q is in the water, 20 
 
 7. T^e Originall of ibe Fire 9 ^/Ve, 
 
 Water, and Earth, .12 
 
 8. 7l&e Fire, i^/^. Water ^((^ Earth, 
 
 have tviiry one their Crsaturei, 
 
 ^ according to their ^Jitj.^ 1,52 
 
 10. what the ¥\i tint ha n>orld,and 
 
 inHeUjis. 45* 47 
 
 1 4. "The Bloffome of the Fire moveth 
 
 above theJrIeart. 22 
 
 1,5, How the Fhc'if h^ died in ihe 
 
 Heart* 50 
 
 27. Of the Fire by which the jvorld 
 
 fhaS perifh. ^« IJ 
 
 Fox. 
 
 1^. How fame have the Fcx hanging 
 
 to their Coate when they Dje. 39 
 
 Gall. 
 
 1 14. The Gall h^ndleth tbe-warmih 
 
 j £« fi&e Heart, 20 
 
 I 1 4. Hf^jv <^e Gall ccmt^th to he in the 
 
 1 Incarnation. 15 
 
 I 14. How t be GaW^ He art. Liver and 
 
 I Lungs are fet in ordir. 18 
 
 Garment- 
 
 J 9, He //»4/ mi//' ^e heard of GodifHuft 
 
 i ^«< fl^/^e G.u men t ofabvm'm 1 - 
 
 i <w«. Ghoft?. 48 
 
 ; 19. Concerning Ghofts <?/ Veceafid 
 
 I />!:0/>/€ {^j/ wa/^e. 22 
 
 God. 
 
The Table to the 
 
 Chapter. God. Verfe. 
 
 i. mat God is.tU Effence of ail Ef 
 
 fnces ii generated otti nfhlm. i j2. 
 
 I . Hi TV he is called sn Angry God. 6 
 
 1, God it not called ©od aecordwg, 
 
 to the fir fi Principle. 8 
 
 2. The Ettrnall tvork^Tjgj or Genera- 
 
 tion of God. ? . 8 
 
 4. TVhtrt wee rmtflf^ki God. 8. 44 
 4. God ii joughty by Antichriji, aboVe 
 
 the StarreJ. i3 
 
 4. Without God there would be No- 
 
 thing. 31 
 
 4. God knorveth neither beginning 
 
 nor End in bimfelfe. 5 4 
 
 7. fVhere we mufi feiikJ3od, 1 5./0 1 9 
 7. Why God if caSed God. 19 
 
 10. H;n7 God » «e^r« f »*f. 48 
 
 14. Where (3toddtpeIleth. 80 
 
 1 5 . Whom God dejireth to have. 2 6 
 id.Wejhuldivant ourboafling in Gid.i 
 17. God tvas ndt fo tvrathfuU at the 
 
 meere biting of the Apple. - i 
 ' 17. Htfri? God is K.ing of the Land. 6y 
 
 1 9. Gcd if neerer ««: than the Saints 
 Departed. 31 
 
 20, God hath no pk^jkre in Judge* 
 
 ment. 20. to the 26 
 
 2o.<5od if not at addj ivithhimfelf.66 
 20. Cod hardumth none. ■ 62 
 
 2 o. God did not will there fhmld be 
 any DeviU. ^4 
 
 20. God kpoweth what tviU come to 
 
 pj{fe. 64 
 
 20. Godifore/eeing. 66 
 
 20. Whom God drawetb. \ ^ 67 
 
 Three Principles. 
 
 Chapter. Verfc. 
 
 20. God did not c»nfmt to Calncs 
 LMurther of hit brother. 93 
 
 2 1 . God Cometh to help all things, z 
 2\,Atl things in thif world are p/God.l 
 
 22. God andParadife is Indomprehen- 
 fible, and ji and in all things. 32 
 
 2 2. Frym what the Name of God 
 
 hath its Original!. 35 
 
 22. yyhy God became Man. 43 
 
 22. God and the Pure Element is be' 
 come one. 63 
 
 23. Both Good and^ad Men mufi ma' 
 nifefl the wonders of God. 26 
 
 24. God armeth ihefouleagainjithz 
 Vivills treachery. ' ' ' i J 
 
 2'^.Why God muji come into thefouk*^ 
 
 25. Wherefore God mufi emiir into 
 Veath. : : ko 
 
 25. God msck^dAd^mtphenbifatd^ 
 He i« as one of us. ^o 
 
 2 5. God & Man bung on the Croffe. 41 
 ii^/The grace of God if for All Men.6j^ 
 25. The Anger of God is neither Good 
 norEvill, 7^ 
 
 27. Wh at <5od vs. 7 
 
 Trj.GoA giveth the feed to he fowen.2j 
 27. 'God will not cajl all away. 2S 
 
 Good. 
 17. Why God f aid it is oof Good. 27 
 
 Gtound. 
 
 i!j. What the Ground is wherein the 
 
 Heaven foweth feede. 27 
 
 Guttf. 
 
 14. How the Gutcs are made. 21 
 
 \4^Whtrforttbefiom.ick^& Gut? are,2j 
 
 G g g 14« When- 
 
The T^ble to the Three Principles^ 
 
 GhTipt'er. Vcrfe \ Chapter. Hell. 
 
 14. Whtrefon the GutM are long and 1 9, VVhai H«ll/{'<i// be. 
 folded. Hand. Ha.ids 28 I 
 
 25 
 »5 
 
 15- 
 19. 
 
 7- 
 
 «7- 
 
 19. 
 
 ana. Maid?, 2 
 
 W'^),;!* /lE7« Hind cfGod is. 1 07 
 
 Whit Hands are in the Inearna- 
 
 riw. Hearing. ^J 
 
 Vybat the Hearing is, 67 
 
 Htarc. 
 
 9. Ottt of vphat the Heart </Go^ is 
 Generated. 4l 
 
 \0»the Heart of God is ttnchangeahk.i^i 
 12. rriE»J* the Heart o/Go<i «/. 3 
 Noihiag is Created out of thf 
 Heart of God. 6^ 
 
 Why the Heart of God became <? 
 Hiimjn finle^ 6 
 
 the EternaB Birth of the Heart 
 of God. Heaven. 10 
 
 Why Heaven is fo ealledk « 7 
 What the Heaven w wherein 
 Goddt»elUth. 14 
 
 Of the Heaven vpherdn God 
 dvptlktb. 77s 78 
 
 Heaven and Hell is tvtry tphert 
 all over. 62 
 
 The Kingdom of Heaven if in 
 all things. 64 
 
 tQ. H aiwn and Hll flrive about the 
 children of Eve. 47 
 
 21- VFbaf HtAytn is, 19 
 
 22. What Heaven {Htrnmenjlgaifi 
 etb in the Language QfNatm.e.j^ 
 ^ VVhjt the Joy of Heaven is. 26 
 27. The Heaven will new make am^ 
 ther Age, 2 1 
 
 Verfe. 
 22 
 
 19. 7he Kingdome of Hell is in all 
 things. 64 
 
 9, WhatHcW'^Hts. 30 
 
 17. What the FaradifieaO Sugar of 
 UWis. 93 
 
 iS. Ihefouree or torment 0/ Hell it 
 the Joy of Hi JVM. 1 6 - 
 
 Humanity. 
 
 22. OfChrifts HiimtnkyiWhat Man 
 
 ifyedf and what Man djed not, 
 in Cbrifis Death, 46 
 
 23. Di'vld Propbefietb of the Eternall 
 
 Humanity ofCbrifl, 1 5 
 
 Jefus. 
 
 22. W^hat Jeftw figttifietb in the 
 
 Language of Nature, 76 
 
 25 . How wee pitt on Jcftu Chrifi. 4S 
 
 JehofaphaC. 
 
 9. Chrifi Cometh with the faire LiBy 
 
 in the vtUy «?/ JehofaphaC. 17 
 
 13, Jn the valky of JthoGphzt^ the 
 
 Angel of the Great Counfell com" 
 
 e$b with a G4den Charter, i z 
 
 J wet. 
 Hiw the Jewel (hall eaie with 
 
 »5- 
 *5' 
 
 25- 
 
 22. 
 
 the Lamb. 
 
 50 
 
 Jewel, Turksi, and other N<»/ J- 
 ons are admonifhed. 95 
 
 J.aabeU. 
 
 the throwing out of Jezibell is 
 coming, loimanuel. 95 
 
 the jairefi Gate of thu Bogke it 
 Immanuel. 34 
 
 27^ Heaven is the fower of the jetde 22. VVhat Immanuel pgnifieth in 
 thatjSodgiwtb, 27 the Language of Nature, 73 
 
The Table to the Three Principles. 
 
 Chanter. 
 
 Image. Verfe. 
 
 10. 
 2i. 
 
 27 
 
 27, 
 
 »7- 
 
 VVhai the linage of God if, p 
 
 W^'.nin-.ke Image ofGadeon- 
 
 vy hence the Image fl/(Jo<rf if. 1 3 
 7 ^? Image <?/■ Heaven , Ejrf Z:?, 
 ^»(!i Hi;// i« o«« Perfotii •; I 
 
 Itihes. 
 22.Hja' theri dfe two EternallJnnss.^ 
 
 John. Jofua. Ifracl. 
 
 2 3 .ff^hyjuh n »<» ^(?r« ^/<>re C^z/?. 2 8 
 
 20. Jo<ua n>j/ a Type a/jefus. 27 
 
 20. lyhtrefore Ifrael y?d)'€<rf 40 jiejre/ 
 
 i« iht ff^ildemejfe. 22^ 23. 
 
 Judge. Judgement. 
 fyhen we Judge 0/ ^ic6 and 
 Dead Cometh, 1 1 
 
 The T>mU doth nut tvhollj hjiow 
 bis Judgement. 100 
 
 A defcripiion efihe Lajl Judge- 
 ment, from I to the 20 
 Whjl a Judgement w appointed,^ 
 JliJgefneBt ougbi m$ to be 
 flightlj pronouHced. 29 
 Key. 
 4. Where the Key ta Wifdorm tjeth, 30 
 9. "the Key to the knetvledge of the 
 T'aradife. 25, Id, 
 18. The Keys tphicb open the Bach 
 ChejicfGold. 99 
 
 King. I 
 
 JTj&ii/ /Jri/e about the King o/| 
 Life in a Childe. /^\ j 
 
 Kingdome. Kingdomes. i 
 
 Gods Kmgdorae goitb not bank- \ 
 Witidt. 17 
 
 1$ 
 
 16 
 
 Chapter. Verft- 
 
 2o.Tn?o Kingdoms tvreflk inAIan,^ i 
 
 20, "The Kingdome of Chrift is not 
 
 de fired by many^ 3 1 
 
 20. How the KiDgdome of God may 
 
 have the VtBory, 48 
 
 20.7be Kingdom ofnfrathirthdam & 
 
 Eve VPat very great after the FaB.6^ 
 
 2 1 . Three K'ngdomes J» Man^md he 
 is the field or Gfound.l2.to the 25 
 
 15. JVbmin the Kingdome of Hea- 
 ven con fifieth, 65 
 26. Vyhat the Kingdome efHeMven 
 if. Keeper. 10 
 20. JVho if the Keeper of the Tne of 
 Life. 41 
 20. Howthefword of that Keeper it 
 made blunt. Knowledge. 42 
 3. It tpoj once not Good for us to have 
 the Knowledge of the fiercenefe, 
 but now it is highly neceffary. 2 
 Lad. 
 18. Anticbrifis throne wili be de» 
 firojed by a Lad. 56 
 
 18. In Hebron there is a roote to Cure 
 
 Lazarut. 57 
 
 Learned. Learning. 
 
 3, IVhji the Learned forbid us to pry 
 
 into God. 6j 7 
 
 9. Hotp Learning is to be attained.^6 
 
 26. The Pride of the Learnedjird/ the 
 
 defiroyer of the prfi pure Church, 
 
 Life. Lives, j 6. to the ^^ 
 
 l^JKberg thelAfe is generated in Adan.i 
 
 19. What the Great Life iif. 15 
 
 22. Ihere are two Eternall Lives. 7 
 
 G g g 2 Light. 
 
The Table to the Three Principles, 
 
 10. 
 
 II 
 
 Chapter. Light. Verfe. 
 
 8. Of the Light of the Firji Vaj. 6 
 
 1 4. Of the Light achich Men fee by in 
 
 Paradife. 2 
 
 14. Betareea Light atid Varkncffe 
 
 there is a G'eat Gulfe, y6 
 
 15. Hofv the Ligh c 0/ Life is kjndled 
 
 in the Incarnation of a childi.^9 
 
 16. Lif^ht flriveth agnnjl Varknefs.-.O 
 
 16. Of the Light of the ^ Principles.12 
 22, TheiAght hath no Centre,. 35 
 
 Limbus. 
 -22. ^bat the Divine Lioibus i/« 2 1 
 ' Lilly. 
 T'he Lilly (yallgroaf in the Devils 
 fuppofed Kingdome. 33 
 
 Of the Lilly which (halt fhortly 
 grow and bring m the true know- 
 ledge in the trinity. 28' 
 
 13. the Branch ofthe^\\\y which the 
 
 Virgin holdeth in her hand. 6l 
 
 14. the fmd of the Lilly will ^ayk 
 
 the Cornerd Cap, 39 
 
 15. The Ijlly cometh after the Great 
 
 Shower, 26 
 
 15. Allif open in the "time ofthelM- 
 
 ly, and then jthe Tin&tif're is the 
 
 Light of the vporld,,' ' ^54 
 
 17. Wherefore wee have need of the 
 
 Lilly. ^ ^^ 
 
 17. How tbi Beajl will be 'di^royed 
 
 by the L\\\y. 37 
 
 17. tn the time of the Lilly much 
 
 (hall be revealed. lOO 
 
 3 ^, In the Lilly- Rofe, the D^tbres of 
 
 the Adyfierits fhaUfiie open, 6 1 
 %o,The defer ipt ion of the Lilly- time,i 5 
 
 Chapter. Verfe. 
 
 20. the Branch of the Lilly (hal/ be 
 
 planted in the Garden of B^fes^ & 
 
 thefick Adui:) fhalleate of it. 38 
 
 j1 feeret concerning the tune of 
 
 ii?>t Lilly. 50 
 
 the Jiwes^mk^s^ and ether Na- 
 tions hate no time u expeli , but 
 the time of the Lilly , thefigne 
 whereof it the fign^ o/Eliae. 95 
 Where the Liliy may be founds 
 
 where Aot, Love. 32 
 
 In the Breaking of the Anger the 
 
 Love appear etbt 59 
 
 Love is generated out of the An" 
 
 ger, Lucifer. 65 
 
 Why Lucifer is fo called. 67. 
 Whence Lqcifer being j^ei»ed out 
 
 p^oceedid, 7 
 
 Woichwas the Kingdome ofLu'. 
 
 c\(ct before his Fall, 17 
 
 5. How Lucifer was thrufi out of 
 
 Heiwen, , 2^, to the ^o. 
 
 6, How Lucifers Kingdome wat 
 fhutup. 6 
 
 8. Of the Fall of Lucifer, 3 
 
 10. Whence the Faff of Laciftr and his 
 c^ngels proceeded. 48 
 
 Lucifer & his Legions j the fat her 
 tbrufi opttfor ike ehildes fak^. 4P 
 Why Gods Love came not to help 
 Lucifer. 50 
 
 the Ground o/Lucifers and A- 
 dams Fall, 5 
 
 Lucifer was tbrowne downe for 
 bis pride, 9 
 
 15. Whtr9 
 
 »5- 
 
 27. 
 
 2e. 
 20 
 
 4- 
 5- 
 
 16. 
 
 10. 
 
 II. 
 
The Table to the Three Principles 
 
 Verfe. i Cbaprff. 
 
 Chapter. 
 
 i^JVhre LuciUr flood before hij faS.io 
 25, Which rvai Lucifers Throne, 
 andu^htiher hejelL 103 
 
 Luft. 
 20. Luft is thtjirfi beginning to aB.j6 
 20, Luft (ind the Minde art tvpo di 
 P'mH thingf, 76 
 
 Mdgiftratcs. 
 20. Strife between Magiftrates and 
 SuhyBs. ^^,totbe^$ 
 
 20- SHbjMj ijr Iriferiourj cry againft 
 their MagTft rates orjuperioHrs. 3 8 
 Man. 
 2. Hjtv Min became naked & bdre.'^ 
 4. Hoop the Nsw Man i/ onevpuh 
 theFjtba and Sonne, 9 
 
 7. Mm // a whole jparkp but not 
 G^d himjelfe, 2 
 
 10. (J ^d Created but owe Man one Ij. 12 
 
 1 1 . H^hy God created but one oiielj 
 Man. 23 
 
 13. JVbat the t>ttty of a Man is to- 
 
 vpards his wife. 20 
 
 i^f. Hgop MiU is in the ^Mothers 
 
 nomb. '^^.totheSo 
 
 14. Man* Glory ahme the- Eeafls. 5,6 
 14. ff^ha^ Mans Ability ts» 7 
 14. ffott'far Man &B aji ire j/t^^.5 6 
 14. f^h ^^^^ ^■'fi ^'g^^b'S^ Suited '^'j, 
 ic. VVhaefnre and ofivhat Man was 
 
 Cremd. \2.t01hi 14 
 
 Bow Maa /. j"? ParadtjQ. 1 9 
 
 HofP Man Wiji /iz'e in Vjrad^fe 
 
 beere in this life. 20 
 
 H^w Man wilfully lets in tin 
 
 Vevill, - V. 22 
 
 >5- 
 15. 
 
 Verfe. 
 
 15. W[?; Man muji be out of that 
 which is Eternall. 63 
 
 1 6. Tht prevention of Mans being a 
 
 living Vci/ill. 26 
 
 16. How Min is differenced frotn the 
 
 Beafls. 28./0 »/&<? 31 
 
 16. fyhence Man jpeak^tb that which 
 
 is good. 32 
 
 16. Three Men^ in Man, jlrizing a- 
 
 gain(l one another. 3 3 ' 34 
 
 16.H0W Man was formed an Angel. 2*^ 
 
 16. How Man <2r/>er ;{7tf Death is ei- 
 
 ther an Angel or T>eviU, 37, 
 \jJVbence Adam gat the name Man.15 
 
 17, God did net mak^ Man o/^j Lump 
 
 of Earth. 22 
 
 17. Why Mim body mafi peri fh. 2^ 
 1 7. Htfw Min in the fall, feu among 
 Aduriherers. 6a 
 
 17. Mans mifery between the Fall 
 and the word ofPromife. 6 T 
 Man in this life dwehth in the 
 Abyffe with the Devils. 6<^ 
 
 How Wzn dareth doe, what the 
 Deutll dareth not doe. 78 
 
 hi the beginning Min had »*» 
 BiafliaU Members. ., 81. 
 
 h is the bicoming Mm of the 
 Heart ofGodunljjthat helpeth.So 
 Mdi.s Imige flandeth in Three 
 - b^ginvings. ^, 10 
 
 20. By the Law Min cannot come info 
 
 Parjdife. 2S 
 
 2\.Tht Injhility ("/Ma.'i? Spirit.iS,!^ 
 
 21. H^wMjinhath the BaOance be- 
 tween two wtDs, 2( 
 
 17 
 
 18, 
 19. 
 
The Tabic to the 
 
 Chapter. Vcrfc. 
 
 2 1 . Man not to be co^idemmdfor that 
 vtfhich U ontrvard. 2 6 
 
 4 1. JVhat Mcirt Covdemnathn U. ij 
 
 22. Of tphat and for rvhat Man is 
 
 Creuted. 12 
 
 52. Vy^hereinMin is forefetm. 25. 
 22. W^^ it the right Nsw M»n.25546 
 22. Jhe New Man it hidden ia thi 
 
 Old. 52 
 
 92. 1« «'i'<»* manner Man i/ greater 
 
 ■ than the tvorld, 5 
 
 2 2. Hon? /ffwg Men were thrFatherr.'/x 
 
 22. ^(&(7 w.:// '/'i Man #0 f^c /«c<«r- 
 
 nation ofJeJt*s ChriH. j i 
 
 25. Hon? <j&e new Mingroweth to the 
 
 fottle. 17 1 
 
 aj. Jefiv Chrifis beeomiagMjin^ laj 
 
 not in w. 51 
 
 15. thefoede of the New M4n. 4*5 
 24. Tk 0/</ Man committethfinne.^ 5 
 24.Tk oldMdn isfaoajed bj ihenefp,^'^ 
 
 24. Tl?;e »en' Man grotveth out of the 
 Old. 37 
 
 2$. Ti^e New Man fkiveth againji 
 the Outward Man. 4 
 
 25. How Man w thefecond Principle 
 tpas Created in that Place^ out of 
 tr*^ Lucifer tpaj thrufl forth. 10^ 
 
 25 . HoTP God prevented it that M*n in 
 
 hu FaD became not a VeviS a'fj. 
 
 Maiie. 103 
 
 iS. An 'E^pnfitionofM^rUf.Name.^i^ 
 
 18. Mary it faved nnelj throttgh her 
 
 Sijnne. S3 
 
 18. 'M.ine jlandith ttpm tie Earthly 
 
 ijiiooae. $ 2 
 
 Three Principles. 
 
 Chapter. Verfe. 
 
 18. OfMaithslHJtre and Glory. 95 
 18. Invneatim doth not come to her.^A, 
 18. Inhere Miry dtvelleth : Jhee it no 
 Goddejffe. 94. to the g6 
 
 22. Way Mary is called Jhz Blefftd 
 
 of all women. 
 
 ?! 
 
 22. Wherein Mary m afure ^irgin.^A 
 22. In what Body Mary was impreg- 
 nated. 52 
 
 22. Whence Marie is. ' ^a $3 
 26. Hoop tvonderfuBy the Auntienti 
 
 havefpoken of Mgtlc. ^ 
 
 Marriage. 
 
 20. The fafi 'Bmd of Marriggc w 
 
 Wedlotkt, 55 
 
 20. ffedlock^mr Mitnags it tolerated 
 
 by God. MatrJx. 5.5 
 
 8. Ti&e Matrix of the Earth pood in 
 
 Death till the third day^ Uk^ Chrifl. 
 
 Meer. i o 
 
 .6. Of the word Meer, or Sea, in the 
 
 Language of Nature. 1 5 
 
 Mercy. Merclfalncfle. 
 
 23. How the whole Mercy orMerci- 
 (vilneffe of God it becomt Man. 
 
 I Meull*. 19 
 
 , 6. Ho» Metalls co/w« /o ^e, lOjH 
 I Minde. 
 
 10. the Minde is the God and Crea- 
 
 tdH^ef'.heW.-lK ^n 
 
 1 1, How the Minde is free. 30 
 15. theM. ndi is the Free VViU. 44 
 
 15. How the enviow Mrn^^e appear- 
 eth in the Eternity. 44, At: 
 
 16. The Minde hafb 3 things in it. 4 
 16. WfjattheMittdcis. ^, to they 
 
The Table to the 
 
 Chapter. Verfe. 
 
 ly How the Minds it after the break^^ 
 ing of thi Body. 4 1 Wo *fe« 44 
 Mif-rulf. 
 25. WhoWMajier oj Wi'iMh upon 
 Earth. Miracles. 62 
 
 18. 0/ffetM rad««»^»c^ ^''^ been 
 done bj the Saints, 77, 78 
 
 Mofes. 
 10. If hy Mo(t9 oprote Jo covertly. 22 
 ly. fyhy Mofc8 hangttb tbt vayle be- 
 fore h'n face. *i 
 17. 'the vjyie o/Mofe8 W <ji^« away 
 in the Death of C^rift. 3 6 
 
 17. Jf lb;' MofeB hangeth the vayle be^ 
 fore his eyes in the Vefcripnon of 
 the Serpent' 98 
 
 18. Jfhy Mofci tvas flirred up» 29 
 18 ff'hy MoicBface wasmade bright.-^i 
 20. f^hy MofeS «»«/l enter into life 
 
 through Death. 27 
 
 20. Mofes his wanderfnO ^eech about 
 
 Adam and Evtii driving forth 
 
 of the Garden. 39, 
 
 20. ^ibj/ » /fe« vayle ofMo^a^xphere 
 
 Godftt a AifarkjtponCiin.. lOI 
 
 10. Why M ^ie« ^rj^g the tables, 5 
 
 . Murthwefle. 
 
 Shee if a Murthercflfe that de. 
 
 fireyeth the fruit in herofomh.^^. 
 
 NaCuie. 
 
 3. Bow the Birth of the Eternalt 
 
 Nature w. 9 to the ip 
 
 8 Why Na lire loitgeth to be freed 
 
 from vanity. 32 
 
 15. Ihehoftghtineff^ of Ni'tjrc corn- 
 
 pelJeth not, . 22 
 
 15 
 
 Three Principles. 
 
 Chapter. Ntcroniancer. Vcrfe* 
 I "5. White thel^xrov(\3MmiiGenei» 
 rated \ the Aut hour nmjl conceaU 
 much becaufe of the Devillijb In- 
 chantments. NeefH. 6 
 
 1 9. Neere and farre off it all one in 
 God. Number. 62 
 
 14. How Great J he Number of Men 
 
 (haUbe, Overcome. 47348 
 21. FVee mufi firfi have once Over- 
 come ia the Storme before Wee 
 attaine the high knowltdga, 5 3 
 Paradife. 
 8. Ofthe Confent inParaiSCt, il 
 
 8. ff^here the Paradife is in which 
 
 the Angels dwell, 30 
 
 8^ A SchoUer in Paradile learnetb 
 more in one houre, than in thirtie 
 year e J in the Vniverfitief, 36 
 p. Paradife and the Garden are two 
 things i where Paradife » } and 
 what ar& its properties, ^.to the 5 
 
 9. Of the Gulft t hat is between Para- 
 
 dife and this world, 7 
 
 9 . How i here is Comprehenfibility in 
 
 Paradife. 1?} 
 
 9. The fruit i jire, %^^j <»»^ aire i/i 
 
 Paradife^ 20 
 
 9. Paradife is infinite : the fbadow of 
 
 all Created things remaine Eter-* 
 
 nally in Pa r a d i fe. 2 1 
 
 15. Wte reach both Pafadiie and 
 
 Hell in Copulation. 34 
 
 1-7^ ' the Ant hour cannot defcribe the 
 
 7.7 a/ Paradife. I4 
 
 1 7 VVtjai is caL'ed Paradtir. 48 
 17. How P<tradife did bide it felft 
 
The Tabic to the 
 
 Chapter. Vtrfe. 
 
 from A Jam <J«<i Eve. 5^ 
 
 19. Reafofi fie^th Paradifc, eut of 
 
 tvbicb it is gone forth. 60^ 61 
 
 20. ParacKiicall Love is dejlroyed by 
 the VeviU. a 8 
 
 20. jybat thefc^ordofihe Cherubhie 
 
 before Piradiie is. 40 
 
 35. If^bat our Paradife m-, rvhere attr 
 
 Ejfences ^dfig in Godj. and where 
 
 u>ee pHt on Chrifi. 48 
 
 Pcarle. 
 
 21, Hoxv'the Pearlc ii fon>en imper- 
 
 ceptibly. 4^, 49 
 
 24. Htnv the Tree of Pearle grotveih 
 
 in the Star me. 32 
 
 24. The Pearle fiick^tb not' in the 
 
 outward Man. 34 
 
 25. The Garland of Pearlc may be 
 
 lofkagaine, 5 
 
 25. \iove the Pearlc m^y be found. 1 6 
 
 27. HoJP the^ Pearle may be difiin- 
 
 guided from vpeeds. S'^}3^ 
 
 PoiTibility, Poflible. 
 
 1 5i 7he PolRbility or ability offeeking 
 
 S> • is in every one, 2 1 
 
 20. The Vefcription of the PolTibility 
 
 or Ability that is in t4S. 75 
 
 20. iWj«/ Poflibilky or otvn Ability 
 
 ytva/ tried in Czlne, 96 
 
 2*^. . ff^herein lay the PolTibilicy of our 
 
 Redemption. 8 
 
 25. What Poflible, what impojjibk, 
 
 for uf. Pray- Praying. ^4 
 
 I p. Jldans P I a.y\ag for jor Interce^^on, 
 
 hooffarreit availeth, 5^j5? 
 
 25. HwMenoH^ht to Pray. 85 
 
 Three Principles. 
 
 Chapter. Principle. Verfc. 
 
 5. What a Principle it. 6 
 
 15. 7hetPorkingof the three Piinci- 
 ! plcf inachilde in the Mothtrs 
 { Womb or Body. 50. to the 55 
 
 1 6. There are 2 Eternall Principlc8,27 
 25. fVhy the third PnntipU is Cretp- 
 
 ted. Pfophcciee. 103 
 
 17. Why the Prophecies are rvritten 
 I ' Jo darkly : about the Treader upon 
 
 the Serpent. Puigatory. 100 
 
 18. The Purgatory upon which the 
 Beafi hath built his Ki/igdome.pS 
 
 I 18. Parg^tory expounded jivhicb hath 
 
 been fo much dijputed. 102,103 
 
 ip. ^(^«re Purgatory i/. 15 
 
 20. Of the true Purgatory, and of 
 
 thefalfe Purgatory. 73, 74 
 
 Putrefaftion. 
 
 ip,The Putrifaftion ofthefoulewhen 
 
 one dyeth ; the Authour defiretb 
 
 not topartak/e of it. 42, 43 
 
 Quality. 
 
 I, Whence the Name of Quality ari' 
 
 feth. Reafdn. 42 
 
 17. Reafon is afraid of the cleere 
 
 countenance o/M:)fe«. . 3 j 
 
 17. Rcafon mak^th ofGa^ an un- 
 
 mercifuWDevill. Reft. 35 
 
 25. OfChrifis Reft in the Grave. 6y 
 
 RefurreftioD. to the 74 
 
 i^.Chrifis Refurreftion defcribed.y ^ 
 
 Rich. to the 92 
 
 1 6. The Rich ffoe hardly into the King- 
 
 df^me of Heaven. - 43 
 
 25. Hard for aKlchOi^jn to Enter 
 
 into Heaven, 5$ 
 
I he Table to the Three Principles. 
 
 Vcffe. Chapter. Serpent. 
 
 Chapter. 
 
 25, ihe d^k.n^^ not ghe imay 
 their Goo,di. Rulera* ■ ^6 
 
 21.0/ tbeOffiae afth Rulers or Ma- 
 giftratc?. Saints. ^9.t0tbi^^ 
 
 18 J 7he Saints Inter ceding auaykth 
 
 \^^ 7bi Inv^caitm of the Saeimi is 
 4g:%infi the Nature of tbe fii'fi 
 Frincipie. 9.7 
 
 . Who thofe Saints ipere that rvent 
 out of the GraviJ at the Death of 
 Chrifi. ^46 
 
 , The Saints admit no Legates or 
 Embaffadours. 86 
 
 Sathan. 
 Horp Sachan is become a Vevill, 2 1 
 
 Schoole. 
 , Hoop the Aut hours Schoolc // to 
 be underfiood. 53 
 
 Where the Scholler in tbe Schoole 
 of this world mufi leave offl^ the 
 Scholler in Gods School begio.1^0 
 No Schoole, Learning, Art^ or 
 Science availetb before God, 2 
 
 Scales. . 
 When the 7 Scales are opened, 41 
 See^. 
 
 1 7. IVbat is meant b) the Seedc eftht 
 
 Woman. Seeing. Senfes. 99 
 
 1 2. Wherein Seeing eonfifteih. 29 
 
 15. Hotv the Seeing can be. 66 
 
 1 5. Wherein the Sehfes cmjiji, 58 
 
 Seeking. Seekers. .. > 
 
 16. HoiP e«r Seeking »!«/? ^e? "^ a 
 ^74 That now there are many Seekers. 
 
 22 
 
 25 
 
 25 
 
 4. 
 IP 
 
 22. 
 
 23 
 
 20. 
 
 Verfe. 
 15.. 'th&Treader upon the Serpent is 
 0.. infiantly needfull in the Incat' 
 ■ nation of a Childe. 24 
 
 18. Why tbe Treadtrupon the Scrpenc 
 
 muji be generated without the 
 Jeede of a Man. 20 
 
 io. What ihe Bead of the Serpens 
 fign^^h. Sinne. 95 
 
 17. Htfiviinnei/finne. 71 
 
 17. How aO our Doings are finne. 76 
 
 19. Hew finnes are when they are 
 wafhed away. ^7 
 
 20. Wherein Cmne jiicl^eth, yS 
 22. Originall ar Inherited finne is in 
 
 the foule, 70 
 
 2 4, 7he Otd^ not the New Mavy com" 
 
 mitteth Hnne. 3^ 
 
 Sleepe. 
 
 12. Whatdee^e is, 18 
 
 Smell. 
 15. i/4 defcriftion what Smtli ;/. 70 
 Sodorne. 
 
 1 8. Why punishment came upon So- 
 dome. Soule. 28 
 
 ^Whence the fbule hath its originall.2 
 
 2, How tbe foule hol^ihinto the firfl 
 Principle, •■ '''*'-'.!^. 2 
 
 2. How the Enlightened feufe I'QokeiB 
 into thefeebnd Principle, 4 
 
 4. What is the Chariot of the fcDie.iS 
 
 4. Out »fwhjt the (oiA fir i and how 
 ft beeometb a DeviU, jZOj 1 1 
 
 4'. Haw the fo^rfe comethip he 0rf An- 
 gel. i2 
 
 4. How the foule cometh to be fuU of 
 yes. Hhh 4. «^» 
 
The Table to the 
 
 Chapter. Verfe. 
 
 4* ■^« affuranee that the foule h 
 
 come from God, 40 
 
 5. Ti&e Vevill cannot fee a foule that 
 
 it in the Light of God, 5 
 
 7. lyhenct the ioiaU is, 2 
 
 10 A defcription of the (bule.i J.fff l5 
 
 12. the foule i5»-«/l> 3 Principles in it,^6 
 l^. Another defcription of the foule. 
 
 ^oJothe^^ 
 
 13. T»« foule i/ /)&« roHghefi thing in 
 
 <-^4«. ^o 
 
 13. 7i&« (ouXGremaimtb Eternally in 
 
 the linBure, 4^ 
 
 14* HoBJ <^e foule island out of what 
 
 it comet h» 10 
 
 14. ^i^j!i the foule C0me/i& ^/2/o <i 
 childe. 10 
 
 14. Ti&e fculc is not at home heere in 
 this life, 1 1 
 
 14. Hon> the foule feeth mtb two 
 Lights, 12 
 
 14. Whm the ^oxAtrefiith after its 
 Veceaje, 15 
 
 14. Hovf and wherewith the foule 
 
 can fee, jg 
 
 14.. What is the Cabinet or 7reafury 
 
 oftheCouU, 54 
 
 I5« Whence difiempers come into the 
 
 Effences of the ioule. 5 2 
 
 15. Whence are the Efences of the 
 
 Worme of the foule. 62 
 
 16, the Bit fed foules hamnohpow- 
 
 ledge eftht Evill, 47 
 
 17, How the foule is bmndwith two 
 
 Cbaims, ^p 
 
 Three Principles: ^ 
 
 Chapter. Verfe. 
 
 xjMow the foule is in a hardprifonSa, 
 '7. What light the foule bath after 
 the breaking of the bodj, ,0^ 
 7. What body the foule ge//e//, at 
 the Lajl Judgement Vay, 1 06 
 
 7, H^» hardly the iouUgetteth into 
 the Kingdome of Heaven, | jq 
 
 7. How the foule c^mc//& i«/<? A- 
 brahams ^<>/c»7. j n 
 
 8. What the foule i/. aq 
 
 8. Lamentation ovtr the Afafes for 
 foulej. 100,, 01 
 
 9. Howweemayfinde iheVifqwet- 
 nejfe of the ioule. i. to the 4, 
 
 9. Whence the CoahiSi its firft con' 
 diiion, and FaD, - 
 
 p. What ^e Kegeneration of the 
 
 ibule ts, ^ 
 
 9.0 ft he fouls that are not at reft 7,8 
 
 p. 7i?>e foule H ajparklefrom the Ah 
 
 might imjf^, ,q 
 
 9 TAe foule is bound with 3 ^j«^/.h 
 9. ff ^j* *;?>« foules ^wg is^ ,\ 
 
 9 OfthegoingforthoftheCouli6 Jo 21 
 
 -p. How the foule i/ incomprehenfi* 
 
 ble^andalfo eomprehenfible.ip 20 
 
 9, Ti>« damned iouk feeth the cauft 
 
 of its mijerie. ja 
 
 9. ^hat light the£ouU(^ the wic^ 
 edhath, ^a 
 
 9. Hw /^c foule waitethfor its Bo- 
 ^/- «5 
 
 9. Cy /^e )>wfr and Ability the 
 iQV^tbatb* 27 
 
The Table to the Three Principles! 
 
 Chapter. 
 
 22. 
 
 22. 
 
 22. 
 
 22. 
 
 22. 
 
 Chapter. Verfe. 
 
 I^, Hon> the foules departed can op' 
 
 peare* 2S 
 
 19. ivhere the unregenerated foule« 
 
 remaine. 49350 
 
 19. ff^hat the Adajfes for (ou\ti are. 
 
 '^^Jotbe')6 
 
 i^. Of the foule wfcic& tHmeth at the 
 
 Lafl, 58559 
 
 f p. 0«# e/" »i&J# /i&^ foule ii Genera- 
 
 ted. 6<y 
 
 Ig.Hon^tbe foule remaineth in beIJ,6'y 
 Xp. the foulet needetb no going ottt 
 
 nor in, 67 
 
 S 9. ^i5>ere /i^c foule of the wichid re- 
 maineth. 68 
 '20. Oftbeftare the foule fej/)^ i« /i5?^ 
 
 hoMre of Veath. 53 
 
 21. Hob? fi&e foale /(?«ge<^ after the 
 
 fipeettajiofthePearle. '■ 50 
 21, Hca> the (ou\t jirivetb mtb the 
 
 Vevill about theVearle. 50 
 Zi,lfhat & whence the fculc W.133I4 ' 25. How <)be foule ii fiedfsfi to two 
 22. 
 22. 
 
 Verfe." 
 
 T/'e miferahk Condition of th 
 
 averted foule. 59 
 
 Of the tinBttre of the foulc that 
 
 it in the feare of God, jo 
 
 Ihe foule is not free from Origin 
 
 nail finne. yo 
 
 Ihe foule ofCbrifi is halfe from 
 
 Maries Jin&ure. 70 
 
 Wte attaine no other fottle. 85 
 
 22 . Jbe foule comet b to be renenped.2^ 
 22.HotP the (ouXis perfedlyredeemed.26 
 2^.f^ hat food the foul maji have.y.toll 
 23O f the foode of the (ouU. 45 
 
 23. Hone the foule is an adultersi*f 
 whore, 48 
 
 24. How hard a departure that foulc 
 hath that deferreth repent ance.22 
 
 24.H08' the f©ule of the melted is afttr 
 its departure, 2^, to the 25 
 
 24. How the foule faHetb many timet 
 inte finne againji its will, ^4 
 
 22. 
 
 22. 
 
 22. 
 
 22. 
 
 22. 
 
 How the foule is Free. 14 
 
 fVhat is the right "Body of the 
 
 (ouU wherein God dweUeth. 15 
 How the foule is Regenerated in 
 
 the foule of Chrifi. '^" 38 
 
 How Chri^ hath redeemed the 
 
 fouU. 40. 42 
 
 Nene attaine another foule , but 
 
 another body, 40 
 
 iVhat Image the foule of the wic 
 
 bed (hall have. 44 
 
 How the foule hath turned away 
 
 its will from the Father* 58 
 
 Chaines, 6^j 
 
 2 5 . How the foule it created. 1 9 
 25.HJW the foul fc<i/i& refiUed it felf. 20 
 25 HffH? /i&e foule was enlighteneii.^-^ 
 25. How ^i&e foulcs of the blmdcfmpk 
 
 people come before God, 62 j ^3 
 25. IFbere Cbrifis (bule was in hit 
 
 "Death, 72 
 
 25V fVhere the fouleg reji till the Lafl 
 
 Judgement Day, Sound. 76 
 15. Sound isEternsll', W found or 
 
 noife is of a higher nature in Atfam 
 
 ' * than in other Creatures, 69,70 
 
 H h h 2 Spixitr 
 
The Table to the Three PriHciplcs* 
 
 Chapter. Verfe. 
 
 10, A difcription of the Tree of Goad 
 
 and Evill. 2 7. ^o <^e^ 2 9 
 
 X I , The Tree of Good and Evill. 6. i o 
 
 1 1 . fFhy the Tree of Good and Evill 
 was in the mid(i of the GardenA^ 
 
 1 1, The Tree of Good and Evill fvaj 
 the Greateji Tree. 2 1 
 
 11. 7he Tree of kftowlednt of Good 
 
 and EvilL 3 8 . ^0 the 4 1 
 
 1 5 . The Tree that graweth out of the 
 
 Graim of UUttjiard feed. 2 9 
 17. Hob? »fe<Tr<C9i» Paradife tvere.ip 
 
 17. The Effencei of the Trees in the 
 
 Garden. Trinity. 24 
 
 4. A defer ipion of the Trinity, 55. 
 
 to the 61 
 7. iVhat the Trinity or Threenefle 
 
 is, 21,22 
 
 lo. Concerning theTimny. }8 
 
 1\, Of the Ttltiitxti Generating, 84 
 14. Of the n>m of the Ttimty, 85 
 
 18. C>/*i&e Threeneflcj or a> hat Tri- 
 
 nity w. 2 1 
 
 19. 77>« Trinity w prefent every 
 where, 62 
 
 22,Horp the Birth of tbeTt'inity is.^<y 
 22. A JimititHdeoJ the Ttimty* 61 
 
 Turkes. 
 26. Out of what their VoUfine is 
 ^rung. Virgin. 32 
 
 12. The Virgin waitetb jiill for A- 
 
 dam. 60 
 
 14. The Virgin figbtetb againfi the 
 
 V evill for the fouk* 1 2 
 
 14. What Fromife the Virgin made to 
 
 thtAutbom, 52 
 
 Chapter. Ver 
 
 i^, ff^h at the Virgin if, 85 
 
 14, The Virgin is Gods Companion.SS 
 
 14. What the will of the V^irgin is, 87 
 1 5. Tif>e virgin wasej^anfid ^9 Aclam.15 
 
 15. The Virgin admonifieth Adam 
 fiillcontiwtjily, 18 
 
 15. W^/^j« the Virgin is that warneth 
 thefmle, 46 
 
 16. The Virgin maketh as zeakm. 3 
 1(5. HoTP the Virgin fghteth agdnji 
 
 Jniquity, 12 
 
 1 6, The Virgin fiandetb byttfin this 
 
 Lift. ^y,tothe/^p 
 
 17. Hotp the Virgin warneth t^. y^ 
 
 1 7. The Virgin w a Servant to the 
 
 IVord, lop 
 
 18. The Virgin prefented a Kefe to 
 
 the Authour, <;S 
 
 21. Wow the Virgin prejerveth the 
 feed that is fowen, 5 2 
 
 22. Why the Virgin is fo called. 21 
 22. TheVtrgin wherein God became 
 
 Man, 3 1 
 
 22, Who is the chafl Virgin in the 
 
 prefenceofGod. 61 
 
 22. The Virgin the Auntients have 
 
 fpok^n of, ■ ^4 
 
 25. The Authour hath truly feeae the 
 
 Virgin with her LiSy Branch,22 
 2<^,Hjw the Virgin waitetbfor «f,85 
 
 Viiitacion. 
 17. The Vifitation of the Jewet^ 
 
 Turkejf and Heathens* i oi 
 Voyce. 
 17. How the voyce of God came to 
 
 Adam and Eve* ^i 
 
The Table to the Three Principles^ 
 
 Wagej. Verfe. 
 
 Chapter. 
 p. 7be wages Ged givetb, Ibe wa- 
 ges the "DeviU givetb. 27 
 Wantonnefle. 
 20, VJ ^monntffcin married folki ^ 
 an Abomination before God, 5 6 
 Warning. 
 f. VJsiridngto thel^eader, 45 
 18. A warning to the Covet ow, 2 
 
 Warreg. 
 
 %0,The Wrath of God likfth Wan. ip 
 
 20. God if not pleajtd in warrcs and \ 
 
 firife. 20. to fhe 26^ 
 
 27. It muft not be regarded rr>ho over- 
 
 Cometh in war res andjlrife, at to 
 
 judging which it in the right. 3 2 
 
 Water. 
 
 5. How water comtth to he. 8 
 
 2^Jf^bat the water of eternal} life is. 2^ 
 
 23. n>hai water baptizeth the fottle. 
 
 Whores. Whoredome. 24 
 
 15. Whores and Whoremongers are 
 
 vparmd, 26 
 
 20. The Abomination and unclean' 
 
 we]Je.<j/Whoiedome. 50. <o 54 
 
 20. Whores & unclcane perfons, v^hat 
 
 lejfon the Aftthottr hath for them. 
 
 Wicked. 57 
 
 20. fVbat hindtrjnce the wicked 
 
 bath. 67 
 
 23. Whatthn wicked receive in the 
 Lords Sttpper, 46 
 
 24. IVhat League or Teace they have 
 
 rvitb theVeviD. 12 
 
 l&.tbe wicked can convert mfmner,2'^ 
 37. the Condition of the wicked in 
 
 the Judgement, 12 
 
 Chapter. Will. Verfe. 
 
 8. Ulyjt the m\\ is. ^Jj^^ 
 
 1 4. JVbat the will of God if . 73.«o8o 
 
 1^. Of the two wills that are in the 
 
 minde. 43 
 
 16. A defcripMn of the two wills 5 /o p 
 
 20. the Autheur defcribeth the Power 
 
 of free-will. 75 
 
 Wifdome. 
 
 4. T)^e wjy /(9 Wifdome. 16 
 
 18. ^/7:i» Wifdome *J. 21 
 
 25. How the Wifdome ef the world 
 
 is madefooli^mffe, 97 
 
 Wiichcs. 
 
 13. Witches and Sorcerer J know the 
 
 juhtilty of the Tiufturc. 37 
 
 16. Out of what properly Witches 
 
 (x'lf. Wolfe. 21 
 
 18, Who the Beaflj Wolfe is which 
 devoureih the Bejf}, 102 
 
 20. How the WoIvi(h heart will be 
 cut away. pp 
 
 Woman. Women. 
 1 3 Whence is the weakpejfe of Wo- 
 man. 20 
 13. Of the Duty of ^omevi. 20 
 13. Why Women with childe loath 
 fame meates, 47 
 
 1 7. Women will fill be the fineji 
 
 Beajijofall. 32 
 
 25. How iheWomdinfatjdeth ttpoa 
 
 the LMoone. 12 
 
 Wonder, 
 
 22. What is theGreatefi^onScrm 
 
 the Deity. Word, 60 
 
 8. How the Word is every where, 17 
 
 14. fFhat the Word ^t 8a 
 
The Tabic to the Thiee Principles. 
 
 Verfa. Chapter. 
 
 Chipter. 
 
 1 7. Hone He3 Trembled at tbt Word 
 of the Pfomije. 97 
 
 17. The Word of the Promije is the 
 
 Bridegrooms ofthefouJe. 108 
 ly. IFhere the Word if. 109 
 
 lyWby tbeWord mufi become man.iiz 
 
 1 8. The "Expi^fition ofthU xford^Thon 
 
 artEirth. 6 
 
 i8. Qoncerning the word of the Pre- 
 
 mife. 2^, to the 2^ 
 
 1 8. How and where the word of the 
 
 Promife is. 36. io the^% 
 
 22. How the Word became a Hea- 
 ven!) Man. 38 
 
 22. The Word hath ajfumcd or recei- 
 ved sur feu! e^ but not our finJHil 
 body, 65 
 
 22. How the Word is the Son of the 
 Fatberjond alfo his fervaat. 7 1 
 Works. 
 
 16. How aU^ovkstfoMow Man, 41. 
 
 1 9, HfjB/ works/t^^oa? the fouie.^^i^'y 
 
 World. 
 i|. J/^/&4/ rr^i ^c/are the time of this 
 
 World. 32 
 
 6. Tj&e World w J figure of the E- 
 
 ternall Matrix, 2 
 
 6. T/?€ Birfi[> (j/ffce World compared 
 
 with the Birth of a cbiide, 9 
 
 7. Tif;e 'World as to the three Princi- 
 
 pies U ajignreefParadife. 9 
 7. H(jj:p /^2 World tame to be^ aid 
 how Gjdp'evcvted that aUin the 
 whole deep did not com; to be 
 Eirtb andSioner. 15>26 
 
 F I 
 
 2. How the World {hall Keji after 
 
 the Breaking of it, c <? 
 
 20. ^/«yi /^e World »5 Cre^jje^. iq 
 22. OutofwhattheV/Qtld is Geae^ 
 
 rated, n . 
 
 24.M« jre notperfaH inthis worId3 6 
 2j>H3w the wckdd:had its beginning,^ 
 27. ^hy the World muflperiftf, 5 
 27* I» wi^^J manner the World rs- 
 
 maineth Eternally. 6>and2o 
 27. 0«/ 0/ wi^jjf the World » Cr«j- 
 
 «e5/. Worme. 7 
 
 1 2. 0/^^c Worme of thef0u!e, which 
 
 dyetbnot, 57* 5 P 
 
 1 ^.Concerning the Worm ofthefiul.c; 
 
 14. Adejeriptionoftbe Worme of the 
 fou!e, ^A 
 
 15. T/jg Worme 0/ thefoule is Ih' 
 diJfo!uble, ej 
 
 15. How the Worme of the foH!e is 
 peyfoned. Wound*. 60,^1 
 
 25. HowChrifis woun.ds fhnUfhim 
 eternally in Glorjy as bright Mor* 
 ningStarref, Wrath. 88 
 
 1 7. Hov the wrath of God became 
 burning, yt^ 
 
 20, How the wrath gat the viBory in 
 the firft bcginaing. <Yy 
 
 20. Wrath is not knoix>n in the King- 
 do mi of Hi aven. 6 i 
 
 2 5.. The wrath is thu Blrtb of the life 
 
 &ftbefoule* i_ -;v« ^j 
 
 25., Hoit> the wrarh pfGod ii neither 
 
 Good mr SviUj. j^q 
 
 2 5 Hjw the wi aill WM cjpjivat&d.'j I 
 
 N I S, 
 
rr 
 
 T-,>7