Forty questions of the soul concerning its original, essence, substance, nature or quality and property, what it is from eternity to eternity : framed by a lover of the great mysteries, Doctor Balthasar Walter, and answered in the year 1620 / by Jacob Behme, called Teutonicus Philosophus ; Englished by John Sparrow ...

Forty Questions of the Soul concerning its Original , Essence , Substance , Nature or Quality , and Property , what it is , from Eternity to Eternity .

Framed by a Lover of the Great Mysteries DOCTOR BALTHASAR WALTER , and Answered in the Year , 1620.

by Jacob Behme called Teutonicus Philosophus Englished by John Sparrow .

●●…ed for L. Lloyd , at the Castle in Cornhil , 1663.

To the Earnest Lovers of Wisdom .

THE whole World would not contain the Books that should be written of Christ , if all that he did , and spake , should be Written of him , flowing from that Fountain of Wisdom which dwelt in him ; What then can be expected in a little Preface ? but some few Observations of the foot-steps , and Paths of Wisdom , and they are set down here , as they occasionally presented themselves to the Thoughts of him , who desireth to be made fit for the acquaintance with the Lowest Scholar in her School .

Many have been her Scholars in their own way , which Nature hath inclined them to ; or God , in them that have kindled the Divine Nature , and so have been made partakers of it in their Souls : We may perceive the Excellency of every one of them by that which hath been left for a Record behind them , and their fitnesse to be followed in Order till we shall attain the highest Pitch we are capable of .

Since the true Grounds of the antient Wisdom have been hidden in the Dark Writings of the wise Men of former Ages , some in this latter Age have endeavoured to reform the Errors that have risen from the want of knowing those grounds from which they wrote : The Writings of that Learned SELDEN , are eminent in this kinde , among others , by which means , the true Fame , and Glory of Learning , hath been in some good part restored again ; as also by contriving means to direct the way , to raise the several kinds of knowledge from the is own true Basis and Foundation .

The Renowned , Sir Francia Bacon Lord Verulam Vicount St. Albans , laid his foundation sure , and raised his building high ; by his Instauratio Magna , he taught men , first to free themselves from the Idola Mentis humanae , and then laid down the whole process of the Mind , from a Natural and Experimental History , to raise a Natural Philosophy : which doth shew the way to compose a Divine experimental History , to the building of a Divine Philosophy , or Mystical Divinity .

Comenius also , by his Pansophia , designeth the best way to educate all from their Childhood so , that in the shortest time they may get the highest Learning their Natures can attain to .

Pellius in his Platform concerning the Mathematicks , doth design to raise the Principles , or whole Structure of that Art , out of every ones self , without the help of Books or Instruments , by a Treatise he calleth Mathematicus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which may well be transferred to a Philosophus , Medicus , Legislator , Jurisperitus , Politicus , Theologus , Theosophus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Also that strict inquirer into Truth , Comes Castri Insulae in his Book De Veritate , teacheth the true progresse of the Mind in finding the certain infallible truth in all things .

Des Chartes doth lay the foundation of his Philosophy in such Grounds , and Principles , as are undeniable to him that doth but consider what is in his own Thoughts .

These and some others in their kind , have gone as far , as the Natural faculty of Mans outward reason can reach ; This Author Jacob Behme , esteemeth not his own outward Reason , but acknowledgeth to have received a higher Gift from God , freely bestowed upon him , and left in Writing , for the good of those that should live after him .

And in his Writings he hath discovered such a Ground , and such Principles , as do reach into the Deepest Mysteries of Nature , and lead to the attaining of the highest Powerful Natural Wisdom , such as was amongst the Ancient Philosophers , Hermes Trismegistus , Zoroaster , Pythagoras , Plato , and other deep Men , conversant in the Operative Mysteries of Nature , and the Modern , Trevisanus , Raymundus Lullius , Paracelsus , Sendivogius , and others : by which men will be satisfied , that not only they have gotten , but that we also may get that Lapis Philosophorum , the Philosophers Stone , indeed .

Those Principles do also lead to the attaining such wisdom as was taught in Egypt , in all which Learning Moses had skill ; to the Wisdom also which was taught in Babylon among the Caldeans , Astrologians , and wisemen or Magi , with whom Daniel was brought up : Also to that Wisdom of the East , from whence came the Three Magi , Mat. 2. 1. who saw the Star that led them to Jerusalem , and to Bethlem , where they saw the Child Jesus , and Worshipped , and so returned , with whom God himself vouchsafed to speak and direct them what to do .

The Ground and Principles in his Writings , lead to the attaining the wisdom , which excelled the wisdom of the East , 1 Kings 4. 30 , 31. which Solomon had , and wrote in the Proverbs , and in a Book ( which hath not yet been extant with us in Europe , but is reported to be found in the East Countrey some few years since , ) wherein he wrote of all Plants , from the Cedar , to the Moss that groweth upon the Wall , and of all Living Creatures , 1 Kings 4. 33.

His Ground discovereth the way , to attain not only the deepest Mysteries of Nature , but Divine Wisdom also , Theosophie the Wisdom of Faith , which is the substance of things hoped for , and the evidence of things not seen with the outward Eys : this Wisdom bringeth our inward Eyes to see such things , as Moses saw in the Mount , when his Face shone like the Sun , that it could not be beheld : such things as Gehazi saw , when his Master Elisha had prayed that his Eyes might be opened , ( his inward Eyes , for his outward were as open before , if not more then any of Ours , being he was Servant to so great a Prophet ) so they were opened , and he saw Angels fighting for Israel : such things as Steven , who saw Jesus sitting at the Right Hand of God ; when his Face shone like the Face of an Angel at his stoning : And Paul , who saw things inutterable in Paradise , when his outward Eyes were struck blind : such Wisdom as this , seeth and knoweth all Mysteries , speaketh all Tongues of Men & Angels , that Tongue which Adam named all the Creatures by in Paradise , also it can do all Miracles : for the enjoying whereof , men would give all their goods unto the Poor , nay give their Bodies to be burned ; so desirable a thing it is , to enjoy it in this Life , but while corruption sticketh to the Soul , it must have Charity , or else this Seed of Faith will not bear the Fruit of Eternal Life in Paradise for ever , where there is Nothing but an Eternal Miracle , of which all Miracles on Earth are but in Part ; but when that which is perfect is come , then that which is imperfect shall be done away . This is the Wisdom by which Moses wrought his Wonders above Nature ; and all the Prophets from the First along to Christ , and it is that which Our Saviour Jesus Christ himself taught to his Apostles and Disciples , and which the Comforter doth continually teach the Holy Servants of God ever since : and by what is written by this Author , it may be believed that both the same Wisdom may be attained now , and the same Power of the Holy Ghost , by which they speake and wrought their Miracles , and the Cause discerned why scarce any hath been wrought for so long a while : yes , men will believe that greater things shall be done , as our Saviour tells the Apostles , then they saw him do : for it will appear , that the Power in one Man , even of one Thought in a Man , is able to change the whole Universe in a Moment : This Power was in part in the Prophets and Apostles , who could raise the Dead ; and when the time appointed is come , that all the Dead shall rise , that Power will do it , though it should be but as a Grain of Mustard-Seed in one Man , and restore the whole Creature to the Glorious Liberty of the Sons of God : Surely it will be worth our pains , to find such wisdom as this .

By the study of these Writings , men may come to know ( every one according to his condition , property , and indination ) how all the real differences of Opinions , of all sorts , may be reconciled ; even the nicest Differences of the most Learned Criticks in all Ages ; that which seemeth different in the Writings of the Profound Magical Mystical Chymick Philosophers , from that which we find in the Experimental Physicians ; Philosophers , Astronomers , may be reconciled by Considering what this Author Teacheth , that the Names which were given to the Seven Planets , do signifie the seven Properties of the Eternal Nature , and are the cause of all those things , which are by Experimental Men accounted the first and deepest causes of all .

Also thereby the differences in Religion , may be so reconciled , that the Minds and Consciences of all doubting persons may be satisfied about Predestination , Election , Creation , Corruption , Salvation , and Restoration , so clearly , that all will love one another , & that hard Lesson , to love our Enemies , will be readily learnt , and Men will quickly Contribute to the studying that one necessary thing , that Treasure hid in the Field , that Gold of the Kingdom of Heaven , that Precious Pearl , that All in All , Faith and Love , and Christ , and God , when they shall perceive that all this lyeth hid in every Soul , in one Measure or other , and may be found , and the way set down so plain , that every Soul may find it .

Thereby the Writings of all Men will be understood , even the very darkest Mysteries , conteined in the VVritings of the Prophets , and Apostles , will be made plain and easie to the simplest Thirsty Soul ; and then when that appeareth which is now hidden , that Excellent Glory , every one will not only see it , but walk in the way that leadeth to it , and so attain it in the highest Degree of every ones capacity and capability .

While this Wisdom is growing , it will so reform the Laws , the degrees in every Nation , that at length , the whole World will be governed in Peace to the joy of all .

Perhaps some will think this impossible , let them consider , that if they be told of a Curious City , and of the incredible things that are done there , by him that hath been there , and seen what he relateth , and he describe the way so plain , that they may come thither themselves , wil they not go ? that they may know as well as he that told them : do so by this Author ; Read this Book diligently , and seriously , till you apprehend the meaning but of some part of the way he here describeth , which may easily be done , and you will be satisfied the things are true , and that the way he sheweth is true , and be able to walk in it ; and also be very thirsty to labour in that way , more and more , till you attain your whole desire : and then you will keep it as the best Jewel , a Memorial of all Mysteries .

But let every one read it themselves , whether it be the highest King that sitteth upon a Throne , or the meanest Maid that grindeth in a Mill , or hear it read with their own Ears , if they mean to partake of this so high a gift from the most High , or else the Devil may easily bereave them of it .

J. S.

To the Reader .

IF we knew the pretiousness of our own Souls , we would confess and acknowledge with an inward feelingness , the Answer to Christ's Question , when he said ; What shall it profit a Man to gain the whole World and lose his own Soul ? Or , what shall a Man give in exchange for his Soul ? The Soul is so pretious that Nothing can truly be valued at so high a Rate . To save it is the greatest Gain , to lose it is the greatest loss : then who will not highly prize the study and understanding of the way to save it ? Christ saith , He that will save his Soul shall lose it , and he that will lose his Soul shall save it : but who understandeth this ? We know it is the earnest desire of every Soul to be saved , and to be happy and glorious , but the way is very unknown to us poor fallen Souls , for we can hardly suppose that losing will be the saving of our selves : Christ also taught that the way to Glory was through many tribulations & Death ; this way he entered into Glory , and so have all the Blessed from the beginning of the World , and can no otherwise to the end thereof : but how shall a Soul know the way to lose and deny it self , so that it may assuredly attain Eternal Salvation ? Let it listen , in its Heart and Conscience inwardly to that Teacher , which it shall find there , who is God himself : We have the Testimony of Moses for this ; who told the Israelites , The Word , the Commandment is nigh thee , in thy Heart and in thy Mouth ( not the outward but the inward Heart and Mouth . ) As also the Apostle Paul saith to the Romans , That Christ the Eternal Essential Word of God , the Word of Faith which they , the Apostles preached , is nigh us , in our Hearts and in our Mouths : and in another place he saith , Do you not know that Christ is in you , except you be past reproof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 improbi ? Futhermore the Apostle John saith , that God is love , and he that loveth ; God dwelleth in him and he in God , which we all perceive is true , for in him we live and move and have our Being ; And this may be known , though the Apostle Paul had not said so much , for one of the Poets of Old spake what he knew , and said , We are all of his Off-spring , as the Apostle mentioneth it : Nay we all know that be that doth well is the Servant of God , but he that doth Evil is the Servant of the Devil who ruleth in his Heart : And though there is none that doth Good , no not one , nor can do of himself , while he is in this Mortal-Life , yet through Christ in him , he can desire to do well , and be sorry when he hath been drawn away to do evil by the Lusts of his own Heart , by which the Devil tempteth us to do Evil ; but if we will resist the Devil he will flie from us , if we will leave off to do evil , and desire , trie , and learn to do well , without doubt we shall be able through God that dwelleth in us : and then he will teach us all things , and lead us into all Truth by his Spirit . All this we shall fully understand , and all Mysteries , when God shall manifest himself in us , if we earnestly desire it with all Humility , self-denyal , losing of Our Souls , and being Nothing in our selves ; for then God will be All in All , and nothing is impossible with God : All this , and much more hath the Author of this Answer to these Questions concerning the Soul , found true , and hath out of his inward Mystery manifested many things in this , and other Writings of his , the knowing whereof will be exceeding useful to the furtherance of the Salvation of every Soul ; which when I had read , I was very much satisfied in my own Soul , and do desire that others may be made partakers of them , so far as lyeth in me : I have therefore taken in hand to put this Treatise into English , which I chose to do rather out of the Original then out of any Translations , because they many times come short of the Authors own meaning , and because I found many Errours in some of them , and he is so deep in his Writings , that we have need to desire that our Souls may be put into such a condition as his was in , else they cannot be fully understood : But the same God , that satisfied his desires , will satisfie ours , if we cast our selves upon him in Our Souls , and let him do with us what he pleaseth .

Concerning the Author , I have now published the Brief Translation of his Life , written in High-Dutch by Abraham Van Frankenberg , who was long his acquaintance and continued so till his death . The Relation is as followeth .

A brief Account of the Life and Conversation of Jacob Behme , afterwards by Learned Men in Germany called Teutonicus . Written in High-Dutch , by Abraham van Franckenberg , one very much acquainted with him .

JAcob Behme was born in the year , 1575. at Old Seidenburg , distant about two Miles from Gerlitz , a City in Upper Lusatia , highly Esteemed by Learned Men : His Parents were Jacob his Father , & Vrsula his Mother , both Countrey people . In his youth he kept Cattel , and at length by advice of Friends was sent to School , where he learned to Read and Write , together with the Fear of God ; afterwards was put to the Handicraft Trade of a Shoomaker ; when he became Master of his Trade in the year , 1594. he marryed a Maid , one Catharine the Daughter of John Kunshman a Butcher of Gerlitz , with whom he lived quietly and well for thirty years together , and had four Sons , that learned Handicraft Trades .

Being from his youth inclined to the fear of God , and very diligent in frequenting to hear the Preaching of Sermons , he was at length stirred up by that saying and promise of our Saviours , Lube 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him for it , and because of the very many Controversies in Religion , about which he could not satisfie himself , he was moved , in simplicity of Heart or Spirit , inwardly earnestly and uncessantly to pray or ask seek and knock , that he might know or apprehend the truth ; whereby then according to the Divine Drawing and will in the Spirit or Heart , he was rapt into the Holy * * Inward Sabbath of Rest and satisfaction in his Soul . Sabbath , wherein he continued seven whole dayes by his own Confession , in highest Joy . Afterwards , when he was come to himself , and having put off the folly of Youth , he was driven by Divine Zeal , vehemently to reprove all scandalous reproachful and blasphemous Speeches , and withdrew from all unseemly matters and actings with earnestness for Love to Vertue : By which way and Life , being contrary to the course of the world , he became but their scorn and derision . During which time he mentained himself with the labour of his hands in the sweat of his Brows , till the beginning of the sixth Seculum or Age , viz. Anno 1600. when he was a second time touched by the Divine Light , and by a sudden Glimps of a Pewter Vessel , he was introduced into the Inward Ground or Center of the Hidden Nature .

He not being yet sufficiently satisfied with this , went forth into the open fields , and there perceived the wonderful or wonder-works of the Creator in the Signatures , Shapes , Figures and Qualities or Properties of all created things , very clearly and plainly laid open ; whereupon being filled with exceeding Joy , kept silence , praising God , and so contentedly satisfied himself therewith for a while .

But according to God's Holy Counsel , and Determination ; who manageth his works in secret , about Ten years after , viz. in the year , 1610. by the overshadowing of the Holy Spirit , he was a third time stirred up and renewed by God , whereupon being so enlightned , with such great Grace bestowed upon him , he could not put it out of his mind , nor strive against his God , therefore did by small means , and without the help of any Books , but only the Holy Scriptures , write secretly for himself these Books following , viz.

( 1. ) Anno , 1612. the first Book called Aurora , the Morning Redness , or Rising of the Sun ; and being complained of to the Magistrates of Gerlitz , for being the Author thereof , the Book was taken and laid up in the Councel House , with command to him , that he being an Ideot or Layick , should from thence-forth forbear such writing of Books , which did not belong to his condition and employment , upon which he abstained for seven years ; but after that , being in like manner stirred up again by the moving of the Holy Spirit , and being exhorted to it by the entreaty and desire of some people that feared God , he took Pen in hand again , and went on to write , and perfected with good leasure and deliberation these that follow . 2. Anno. 1619. The second Book concerning the Three Principles , with an Appendix concerning the Three-fold Life-of Man . 3. Anno. 1620. A Book of the Threefold Life of Man . 4. The Answer to the Forty Questions of the Soul , proposed by Dr. Balthazer Walter ; in the first Chapter whereof is contained a Treatise of the Reversed Eye , or Philosophick Globe ; with an Appendix concerning the Soul , the Image of the Soul , and the Turba or destroyer of the Image . 5. Three Books . First , 1. of the becoming Man or Incarnation of Jesus Christ . Second . 2. Of the Suffering Dying and Resurrection of Christ . Third . 3. Of the Tree of Faith . 6. A Book of the small six Points , and a Book of the Great Six Points . 7. A Book of the Heavenly and Earthly Mystery . 8. A Book of the Last Times , or of the 1000. years Sabbath , being two Epistles to Paul . Keym. 9. Anno. 1621. De Signature Rerum , of the signification of the Signs or Marks of All Things . 10. A Consolatory Book of the four Complexions . 11. An Apology to Balthasar Tilken concerning the Aurora , and another to him concerning Predestination , and the Person of Christ and of Mary . 12. Considerations upon Esaias Stiefells Book . 13. Anno. 1622. A Book of True Repentance . 14. A Book of True Resignation . 15. A Book of Regeneration , or the New Birth . 16. Anno. 1623. A Book of the Predestination and Election of God . 17. An Appendix to the Predestination , being A Compendium of Repentance . 18. The Mysterium Magnum , or the Great Mystery , being an Exposition upon Genesis . 19. Anno. 1624. A Table of the Three Principles , or a Key to his Writings , written to Godfried Frewdenhammern and John Hausern . 20. A little Book of the Supersensual Life . ( 21. ) A little Book of Divine Vision . 22. A Book of the Two Testaments of Christ , viz. Baptism and the Lord's Supper . 23. A Dialogue or Conference between the Enlightned and unenlightned Soul . 24. An Apologie for the Book of True Repentance upon a Pamphlet of the Primate of Gerlitz , Gregory Richter . ( 25. ) A Book of 177. Theosophick Questions ; 13 and part of the 15th Answered . 26. An Extract out of the Mysterium Magnum . ( 27. ) A Prayer Book , called the Holy Week . 28. A Table of the Divine Manifestation , or an Exposition of the Three-fold World , to John Sigismund of Sigismund , and to Abraham van Frankenberg , being at the End of an Epistle concerning the True and false Light . 29. A Book of the Errours of the Sects of Ezekiel Meths to A. P. A. or an Apology to Esaias Stiefel . 30. A Book of the Last Judgment . 31. A Book of several Letters written at several times . 32. A Clavis or Key of his Writings , being the Exposition of some words .

The Books which the Author finished nor , are marked thus . ( ) In these he hath left so Noble and Pretious a Talent and Treasure , for the setting forth God's Honour and Glory , and for the promoting Man's Salvation , both for the present and for the future times , that since the times of the Apostles higher and deeper grounded Mysteries concerning the Deity have scarce been revealed ; his acquaintance for the most part was with Godly Learned People , and such as were experienced in the knowledge of Nature , with whom he conversed , as also with some of the Noble men of Lusatia and Silesia , in all fear of God ; though some of the Common Preachers , have not forborn , as their usual manner is , to cast forth their venom against his Writings , and to stir up the Rude and foolish People with all manner of Reproach and Scandal : yet the Truth liveth still , and hath prevailed , and will at length Tryumph in secret .

But he the blessed Jacob Behme the Teutonick , at Gerlitz in his House , near the Water-side of the River Neisse , Anno. 1624. the 18. Day of the Month of November , new-stile , about the sixth hour in the Morning , being the 24. Sundy after Trinity , after he had heard most exceeding lovely sweet Musick without his Chamber , and being refreshed with the Holy Use of the Testament of Christ at his Supper , his Sons and some Good Friends praying and weeping about him , with these his last and Comfortable Words ,

Now go I hence into Paradise .

Meekly and gently sighing , blessedly departed in the fiftieth year of his Age.

After the Preaching of the Funeral Sermon , he was buried in the Church-yard at Gerlitz , & upon the Grave a Wooden Cross was set with this Mystical three-fold Figure graven upon it , viz.

An Eagle with a Lilly-Twig .

A Lyon with a Sword .

A Lamb with a Mitre .

The Superscription over the Cross was this ,

V. H. I. L. I. C. I. V.

That is ,

Vnser Heil Im Leben Jesu Christi In Vns.

In English thus ,

Our Salvation is In the Life of Jesus Christ In Vs.

Which was J. B. Motto , or usual speech , and Superscription in his Letters .

Also these words were the Inscription of the Cross .

Born of God . Dead in Jesu . Sealed with the Holy Spirit .

Resteth here Jacob Behme of Old Seidenburg .

Note . 1. The Southern Eagle , stood upon a high Rock , and with one foot trod on the Head of a Serpent , and with the other held a Palm , and with its Beak received a Lilly-Twig reached forth-out of the Sun .

2. The Northern Lyon was Crowned , and signed with a Cross , and held in the Right foot before , a fire-flaming-Sword , and in the Left a fiery Heart , and rested with the hough or hinder part of the Right Foot behind upon a Cube , and with the Left upon a Globe .

3. The Lamb with a Mitre , walked meekly and quietly between them both in the Meadows , and by the Brooks and Rivers of Grace .

His Seal or Stamp was a Hand out of Heaven with a Lilly-Twig .

In the Memorial Books of good friends , he used to write these Verses .

Text.

Weme Zeit is t wie Ewigkeit , Und Ewigkeit wie die Zeit , Der is t befreyt von allem streit .

Englished .

To whom Time is as Eternity , And Eternity as Time , He is freed from all strife .

The outward Form of his Body was almost of no Personage , he was lean and little of Stature , with a Fore-head very much inbowed , high Temples , somewhat Hawk-nosed , his Eyes were Grey and very Azure , otherwise as the Windows of Solomons Temple , he had a short thin Beard , a small shril Voice , an amiable pleasing Speech ; He was modest in his Behaviour , humble in his Conversation , and meek in Heart ; his highly enlightned Spirit is to be discerned by his Writings in the Divine Light .

The following Relation was taken out of a Memorial of Michael Curtz , concerning what happened at the Departure of the Blessed Jacob Behme .

ON Sunday ( November 18. ) early in the Morning , he called his Son Tobias , and asked him : If he heard the Excellent Musick , he said , No ; then he spake that the Door should be opened , that the singing might be the better heard ; afterward he asked what the Clock had stuck , and was told it had struck Two , he said , It is not yet my time , three hours hence is my time ; In the mean while he spake these words once .

O thou strong God of Hosts , deliver me according to thy Will. O thou Crucified Lord Jesus Christ , have Mercy upon me , and receive me into thy Kingdom .

When it was near about six , he took leave of his Wife and Sons ; blessed them , and said , Now go I hence into Paradise ; He did bid his Son to turn him about , sighed deeply , and so very meekly and quietly departed from this World .

PREFACE . Then followeth in the former Preface Printed , 1647. Thus.

IF it were not for the great Fruit that I conceive may grow to every one that studieth it ; I should be sorry that I am the Instrument , to make such things known in my Native Language ; and much more unwilling it should be published to the view of so many various Minds , as are now sprung up : But my hope is , Goodness will get the upper Hand , and that the Fruits of the Spirit will prevail to the subduing of the Lusts of the Flesh : Now I readily submit to the Censure of those who have that good desire ; and of those who are not proudly and perversly wedded to their own conceits , ( when they have considered this Authors meaning ) whether this will not be as beneficial to us as it hath been to other Nations : Indeed my Mind is led to think , that our troubled doubting Souls may receive much Comfort , leading to that inward Peace which passeth all understanding ; that all the disturbing Sects and Heresies arising from the Darkness and Malice of Men and Devils , will be made to vanish and cease , by that understanding which may be kindled in them from it : they that rule will perceive how to effect all their good purposes , to the joy and happiness of them that are subjected to their Government ; And Subjects will soon learn to obey in every thing , as the Primitive Martyrs did , though they should live under such Governours as they had : So God shall be glorified by all mens love to one another , and Peace will flourish over all the Earth .

It may be some will think it so hard to attain the understanding of this Author , when they read the Answer to the First Question ( which is far more difficult then any of the other , because it contains the sum of them all in brief ) that they will forbear to take so much pains as they suppose is requisite ; but if it should prove a little harder then other writings , the profit will countervail the Labour with a hundred-fold advantage ; yet let every One read it themselves , or hear it read with their own Ears , that others misreport , hinder them not from so great a benefit , and they shall no doubt attain it , for I am convinced by my own Experience , that every one may receive according to their vast or narrow Capacity , who have according to my own Measure been satisfied , though I be

One of the unworthiest of the Children of Men , J. S.

Before the Catalogue to the 40. Questions was this Preface to the Reader .

THe Author wrote this Answer to these Questions , chiefly for his Friends sake that sent them to him , as also for the Benefit of all such as love the knowledge of Mysteries : this Friend of his was Doctor Balthasar Walter , who travelled for Learning and hidden Wisdom , and in his return home , hapned to hear of this Author in the City of Gerlitz , and when he had obtained acquaintance with him , he rejoyced that at last he had found at home in a poor Cottage , that which he had travelled for so far , and not received satisfaction : then he went to the several Universities in Germany ; and did there collect such Questions concerning the Soul , as were thought and accounted Impossible to be resolved sundamentally and convincingly : which he made this Catalogue of , and sent to this Author , from whom he received these Answers according to his desire , wherein he and many others that saw them received full satisfaction .

When this Book was first Printed , I endeavoured by a Friend to present one of them to his Majesty King Charles that then was , who vouchsafed the perusal of it ; about a Month after was desired to say what he thought of the Book , who answered that the Publisher in English seemed to say of the Author , that he was no Scholar , and if he were not , he did believe that the Holy Ghost was now in Men , but if he were a Scholar , it was one of the best Inventions that ever he read . I need not add the Censure of any other Person : knowing none to compare with this one way or other .

This Author may be easily understood in every thing , by such a Consideration as this which followeth .

THis outward World is to the outward Man , the best Looking-Glass to see what ever hath been , is or shall be in Eternity . Our Minds and the Cogitations therein , are our best Inward Looking-Glass , to see Eternity exactly in : In God are all things , therefore every thing hath been in all Eternity in God both unmanifested , and manifested only to himself in himself : but in the world and in our Minds they are unmanifested and hidden , and also Manifest or capable of being manifested in their real Truth and Existence , both as they are uncreaturally in God , and Creaturally in all things . Accordingly one Text says , Rom. 1. 20. The Invisible things of him , that is , his Eternal Power and God head or Deity are seen by the Creation of the World , being considered in his works . Rom. 1. 19. And another says , Whatsoever is possible to be known of God , he hath manifested in Man . John 17. 3. And it is life Eternal to know thee the only True God , and him whom thou hast sent , sayes the Son of God himself Christ Jesus . The Eternal infinite Powers both of Light and Darkness in their own Immensities in God have alwayes been the same , and have Eternally wrought the same effects , and produced the same Substances Spiritually , and Invisibly to any thing but God himself , which they are Manifested to do in the invisible inward world of God , Spirits and the Minds of Men , and in this visible outward world ; So that we may truly learn to know him who is all things , in our inward and outward World : all things that are manifested come out from him , and when they cease to be manifested , they enter into him again as into their Center unmanifested : So he is the cause of all Causes , and when we know how he causes any thing to be , as it is manifested to be in it self , then we understand the Thing , and him that is the cause of it : his works in all things whatsoever are good , and cannot cease to be so , but when a Creature to whom he has given the power of the World to come , doth use it otherwise then its true property requires , that only becomes evil in and to the Creature not in God . But God being every where present in his Total fulness , as himself sayes , Am not I he that filleth all things ? therefore the highest cause of every thing must needs be in the thing it self . The inward heavenly and Hellish Looking-Glass is in all our Minds , & outwardly we want not a Corporeal Looking-Glass of whatsoever is Eternal to instruct our Minds withal . So that if we consider all the Works of God in the World , both inwardly and outwardly , we cannot but find and know him , and so know all things in our selves and in Him , and him in our selves , & in all things else . This I thought convenient to hint in brief as an Introduction of the mind into the Center of All Mysteries .

John Sparrow . Sunday , December , 18. 1664.

ERRATA .

FOrty Questions , Jacob Behme p. 2. l. 7. r. such new Presace v. 2. r. Learned Caldeans . v. 9. l. 10. r. also of that v. 10. l 8. for Beheme r. Behme . Question 1. v. 3 l. 9. r. Mysterie , to v. 22 l. 1. r. First , there is . v. 66. l. 6. f. one r. none v 77. l. 3. f. discetneth r. discovereth . v. 171. l. 10. f. in r. into . v. 183. l. 7. for † r. * . v. 190. l. last r. own self Are and wit . v. 216. l. 10. Marg. r. half Circles . l. 12. f. one r. on . v. 222. l. 17. f. world r. word . v. 253. l. 2 r. * One . Margin * .

l. 5. f. turns r. turned . v. 254. l. 1. r. or the total . l. 19. Marg. l. 7. for parts r. Parrots v. 256. l. 7. r. Sulphur . l. 9. r. Magia . v. 257. l. 4. f. Magi●k r. Magick . v. 260. l. 4. f. beareth r. boweth . v. 278. l. 5. f. right r. Light . v. 287. l. 5. r. Christs Flesh . v. 327. l. 8. r. God put out the Inward . Q. 4. v. 9. l. 2. f. breatheth r. breathed . q. 6. v. 10. l. 8 f. Natue r. Nature q 6. v. 14. l 4. f conanteth r concenteth . v. 15. l. 4. Marg. f Stolyen r Stoltzen . q. 7. v. 9. l. 5. Marg , f Wondelt r Wandeit . q. 11. v. 5. l , 4. f Carnal r Councel . 16. f Prime r Prince . q. 11. v. 6. l 4. r Mymick . q. 12 v 27. l 2. r shouldst . l 3. r. to fill . q 12 v 32 l 9. f have r hear . v 40 l 6 f Charity r clarity . q 14 v 13 l 4 r Self-Desire . q 17 v 19 l 2 f yet r let . v 20 l 2 f the r Thee . l 6 f them r thou . v 11 l 4 r to , and depend . v 25 l 3 r the Harvest . q 18 v 5 l 1 f they r then . l 6 f one r and. v 11 l 4 r receiveth . q 21 v 3 l 1 f Seeketh r Seeth . v 23 l 5 r taken in . q 23 v 7 l 4 r thereby . v 10 l 11 f ceaseth r seiseth . q 24 v 17 l 4 r Chest , we say . q 26 v 19 l 7 f their r them . v 22 l 2 r acteth . q 30 v 17 r of the world . v 39 l 3 f breaking r breathing . v 50 l 8 r such short words or answer . r 56 l 7. f been r heere . q 32 v 15 l 3 f Megia r Magna . v 20 f keep r know . q 35 v 1 l 5 r herein . v 6 l 3 r Distinguish . v 37 l 2 r Self up . q 36 v 18 l 2 Marg. f Was●er r Wasser . v 26 l 3 f and r as . q 37 v 5 l 4 f winking r working . q 40 v 10 l 5 r Lises-Essences . Appendix v 6 l 5 r it is . v 29 l 3 r Imaged . v 31 l 9 r or is . v 33 l 5 r Imaging . v 34 l 1 f Men r Man .

The TABLE of the Forty Questions . 1. WHence the Soul existed at the beginning . 2. What the Souls Essence , Substance , Nature , and Property , is . 3. How the Soul was created to the Image of God . 4. What the Souls breathing in , was , and when it was effected . 5. How the Soul was properly formed and fashioned . 6. What the Souls power or ability is . 7. Whether the Soul be corporeal or not corporeal . 8. In what manner the Soul cometh into Man , or into the Body . 9. How the Soul doth unite it self with the Body . 10. Whether the Soul be Ex Traduce , and propagated humanely and corporeally , or every time new created and breathed in from God . 11. How and in what place the Soul is seated in Man . 12. How the enlightening of the Soul is . 13. How the Soul feeds upon the Word of God . 14. Whether such a new Soul be without sin . 15. How Sin cometh into the Soul , seeing it is God's Work and Creature . 16. How the Soul is kept in such union or connexion , both in the Adamical and Regenerate Body . 17. Whence and wherefore the opposition of the Flesh and Spirit is . 18. How the Soul departs from the Body in the Death of a man . 19. Whether the Soul be mortal or immortal . 20. How the Soul returneth to God again . 21. Whither the Soul goeth when it parteth from the Body , be it happy or unhappy . 22. What every Soul doth , whether it enjoyeth or rejoyceth it self till the Day of the Last Judgment . 23. Whether the wicked Souls without difference in so long a time before the Day of Judgment , feel any ease or refreshment . 24. Whether mens wishes benefit them or sensibly come where they are . 25. What the Hand of God and the Bosom of Abraham , is . 26. Whether the Souls departed , take care about men , their friends , children and goods , and know , see , like or dislike their undertakings . 27. Whether they know & understand this or that art or business , whereof in the body they had good skill . 28. Whether also they can certainly know and get any more skill in Divine , Angelical , Earthly , and Diabolical things , than they had in the Body . 29. What their Rest , Awakening , and Clarification , is . 30. What the difference ef the livings and deads Resurrection of the Flesh and of the Soul , is . 31. What kind of new glorified Bodies they will have . 32. What furthermore in the other life , their form , condition , joy , and glory , is . 33. What kind of matter our bodies will have in the other life . 34. Of the miserable and horrible condition of the damned Souls . 35. What the Enochian life is , and how long it will continue . 36. What the Soul of the Messiah or Christ is . 37. What the Spirit of Christ is that was obedient , which he commended into his Father's hand ? 38. Of those things which shall be done at the End of the World . 39. What and where Paradise is , with its Inhabitants ? 40. Whether it be mutable , and what it will come to be hereafter ?

The PREFACE of J. B. to Dr. Belthasar Walter .

BEloved Sir , and my good Friend , it is not possible for * * Outward Reason , or Reason judging on things discerned no further than by the outward senses . Reason to answer to your Questions ; for they are the greatest Mysteries , which are alone known to God .

2. For as Daniel faith to King Nebuchadnezzar , † † Dan. 2. 26. to the 30. That which the King asketh and desireth of the Learned Chaldeans , Astrologians , and Wise men , * * Gen. 41. 16. is not in their power ; only the God of Heaven can reveal or manifest the hidden Thing . It is not in my Reason to answer the King ; but that the King may perceive the Thoughts of his heart , God hath revealed it , not that my Reason is greater than of all them that live .

3. So say I also to you ; you shall be answered , not that my Reason is greater than of all them that live , but that you might perceive and obtain the thoughts of your heart , your earnest seeking and desiring , it is given to me to answer you .

4. And you should not in † † According to the Reason of the outward-man . such a way so eagerly seek after such things , for it standeth in no outward Reason ; but to the Spirit of God nothing is impossible : and seeing we are the Children of God , and in Christ born again in God , surely the Son must needs see very well what the Father doth in his house's and also learn his skill and work .

5. And seeing we our selves are the Mysteries of God , shall we not so much as look upon them , as if we ought not to meddle with such Mysteries , as Antichrist in folly forbiddeth us ; for none apprehendeth any thing of God's Mysteries unless it be given to him : and St. James saith , chap. 1. 17. Every good and perfect Gift cometh from above from the Father of Lights , in whom there is no alteration nor shadow of change .

6. But seeing you seek these things so vehemently , you are even become the cause of finding them ; for God giveth his Mysteries both by means and without means ; but that none might boast , he oftentimes useth very mean people in it , that it may be known to come from His Hand .

7. You shall be answered with a very firm and deep Answer , yet comprized in brief , not according to outward Reason , but according to the Spirit of Knowledge .

8. And though I could have fully demonstrated these things , and set them down in a larger description ; yet seeing they are all plentifully enough described and explained in my other Writings ; I pass them ever now briefly for the delight of the Reader , and that this may be a brief Memorial of the great Mysteries .

9. But he that desireth to know these things fully , and from the ground of them , let him seek in the * * The Aurora , 1. Three Principles , 2. foregoing Writings , especially in the † † Threefold life , 3. Third Part , where he hath the whole ground of the Divine Substance ; as also of the Creation of all things , of that which is Eternal ; and also that which is temporary or transitory ; and how all hath come to be , and act as it doth ; and what it will come to be at last .

10. Wherein lyeth the Mysterium magnum the great Mystery , so far as a Creature is able to apprehend or bear . Thither I would have you directed for further Explanation , and commend me to you in Christ , into the Brotherly Love .

Anno Christi , 1620. Jacob Beheme , Called Teutonicus .

The First Question . Whence the Soul Existed from the Beginning of the World .

1. VVE have sufficiently in the * * Three Principles . Second and † † Threefold-Life . Third Book , explain'd the Mystery of the Soul , by the Three Principles of the Divine Substance ; where we have described the Eternal Centre of the Eternal Nature ; as also the Number Three of the Divine Substance , with many circumstances ; and what Eternity hath ever been ; and how the beginning of the Creation came to be ; what an Angel and Soul is ; as also the heavy Fall of Lucifer , and then both the Mothers that have so brought it forth ; the one generating the Heavenly Substantiality , the other , the Hellish † † or , Abominable substance . Abomination ; also of Light and Darkness .

2. Therefore in this Treatise we are not so very easily to be understood , unless the Third part of our writings have been read and apprehended .

3. Although that Apprehension doth not at all consist in humane power , yet the way to it is very faithfully shewn ; so that if any have a mind to attain it , if he will follow our counsel and advice therein , he will well get a * * The holy Spirit . leader and directer , that will shew him the Key the Mysterium magnum , the great Mystery , to the noble Stone Lapis Philosophorum the Philosophers Stone , and to all Mysteries , let none account it impossible ; for * * Mark 10. 27. with God All is possible ; whosoever findeth God , findeth ALL with and in HIM .

4. Ye know from or in Reason , that all things are sprung and come forth out of the Eternity : and the Scripture telleth you , * * Rom. 11. 36. In God are All things ; † † 2 Cor. 5. 18. in him we live and move ; h h Act. 17. 28. and we are all of his Off-spring .

5. And though indeed we cannot say of God , that the pure Deity is Nature , but Majesty in the number Three ; yet we must say , that God is in Nature , though Nature doth not contain or comprehend him , as little as the Air can contain or comprehend the glance or shining of the Sun ; yet we must needs say , that Nature is generated in his Will , and is a Seeking , proceeded out of the Eternity :

6. For , where there is no Will , there is also no Desiring : But there is in God , an Eternal Will , which is Himself , to generate his Heart or Sonne ; and that Will , maketh the stirring or the exit out of the will of the heart , which is a Spirit : so that the Eternity standeth in Three Eternall * * Different or distinct kinds or manners of Subsistences . Forms , which are called Persons , as we have very exactly explained it in the † † Threefoldlife . third Book .

7. And since we see and know , that there is not only Light and Majesty , but also Darkness , as is plain before our eyes .

8. Therefore we ought to know , from whence Darkness originateth ; for in the Eternity without or besides Nature , no Darkness can be ; for there is nothing that can afford it ; we must only look into the Will , and into the Desiring ; for a Desiring is an attracting .

9. And whereas yet in the Eternity it hath nothing , but only it self , it attracts it self in the Will , and maketh the Will fall ; and that is its Darkness .

10. Whereas otherwise if it were not desirous , it would be nothing but an Eternal stillness without Being or Substance ; the attracting therefore maketh Mobility and Essence , which otherwise in the stillness cannot be ; and therefore also it maketh austere astringency , hardness , and grosness , as also sharpness .

11. Yet we cannot say neither , that the Darkness swalloweth up the Light , viz. the Eternal Liberty : for that which is Eternal , suffereth not it self to be altered or changed : but we must say , that Light and Darkness are IN One another .

12. Now the Light is good , and hath pleasant vertue or power ; and the Darkness hath austere or astringent , hard , cold ; and the Wills Desiring , maketh Essences and attracting , that is , a stirring in the hardness : thus the attracted stirreth from the drawing , and is a whirling , whereby in the sharpness , Light and Darkness become mingled .

13. And thus we are to consider , how the free Light in the sharp stirring , in the Substance is also sharpned , where we understand the Fire flash of Lightning , and the earnest severity , and yet cannot say that any rending asunder is there :

14. For that which is Eternal from no beginning , hath no parting of one from another , but standeth as a * * Wheel or Orb , or Sphear , or Globe of Looking-Glass . Wheel , that generates it self in it self ; as you have a similitude of it , in the Mind of a man , where there is indeed a will of rising and flying , but no departing away ; and the greater the will is , the greater also is the substance , and the more † † Or , express . potent is the matter or the thing represented , seeing it is sharpned .

15. Thus seeing the still liberty , which is neither Light nor Darkness , becometh sharpned in the sharp desiring & attracting , so that it appeareth as a flash of Lightning that shineth .

16. Therefore also we cannot say , that the Liberty holdeth or captivateth the Light , for from Eternity it hath had nothing : but we may well say , that the Light and the Glance shineth in the Liberty .

17. For that which is * * Or , transparent . free , letteth in the Light ; but that which is not free , as the harsh or austere astringency , which maketh Darkness , and is Material ; spoken after a spiritual manner , that receiveth not the Light .

18. But we may well say , that which is meek , and not holding or contracting , receiveth the Light : as ye see in water , which receiveth the Light , and the harsh astringent Earth , not .

19. Also ye have in FIRE a sufficient † † Or Example or Instance . apprehension of the Substance of all Substances ; for ye see that the Fire burneth out of a harsh astringent , tart , matter , for it is the sharp Desiring , which thus as a great Anguish entereth into it self , and graspeth after the Liberty , whereby it catcheth the Liberty as a flash , and with the Lightning kindleth it self , so that it burneth or flameth .

20. And though in the Eternal Substance no such Fire is to be understood , as shineth in the Outward , yet it is so in the Inward , in the harsh astringent Desiring , and the outward remaineth a darkness : therefore is the Eternal Fire in the outward , dark ; and within in it self , in the will of the Eternal Liberty , it is a Light , which shineth in the still Eternity .

21. Now we understand in the Fire , Ten * * Or distinct manner of differences . Forms , which are all generated in the Will , and are all the Eternal Wills propriety , therefore we rightly say , it is God's ; and the Liberty , which hath the will , is GOD himself ; for it is the Eternity , and nothing else .

The First Form .

22. First , Th●● there is the Eternal Liberty , which hath the Will , and is it self the Will . Now every will hath a seeking to do or to desire somewhat ; and in that , it beholdeth it self , and seeth in it self in the Eternity , what it self is ; it maketh to it self the Looking-Glass of its like : and then it beholdeth it self , what it self is : and so finding nothing else but it self , it desireth sit self .

The Second Form .

23. The Second-Form is , that it is Desirous , and yet hath nothing but it self ; therefore it s desiring draweth the * * Or Representation . Model : of its will in it self , and impregnateth it self , so that a darkness or † † Or , a shadowing every where , to make the representation of figures , as blak shadowings or drawings on white , or shadowings of all colours , to represent things lively by , And this is done in the Mind as to all Representations . overshadowing cometh to be in the will , which the will yet would not have ; but the Desiring , the Seeking maketh it , and there is nothing that can consume or drive away the Desiring .

24. For that which is before the Desiring , beyond or besides the seeking , is Free and a Nothing , and yet it Is ; but if it were any thing apprehensible or comprehensible , it were a Substance , and stood again in a substance , that did afford it : But being without Substance , it is the Eternity , that is the GOOD ; for it is no source or pain , and hath no alteration or change , but is a Rest and an Eternal Peace .

25. But seeing the great Space is without ground : or foundation , where is no number nor end , and also no beginning , therefore it is like a Looking-Glass . It is ALL , and yet also as a NOTHING : it beholdeth it self , and yet findeth nothing but an A that is its eye ; * * AVge signifies an Eye in the German Tongue . AVge .

26.

AV : That is , the Eternal Original that something is ; for it is the Eternal Beginning , and the Eternal End . Thus the Abysse seeth in it self , and findeth it self .

27.

The A is below , and the V is above ; and the O is , AVge , the Eye , and yet is in it self no Substance ; but thus is the Original of Substance : there is neither below nor above , onely its Looking-Glass in the AV is thus a seeing .

28. But since there is no ground , therefore its Looking-Glass is such an O Eye AVge : For God himself saith in the Apocalips , * * Rev. 1. 8. I am A and O , Alpha and Omega , the Begining and the End . I am A and O , the beginning and the end ; the first and the last .

29. GOTT in the German tongue is GOD. Observe this according to its pretious intimate sublimity ; for we speak not here in Nature , in a form , but in the Spirit above Nature , in Character GOTTes , in God's Character or Letter . T.

30. The O is , GOTTes AVge , God's Eye , the Eye of Eternity , that maketh and is a Looking-Glass , and is a round circle like a globe , ⊙ , not a ring , O. Since we cannot otherwise describe it , thus understand hereby ; the Globe ☉ of the Eternity , wherein standeth the ground of Heaven and Earth , and of the Elements , together with the starry † † Wheel , Sphere , or Globe . Wheel or Sphere ;

31. For that is a Globe ☉ like an eye , and is God's Wonder-Eye , wherein from Eternity all Substances or things have been seen or discerned , but without substance , as in a Looking-Glass or Eye ; for the Eye is the Eye of the Abysse ; of which we have no pen or tongue to write or speak , only the Spirit of Eternity bringeth the Souls eye thereinto , and so we see it , else it would remain in silence mute , and undescribed by this Hand .

32. Thus there is in the Eternity such an Eye , which is God himself , and yet is not called GOD , but Eternity ; yet as to the Eye , is A and O. Before the A there is NOTHING , and in the O there is ALL ; and in the A and O beginning and end : therefore we fundamentally apprehend , that in the O there is a Will , and the Will is the O it self , and maketh the A ; viz. the eternal beginning of the Seeking ; so that the Abysse beholdeth it self , and so in it self maketh a * * Or Figure . Form like a Globe ☉ .

33. For the Eye findeth no ground or foundation , therefore it closeth it self up as in a Looking-Glass , into a round Globe , so that it is the Eternities similitude , that can it self find it self ; for in the Abysse there is no finding , for there is no * * Or Circumscription . place or limit , but only the Abysse ; and when thus it findeth it self in the Eye , yet then it findeth nothing but the Eye , that is the Globe .

34. Now the Eye maketh the Globe , and is the Globe ; and all this is together in the Will to seek it self , and so to see what the Eternity is , which becometh manifest or revealed in the Eye .

35. For the Eye maketh a beginning and an end , and yet there is nothing that affordeth it , but in giveth or affordeth it self , and is from Eternity in Eternity , and the Eternity it self ; it toucheth nothing , for it is in nothing , but in it self .

36. Now being there is a Will , which is the Eye , which † † Or containeth . holdeth or retaineth the eye , therefore that holding is a Desiring , viz. of the Eye , and so the Desire is attracting into the Eye , and yet nothing is there but the Eye , and the Desiring only draweth it self in the Eye , and impregnateth the Eye with that which is attracted , so that it is full , and yet is nothing but a darkness of the free Eye , although the Eye becometh not dark , but the Desiring in the Eye , impregnateth it self in it self .

37. The will of the Eye is still or quiet , and the desiring of the will maketh it full , and the Eye remaineth free in it self ; for it is from Eternity , free : and that we call the Eternal Liberty in all our Writings .

The Third Form .

28. Now a Desiring is sharp and drawing , and maketh the third Form ; viz. a stirring in it self , and is the original of the * * Commonly called Qualities . Essences , that in the Eye and Will , Essences are .

39. And yet the Will cannot endure that it be drawn , for its own right property is to be still , and hold or retain the Eye in the Circle in the Globe , and yet cannot defend it self from the drawing and the filling , for it hath nothing whereby it can defend it self , but the Desiring .

40. And here originateth the Eternal Enmity and opposite Will . The Will , willeth not to be dark , and yet its desiring maketh it dark , it endureth the stirring readily , for it is its manifestation or revelation , but the in drawing and darkning it doth not love ; though indeed the Will becometh not drawen nor darkned , but the Desiring in the Will impregnateth it self .

41. But now being the Desiring sticketh in the darkness , therefore there is a great Anguish , for it becometh stirred and drawn , and also darkned , and vexeth it self in it self , and desireth the Liberty , and draweth so eagerly after the Liberty , and willeth to draw it self into the Liberty , and yet maketh it self onely the more eager rough and hard , and is like a horrible sharpness , which is consuming ; viz. of the Darkness ;

42. For it graspeth the Liberty into it self , but is so sharp , that it appeareth in the Liberty as a flash of lightning , which consumeth the darkness , together with the eagerness : Therefore saith God , * * Deut. 4. 24. and Chap. 9. 3. Heb. 12. 29. I am a consuming Fire .

43. Here understand , how all Matter standeth in the right Fires , Might ; and how the † † Mat. 3. 12 : Floar shall once be purged , for that is the original of the Fire , which hath ALL Might and Power , for it consumeth whatsoever the desire hath made , be it Stone or Earth : for it is the sharpness of the Eternal Liberty , and giveth or affordeth , Centrum Naturae the Center of Nature .

44. But that you may search yet deeper , know that the Fire in it self originally standeth in Three Forms , viz. First , In the Desiring ; And then , secondly , in the Matter of that which is attracted , viz. in the Darkness , in which is Substantiality from the attracting : And Thirdly , In the Anguish-source or Pain .

The Fourth Form .

45. And the Fourth Form maketh it self ; viz. the Flash of Lightning , for the Liberty causeth that , and that is the kindler of the Anguish-source : for the Desiring in the Darkness willeth only to have the Liberty ; and the Liberty being a light without shining , is therefore like a very deep Blew Colour mixed with Green , so that it cannot be discerned plainly what colour it is of , for all Colours are in it ; and the Desiring in it self in its eager anguish and sharpness , breaketh the colours , and maketh in it self the terrible consuming Flash of Lightning , and changeth it according to the Anguish , so that it becometh Red.

46. Yet the Liberty in the Desiring , suffereth not it self to be bound or held , but altereth it self from the Red flash of Lightening in the Light , into a † † Whose Colour is Yellow . glance of the Majesty : and that is in the Liberty , an exulting great Joy .

47. For in the Light , the Eye becometh manifested or revealed ; as also the Substantiality in the Will , where then it becometh apprehended what Light or Darkness is . And thus the Eternity becometh apprehended , And thus originateth God's Holiness into wonders continually evermore , and from Eternity , and hath neither limit nor beginning ; for it is an Eternal Beginning ; comprised and framed into Nothing but into the Wonders , which are its own substance , wherein there is neither limit nor number .

48. And thus in the still Eternity , is nothing apprehended but the glance of the Majesty , and the Spirit which is generated in the Will , and is the Government in the Majesty .

49. Beloved Sir and Friend , understand the sence aright ; we mean not that the Birth or Geniture taketh hold of the Liberty externally without it self , but in it self in the Center , it taketh hold of it self in it self , and maketh Majesty in it self ; and yet there is no barring in , but is as when out of Death or Nothing a life cometh to be , that thus dwelleth only in it self ; and that is called a Principle ; and that wherein it dwelleth , is called Nature , and hath Seven Spirits or Forms : as is to be seen in our * * Three Principles . Second and † † Threefold Life . Third Book .

50. Yet the Principle hath but one Spirit , which is the life of the Principle ; and hath also but one Will , which is the filling of the Eternity , with the glance of the Majesty .

51. For the Principle is the power or vertue , generated out of the will of the Eternity : and the entrance or eternal beginning of the Power , is the Powers Life and Spirit , which bringeth the Essences of the Genetrix , and openeth the Original of the Majesty .

52. And the whole Eye which hath thus comprised or framed it self into a Looking-Glass in the A and O , is ALL : it is the Eternity , and bringeth forth in it self in the Eye , the Majesty , which is the heart and power or vertue of the Eye ; and also bringeth forth the Spirit , which in the heart goeth forth out of the Power , out of the fiery-light-flaming Essences .

53. Thus you understand the holy Number Three in one Substance ; that the Father is the Eternity without ground , where is NOTHING , and yet there is ALL ; and in the Eye of his glance or lustre he seeth himself , that he is All : and in the Power of the Majesty , he feeleth himself , and tasteth himself , and smelleth himself , that he is GUT , GOOD ; that is , that he is GOTT , GOD , although the * * The Tan or Crosse . T , viz. † † Schwa'rigkeit , the hardness , heaviness , solidity , density , or ponderosity . Weightiness , originateth in the Center .

54. And in the Spirit , is the stirring in the Power , and the Multiplicity without ground and number , wherein an eternal unsearchable Multiplicity doth exist , and all in the Power .

55. For that which hath no ground , hath no number , and is no closing up , or comprehension , or shutting in ; and that which is within it self , is not apprehensible out of it self ; but as to the Spirit it is feeling indeed . Thus the Inward driveth forth out of it self , and manifesteth or revealeth it self in Figures , else God would NOT be known or apprehended .

56. Thus God is together ONE Spirit , and standeth from Eternity in THREE Beginnings and Ends , and only in himself ; * * Jer. 23. 24. 1 Kin. 8. 23 , 27. There is no place found for Him ; and he hath also nothing in himself that is † † Psal. 86. 8. like unto Him : also there is Nothing that can seek or manifest any thing more , than HIS Spirit , which alwayes it self , from Eternity in Eternity manifests it Self .

57. He is an Eternal Seeker and Finder ; as , viz. of himself in great Wonders ; and what he findeth , he findeth in the great Power : he is the opening of the Power : nothing is like unto Him , and nothing findeth him , but what inclineth or giveth it self up in him , that goeth into him , that which denyeth it self that it is , then is God's Spirit therein ALL ; for it is A will in the eternal NOTHING ; and yet is in ALL , as God's Spirit it self is .

58. And this , My beloved Sir , is the Highest Mystery , and therefore if you will find this , seek it not in me , but in your self ; but not in your * * Outward Reason . Reason , that must be as dead , and your desirous will , in GOD , and so it is † † Phil. 2. 13. the will and deed in you , and so the Spirit of God bringeth your will into it self , and so you may well see what GOD is ; and what Spirits child this Hand is , out of which Spirit , it writeth .

59. And I exhort you brotherly , that you would not so toylsomely seek it ; you will not fathom it so with searching , although you are known and beloved of God : and therefore also this is given you for a Rule or Measuring-line .

60. Yet I have no power without me to give you ; only follow my advice , and go out from your toylsome seeking in Reason , into God's Will , into God's Spirit , and cast the outward Reason away ; then is your Will God's Will , and God's Spirit will seek you within you .

61. And then finding your Will in it self , it revealeth it self in your Will , as in its own ; for if you give up that , then that is its own , for it is All ; and when it goeth , then go you forth , for you have divine Power ; all which you then search , IT is there IN , and nothing is hidden to it ; thus you see in its Light , and are its own .

62. Let no fear deterre you , there is nothing can take it away but Your Imagination , let not that into your Will , and then you will work God's Wonders in his Spirit ; and acknowledge me as a Brother in him , else I shall be as one silent or mute to you . I say this of good will .

63. And since we thus write of the Eternity , to satisfie you at length in your will and desire concerning the Soul , which is even our purpose in God's Spirit and Will ; we will first clearly shew you the Ground of the Soul , also its Original , and so open your Eyes , that you may be released from your toylsome seeking .

64. For you have even to your Old age laboured in this kind , and as I understand , have not yet found out the profound deep Mystery in the Spirit : but seeing it is God's Will , that you should know and apprehend it , and that it is given to you as a reward of your labour , see that you receive it and use it aright , and † † Mat. 7. 6. cast not the Pearl before Swine , which are not worthy of it ; also in Eternity will not be worthy of it .

65. For that which is herein revealed unto you , belongeth unto God's Children ; therefore be faithful , and trade with it according to the Spirit , and not according to h h The Reason or the earthly desire of the outward Carnal Man , of mortal corrupt flesh and blood . Reason .

66. For it is so subtile , that it endureth not that which is earthy generated , in Covetousness , Pride , or vain boasting and glorying in self : although you are one of them , yet look into whom you pour Oyl , for it is Poyson to many ; let themselves seek as you have done ; but give the Children their bread , that they may eat , and praise Our Father in Heaven : to that end it is given you .

The Fifth Form of Fire in the Eternal Will .

67. Thus having opened to you an Entranoe and Looking-glass of the Eternal Original , whence the Eternal Fire originateth , and what it is ; so it is necessary also further to shew you , according to the highest Depth , what the Eternal Nature in its propagation is .

68. Wherein then Two Kingdoms are to be understood ; the one a good and pleasant one , the other an evil and fierce wrathful one , an eternal envious sad one . After which two , the Philosophers from the beginning of the world , have continually sought and laboured ; but the time of finding hath not been yet born .

69. But now it is , so that the hidden thing shall be found , not by me alone , but by many who will be faithful , and humble themselves in God , and seek in his Spirit and Will . It will only be found in God's Eye , else no where : therefore let none enter into any other thing with seeking , else he findeth the Devil .

70. Seeing then the Eternity is thus , which yet is NOTHING ; but therein is Light and Darkness , Life and Spirit , which is ALL ; therefore there is and must be in both a seeking , viz. a desiring continually to find it self , where yet there is nothing that can find but the Spirit .

71. Now seeing it hath nothing that it findeth , and yet also the Desiring eternally goeth forward , therefore the Desiring is a figure of the seeking Will , a similitude according to God's Eye , and is a Looking-glass of the Eternal Eye , which is called God .

72. Now this is in Two wayes , one according to the Light , and one according to the Darkness ; for the Seeking is in both , and yet there is no departing of one from the other : thus the Light is in the inward , and the Darkness in the outward ; whereas yet the most inward of all , is also the most outward ; but the Light is the middlemost .

73. For it is in nothing , therefore it cannot be the innermost of all , for it hath no place or limit , it is its own finding , which the Darkness findeth not ; but the will in the Darkness , which desireth the Light , that goeth forth out of the Darkness , and that standeth Eternally in the Light .

74. Now the Light 's desiring , setteth before it self a Model of its likeness , wherein the Eternity standeth revealed or manifested , viz. all and every thing which the Spirit in the Eternal Power of God from Eternity in Eternity findeth in it self .

75. That Model is not God , the Eternity it self , for it beginneth it self in the Spirit , and is the Spirits wonder , which it from Eternity seeketh and findeth , and standeth in Gods Eye as a Figure , and all Wonders of the Abysse of Eternity are therein , and become seen in the Light of the Majesty , as one Wonder in many endless Wonders .

76. And that is an Image of God , a Virgin full of purity , and chastity , and no Genetrix , for the holy Spirit alone openeth the Wonders in the Power .

77. But this Virgin is God's Similitude , his Wisdom , wherein the Spirit discerneth it self , and alwayes and in Eternity openeth it self therein again ; and the more is opened , the more is therein .

78. For it is without Ground and Number , as also unmeasurable , as the Eye of God it self is : there is Nothing like it , also Nothing can be found that may be likened to it ; for it is the Eternal Similitude of the Deity , and the Spirit of God is its † † Wesen , matter or work . substance therein .

79. It is a Circle and Model , which openeth to us our mind , so that we behold it , and God IN it , for our will is cast into it , and it standeth in our will ; and therefore speak we of God , and see him in himself as in that which is our own , according to the hiddenness of the Humanity ; which Seeing is very highly dear and pretious .

80. Thus we should also speak as concerning the Darkness , which is in it self a bolting in , and there being nothing to bolt , it bolteth it self , and generateth it self , and is its own Enemy to it self , for it maketh its own source or pain without Ground and Number , and hath no Giver that bestoweth it , but the Darknesse's own Form .

81. And that originateth from the First Desiring , where the Desiring attracteth into it self , and impregnateth it self , so that it is a stinging bitter astringent , or harsh , hard , cold , fierce , wrathful fire-spirit ; for the Desiring maketh astringent , austere or harsh from the attracting in the Will , and the attracting is stinging , and the suffering is bitter , which the Will willeth not , and thereupon in it self goeth forth from the sting , and maketh a Principle of its own ; in which the Majesty appeareth .

82. Thus existeth in the bitter suffering , the great Anguish , whereas yet nothing is there that suffereth , but it is in it self thus , and it is its own Life ; and if this were not , the Glance of the Majesty would not be neither , the one is the cause of the other , for in the Darkness is the flash of Lightning , and in the Liberty the Light with the Majesty .

83. And this now is the parting , that the Liberty is a still nothing ; which Liberty receiveth the Light , and maketh the Darkness Material , whereas yet there is no substance of palpability ; but dark spirit and power , a filling of the Liberty in it self , understand in the Desiring not without , for without is the Liberty .

84. Therefore is God the most secret , and also the most revealed ; and that is Mysterium magnum , the great Mystery . Thus the Abysse is also secret , and yet revealed , as the Darkness is before our eyes ; but the source or pain is unsearchable , or unperceptible , till the will † † Immerseth . diveth thereinto , then it becometh felt and found , when the will loseth the Light : and herein lyeth the ground of right beleeving , or true Faith . Let this be told you ye Teachers in Babel .

85. Since then there is an Abysse , which is called the Ground , in respect of the comprehension of the Darkness , where the source or pain is as a cause of the Life within : for the fierce wrathfull slash of Lightening , is the awakening of the Life ; whereas there is nothing there but in it self , therefore it is also a Desiring , and the Desiring is a Seeking , and yet can find nothing but a Looking-glass , and a similitude of the dark , fierce , wrathful source or pain , wherein nothing is .

86. For it is a † † Or , Representation . figure of the earnest , severe , fierce , wrathful flash of Lightning , and of the sharp and strong Might , which is God's , according to which he calleth himself , * * Deut. 4. 24. a Consuming Fire , and an Angry , Zealous , or Jealous God .

87. This Looking-glass is also without Ground , without Beginning and End , and yet hath an Eternal Beginning and End , and is the Eternal Only Cause that the Abysse is Blew Dusky and Fiery . It is the Cause of the Stars and Elements ; for the Firmament is the other or second Looking-glass generated out of this .

88. Since then there is in all things a Threefold Source , one whereof is the others Looking-glass , Generating and Cause , nor thing excepted , All standeth according to the Substance or Working of the Number Three .

89. Now seeing there is a Looking-glass in the Abysse , wherein the source or quality beholdeth it self , therefore that also is a figure and image of the source or quality , which standeth before the source or quality , and acteth or generateth nothing , but is a Virgin of the source quality or pain , wherein the fierce Wrath of the flash of Lightning discovers it self in infinity without Number , and continually openeth its wonders therein , with the bitter spirit of the stirring Essences , which in the flash of Lightening hath its Life , so that it goeth swifter than a Thought .

90. Though indeed the THOUGHTS of the Creatures stand and move herein ; and the Spirits of all living Creatures are with their Root standing herein , every Life according to its Principle .

91. And in this Spirit of the fire-flash , standeth the Great Omnipotent Life , for it is consuming , as the flash of Lightning consumeth the Darkness , and that Fire all things , and yet continueth a Life in it self , but it is an Hunger and Thirst , and must have Substantiality , else it continueth a Dark Hunger-fire , a will of devouring and having Nothing , a will to rage , prick and find nothing , but it self , out of which cause the Substantiality , viz. the Water , as also Sulphur is generated and generateth it self from Eternity to Eternity .

92. Here seek the first Root of the Soul , viz. in the Fire-Life , and the second , in the Light-Life in the Majesty , and then you will find God's Image and similitude , and the greatest Mystery of the Deity lying therein .

93. Since then there is such an Eye of the fierce Wrath , wherein the earnest severe stern fire-life originateth , yet is not at all sundred from the Fire-Life , it is One and the same Life , and hath Two Principles ; for it burneth in a twofold source or quality , one within another , and is One Spirit in Two distinctions with two Wills , the one dwelling in the Fire , the other in the Light .

94. And know for certain assuredly that the Dark Fire-Life is the the Abysse of Hell , for it is the stern severe Anger of God .

95. And seek it not so , as Babel the great City of Confusion upon earth hath sought , which yet we blame for nothing else , but her negligence and inconsiderateness , seeking self-honour and power , and so hath captivated her self in the fierce wrathful Anger of God , which hath had her a long time under its Wonders , and drawn many souls into its source or quality . Consider well of it .

96. In the † † Three-fold Life . Third Part of our Writings , it is largely described , for that is somewhat easier to reach than this ; but this is the deepest Ground of Eternity , as much as a Spirit can be capable of , for more it CANNOT bear , yet it may be expressed much more at large , but not more deeply , for it is comprized in the Abysse in both Principles ; as indeed a Soul originateth in the Abysse in both Principles , and in the spiritual Will in the Eternity .

97. And therefore if it be not circumspect , the Devil may easily ride upon its Chariot , viz. upon its Will ; but if it be circumspect , and casteth it self into the * * Into Good Desires . Will of the Majesty of God , then the holy Spirit of God rideth upon its will , and it is his Chariot .

98. Herein you may clearly discern Heaven and Hell , Angels and Devils , Evil and Good , Life and Death , if you but search after it , as we shall further mention to you .

The Sixth Form of Fire .

99. Thus then seeing Two Principles stand in One Substance , as none with reason can speak against it ; for every Life standeth in Poyson and Light , every one in its own Principle , according as it hath the Source or Fountain Quality , so hath it also its Light . Thus it may be discerned concerning the Sustenance of the Life ; what that is which sustains or preserves the Life , that it starve or famish not , and what driveth forth its Source or fountain Quality , that it may subsist Eternally .

100. Now this also is in Two distinctions ; for the Light-Life hath its source or fountain quality , and driving forth ; and the Fire-Life also its source or fountain quality , and driving forth , each in it self ; but the Fire-Life is a Cause of the Light-Life ; and the Light-Life is a Lord of the Fire-Life : and herein lyeth the Mysterium magnum , the great Mystery .

101. For if there were no Fire , there would also be no Light , and also no Spirit ; and if there were no Spirit that did blow up the Fire , then the Fire would smother and extinguish , and would be a Darkness ; and so one without the other would not be ; thus they belong both to one another , and yet they sever one from the other , but without flying away ; and yet there is a flying of the Spirit .

102. To be understood , thus look upon a glowing red hot Fire ; First , There is the Matter out of which it burneth ; and that is the astringent austere source attracted bitter Substance , which standeth in an anguish Source or Quality , whether it be wood or whatsoever else , which is a dark Body .

103. Now when that is kindled , then a Man sees three Principles ; 1. The Wood in the Darkness , with the outward Source or fountain Quality of this World ; 2. Which also hath its life , else it would not take fire .

104. Now the Fire hath a fierce wrathful , astringent or sour , strong or stern , bitter thirsty desirous Source or Quality , a devouring Consuming , and the Great Bitterness is its right Life , a rager and a wakener , that hath all Essences of Life in it , and is also the power of the Life , and of the Driving forth , else there would be no Burning :

105. And that maketh the great Anguish-seeking after the Liberty , and in the Fire it attaineth the Liberty , for it consumeth in the fierce wrath , the Darkness and also the Matter of the Fire , from which the Fire burneth .

106. And here we apprehend the One only Spirit , which parteth it self into Two Principles , into Two Spirits , yet not assunder , but one flying from the other , and yet the one comprehendeth not the other ; and one is the Life and Cause of the other .

107. And therefore it is Two Principles , since it giveth or affordeth a twofold Source or fountain Quality and Life ; and is but one Root which affordeth that : the one giveth Life , the other giveth food to the Life ; and this is a wonder , and yet Not a wonder , for there is nothing that it self can wonder at , for it is it self all things in One Substance .

108. Now behold , the Fire is first the seeking , to draw into it self ; that is the Substantiality , the Phur ; for the Seeking maketh that in the Desiring , in respect of its drawing , else Nothing would be ; and the Drawing is the bitter sting , a Breaker , which cannot endure the Substantiality , nor will not endure it ; and that not willing to endure , is an anguish in the will , to over-power the Substantiality with the bitter Sting ; and the Anguish penitrateth or presseth into it self , and reacheth after the Liberty , and the Liberty is esteemed a Light in respect of the Darkness .

109. Now the Anguish is a horrible Sharpness ; and thus is the Liberty captivated and sharpned , so that it is a Fire-flash of Lightning ; and the Anguish Will in the sharpness of the bitter Flash of Lightning consumeth the Substantiality , be it wood or any thing else .

110. And when it hath consumed it , then is the Anguish again a Darkness , and the Flash of Lightning remaineth hidden in it self again , and is an extinguishing ; and the Anguish is in the Darkness , viz. before the flash of fire , and standeth now in a terrible Source or fountain Quality , where the Bitterness in respect of the rough attracting , becometh continually generated the more terrible

111. Now observe , this is thus according to the outward Principle of this World , as is undeniable before our eyes : and so then there is in the Eternity such a continual subsisting Substance , which we demonstrate to you thus . Observe and consider the Depth , and read here diligently .

112. The sinking down of the Anguish in the eternal Darkness , is an eternal Hunger and Thirst , and an eternal Desiring , and the Darkness in it self , attaineth in the Eternity , Nothing that it can have out of the Eternity for its satiating or fulfilling ; therefore it is rightly the very Hunger and Thirst of the Abysse of Hell , and of the Anger of God .

113. But the will in the Anguish , being it can reach or find nothing , it maketh to it self a figure and a similitude in the Desiring , with the stern strong drawing ; and the strong , astringent , bitter , dark Substance , is the material Similitude it self ; it devoureth it self , and is it self the Matter of the Fire , that so the Eternal Flash continueth perpetually , and the fierce Wrath is continually & eternally ever burning , and burneth eternally out of the Darkness , and hath its own Life it it self , viz. the bitter Sting of the Anguish , which raveth and rageth , and is the stirring and original of the Life ; and that is a Principle ▪

114. And understand herein , the Eternal desirous seeking , an Eternal Covetousness ; and yet having Nothing but it self , an Eternal Envious Enmity , a seeking of the Essences , wherein then the innumerable and unsearchable Multiplicity in the Will is continually generated , and an eternal craftiness or subtilty , a continual climing up in the Hunger , and an eternal finding in the Will ; as namely , of the Similitude of its desiring , the Similitude of the Essences , and in the Flash that is revealed or manifested ; for the Flash raiseth up it self Eternally above the Darkness ; and in the Flash are the Essences , and are continually brought into the Will .

115. Thus is the Fire-will a seeking of the rising Pride , a contemning of the Darkness , it contemneth its own Root ; it is a covetous one , and willeth to devour more then it hath , or , then is its right ; It hath all Lust ; for the desirous Essences become revealed or manifested in the fire ; and thence it comes , that in every will of every Essence , there is again a Center of a whole Substance .

116. And that is the Cause of the Creation of this World , in that the Model hath thus appeared in A Looking-Glass from Eternity , and hath stood in the Eternal Essences in the * * Or representation . Figure , as in a Vigin without generating , and hath been seen in the Light of God : And thence originateth the Matter of the Earth , of the Stars and Elements , also all Art , Wit or Ingenuity , Craft or Subtilty , Deceit , Falshood , Covetousness and high-mindedness , in the Creatures of this World .

117. For this World is a material seeking out of the Eternal , and is in the Creation , viz. in verbo Fiat , in the word Fiat , through the Water-Heaven , become material and palpable ; as is to be seen in Earth and Stones : And the Firmament with the Elements is still the seeking , and seeketh the Earthly , for it cannot reach back into the Eternal .

118. For every substance or thing goes forward , so long , till the End findeth the Beginning ; then the Beginning swalloweth up the End again , and is as it eternally was , except this , that the Model remaineth ; for the Model is out of the Eternal , out of which the Creation went forth into a Substance , like the Wonder-Eye of God .

119. Also it is mentioned to you , that the Spirit-Air , thus originateth out of the bitter eternal Fire-Spirit , which also goeth forward after the Wonders in the Will of the seeking of the Essences , as of the Stars , and therefore it maketh a whirling about , and cometh from many places ; as , from above , from beneath , from this side and that side , and often as a Wheel , all according as the Fire-seeking , with the Essences of the Stars , become kindled .

120. And this is together as a wheel of the Mind , and hath its own Will-Spirit , and an Own Self-Life , and an own Will , and therefore it is a Principle , and standeth so long , till the End-findeth the Beginning ; then the Beginning taketh the End into it self , and maketh the Middle , and whatsoever was done therein , manifest or revealed : as you should , and will well consider of this , unless you be foolish Virgins .

121. Also this Dominion standeth no longer , then it is in the Number of the Creation ; for every Day of the Creation , is a Circle of a Revolution in the Eye , and hath its Number ; whereof Ten is the Cross X , the highest Number : and Man hath the Number Ten , 10 times Ten , viz. A hundred 100. and in the Crown of Paradise , the number Thousand , 1000. and in the eternal Substantiality in the Divine Center of the Majesty , it hath No Number , O.

122. Now see aright with good clear eyes ; God created in six Dayes this World , with all Substances or Things , and it was finished in the middle of the Sixth Day , past Noon , towards Evening ; then began the Rest on the Sixth Day , and the Sabbath was the Seventh Day : Thus the Eternal Rest found the Beginning of the Creation on the Sixth Day after Noon , that was the End ; there came the Beginning and End together into one , and it was manifested what God had made in the Dayes .

123. Now since Man hath destroyed the Angelical Body through his Imagination , and hath introduced it into a corruptible Number , viz. into the Outward Principle ; therefore he is also therein , for he hath lost the Paradisical Number , and is set in the hundreth , 100 , Number , where indeed also in the Outward Life , his Leader or Conducter is given to him ; that is , he hath given himself to himself ; therefore his Number of finishing in the Circle of the outward Principle , is clearly apprehensible to us .

124. If we fundamentally know , the Hour of the Sixth Day , in which the Creation was finished , we would set you down the Year and Day ; understand of the last Day , for it stayeth not one Minute over ; it hath its Limit , which standeth hidden in the Inward Circle .

125. Therefore know assuredly , that the time is near , for in the sixth Day afternoon , began the Rest of the Eternal Day , and therefore hath God instituted the Sabbath of the Seventh Day for a Rest , and continual perpetual Remembrance .

126. And as on the Sixth Day towards Evening , began the Rest and the entrance of the Revelation of the Works of the Creation , where the End hath received the Beginning in again , and so the Six Dayes in the Circle have stood as a Wonder : So know this , that ye were created in Paradise , but are gone out of it , and entered into the Spirit of the fierce wrathfull Death , which hath now wrought its Wonders in you above the half sixt thousand year , above 5500 years .

127. And now the End hath found the Beginning again , and ye shall see , also feel and find what the Paradise hath been , viz. all those that become generated or born in God .

128. For the Paradise is become generated or born again ; thus spoken after the manner of Reason , and not in God : but ye cannot escape mortality , also the fierce wrath in the Flesh , but in the Mind and in the Soul the Paradise standeth now more and more manifested or revealed to the Children of God , and they have the right taste of the Power .

129. And , no Craft or Subtilty nor Might and Power can keep it back , no Subtilty can take it away or quench it , nor no Devil destroy it ; for the End hath found the Beginning : there is no preventing of it , the Might or Power , and Falshood breaketh , and there is moreover a waiting for the Bridegroom , for the Children of God shall become found in Paradise , when the Turba in the fierce wrath shall be swallowed up . We speak what we dearly and pretiously apprehend and assuredly know in the Wonders .

130. Thus as above-mentioned , ( understand us aright ) there is generated out of the fierce wrath of the Anger , out of the Eternal Center , out of which this World is become generated and created , as a seeking of the Eternal in the Spirit of this World , in this Principle wherein we now live , and there will continually be generated , Falshood , Covetousness , Craft or cunning Subtilty , Deceit , Enmity in the will , Lying , Murder , High-mindedness , desire of Honour , own Self-might and power , Art , Wit , the VVisdom of this World proceeding from Reason ; for all is out of this Root , and standeth in Gods Anger-Wonders ; And how sine soever Reason and own Self-wit , is , yet it is in the Anger of God , and springeth out of the Abysse .

131. Here behold thy self thou fair World , it is no conjecture , as thou holdst it to be , it is apprehended in Ternario sancto , in the holy Ternary or Number Three . And they that cannot reach this Gole or Limit are captivated of Antichrist , and belong at last to this Lake , out of which they are grown : there is no time more of lingring , both Doors or Gates stand open ; the Turba will swallow up with it self whatsoever is grown up in it .

132. Thus now observe us , further , concerning the Eternal Fire , and take a similitude from all fire in this world , for what is in the Eternity , a Spirit , that is in this world a Substance : Thus ye see that Fire , in it self , is an anguishing fierce wrathful climing up , bitter substance and source or fountain-quality , and yet ye see in the Fires own Form , nothing else but the flash of the shining , the source or fountain quality of heat ye see not , you must only feel that .

133. Now ye see also that the burning Fire sendeth a Smoke up from it , and in the Smoke is a Water , whence Soot cometh to be , which cleaves to the wall , especially if the fire be closed in that it is not free , then is the Soot manifest as in a Furnace : this is Soot and Water mixed one in another , by which , understand the Material Earth out of the Eternal Fire , which Lucifer kindled , where then in the fierce wrath , Time began , and the Creation proceeded , as in the † † Threefold-Life . Third Part is mentioned .

134. Now understand the Great Mystery Mysterium Magnum further : ye see that every fire giveth light , and then ye see that Air goeth forth out of the Fire-source or Quality : and ye understand very well , that if the fire had not Air again , it would smother or go out , as all fires smother , if they have not Air , and yet they also generate Air ; the Air is the Fires life , which originateth out of the anxious bitter stirring Source or fountain Quality of the Essences out of the Will .

135. Now ye see also well , that Fire must have somewhat to consume , else it is a Darkness ; and though it devoureth it self , viz. it s strong or stern attraction , yet that very fire is only a source or fountain quality in the Darkness , whereby we understand the Abyss of the Anger ; which in God , is not revealed or manifested , but only as a Cause of the Life in the Kingdom of God .

136. Ye see this , that every Fire must have substance , if it must burn : understand this thus , the Fire affordeth Air , the Air , Water ; and it draweth the Air strongly again into it self with the water , whence the Fires source or fountain quality of heat becometh mittigated or meekned , so that it shineth .

137. For without * * Or Liquor ; that is Oyl . Water , no Fire shineth , where in a thing , the Water is not to be attained , there is no shining of the Fire , but only a glimps ; as is to be seen in a glowing or red hot Stone , which hath the source or quality of Fire ; & of the shining it hath nothing but only glimps , it may be not that : but in the Iron ye see a glimps , wherein the Fire attaineth the Water . Therefore also Iron is at length consumed , and getteth rust , and a Stone Not. This is thus to be understood according to the outward Principle of this World . but according to the inward , viz. according to the Kingdom of God ; observe this understanding : the Eternal Fire burneth Eternally , but it is a Spirit , and in the Kingdom of God , not manifested or revealed in a fierce wrathful manner .

138. Observe this thus , the flash maketh a shining , which originateth from the fire , and dwelleth not in the fierce wrath of the fire , but it satiateth or fulfilleth the fire totally , and giveth light also externally out of the fire , and is not held or detained by the fire , and bringeth also a several source or quallity , as Meekness , and hath yet the Fires vertue or power , Wit or Ingenuity and Art ; for in the Light is first , the Fires Source or Quality in the Essences , manifested or revealed .

139. Now the Light maketh no source or pain , but goeth in it self into a Meekness , and is also desirous , proceeding from the Fires source or Quality , and its desiring is also an attracting , as viz. of the meekness and vertue or power into it self , and impregnaeth it self with meekness .

140. For the Light is also a fire , a very yearning fire , a desirous fire , and a continual finding fire , which continually findeth , what is generated in the Original .

141. All the vertue and power which originateth in the fierce wrathful Fire , is manifested or revealed in the Light , and the Light desireth that , in meekness ; for the Fires fierce wrathfulness and the Lights shining , are Two Principles of a twofold Source or fountain Quality , each dwelleth in it self , and the one comprehendeth not the Other , in Eternity , and yet the One is the others Life and Cause , Understand it thus :

142. As we consider , that a horrible anxious Source or Quality , maketh a sinking down in it self , like a death , where then is the parting limit , and yet the Anguish in it self retaineth its source or quality , but the sincking into it self , as a Death entereth into its Aethen ; where then the Anguish-Life is no more apprehended , for the sinking breaketh it self forth out of the Anguish-source , like a dying , and is a dying , whereas yet in the Eternity is no dying , but such an Entrance into another World of another Principle , of another Source or fountain-Quality .

143. For the sinking goeth into the still Eternity , as into the Liberty , and being the fierce wrathful fires-Source , continueth in it self in its life ; therefore is the sinking a going forth out of the Fire-Life , and yet is from the Fire-Life ; but its source or fountain-spirit it hath not , for it is broken off in Death , and is the parting-limit in Death , that so the sinking presseth through Death , and hath another Substantiality , viz. another Water wherein the Light shineth , wherein no fierce wrathfulness is .

144. For in the Eternity is no Death that with-holdeth , but only such an entrance in ; for that which hath no beginning , that hath also no end nor ground : and thus originateth the Light out of the Fires-Source .

145. For the Light dwelleth in the Fire , & also not in the Fire , it is in another world , and is another Fire , which is called Love , Vertue or Power , Wonder , Sweet , Mild or Gentle , Pure or Clean ; and is no Substance , and also not Nature , but without or besides Nature in another Principle .

146. It is nothing else but a Light-flaming powerful Majesty , and hath its own spirit , which bringeth the sinking through Death ; which from the Anguish is the sinking through Death , which maketh the sprouting out through Death .

147. It is in it self free , both from the Fire and from the Light , and is held or detained by none , as little as the fire holdeth or detaineth the Air , and it goeth forth out of the Light , out of the Power of the Light , and openeth all whatsoever is in the Fire-Source or Quality , and also in the Lights-Source or Quality .

148. But it hath no perception in it self of the Fire , but it is a blower up of the Light-Fire , a bringer of the Love-Essences into the desirous power or Vertue , an Opener of the Love-Essences .

149. And yet that we may be understood when we speak thus of the Love-Essences , as of another Fire ; Observe it ; Behold , when the Light becometh thus generated through the fierce wrathfulness , so that the one Fire goeth forth out of the other , then the Light-fire desireth no more , the fierce wrathfulness , for it hath dyed away from the fierce wrathfulness , and is an own peculiar fire in it self , and sendeth its Life out of it self , which is a sprouting , for it is also desirous and attractive , whence Essences exist , and hath all forms in it , as the Fire-life also hath such a rising up or springing .

150. But the Essences are generated out of the Lights power and vertue , and so the one alwayes tasting the other , there is a mere pure desiring and satisfying or fulfilling , whereas yet there is nothing that the Love desiring can draw into it self ; therefore it draweth it self into it self , and impregnateth it self out of the Power of the Majesty , so that , that very will is full , and yet also nothing is there , but such power and vertue , and Image of the Wonder , it is a Similitude of the Birth or Geniture , and is the power and vertue it self ; It is the Substance of the Spirit , whence the Spirit hath its food , for it goeth forth out of the Image , and floweth or bubleth , as the Air in this World doth .

151. But now , if the Spirit findeth no Similitude , wich is without or besides it , and yet findeth it self thus in the Power and Vertue , then it is also desirous , for it dweleth in the powers or vertues ground , and is not it self the power or vertue : therefore its desiring also maketh a Similitude according to it ; for a desiring is a seeking ; and in the seeking standeth the the Figure of the Seeking : the Figure maketh the Seeking manifest or revealed .

152. Thus the Spirit dwelleth also in its own Figure in the Power or Vertue , and in the Light of the Majesty ; and is an Image according to the Spirits Property .

135. Not that the Spirit is the Image , but the Seeking & its Desiring is the Image , for it dwelleth in its self , in its seeking , and is another Person in its Figure , viz. the Powers or Vertues Figure ; and according to this Substance is God called , Threefold in Persons .

154. But that we may open your eyes wide , to see ALL the Ground of the Deity , as it now will and must be ; therefore behold now the great wonder , which we had lost with going out of Paradise , where we must labour in the Six Dayes Works of this World , and so see what and where we are , and ye will find here such a thing , as hath stood hidden even to Nature .

AEIOV IEOVA 155. Behold , when you will speak of the Trinity , look upon the first Number upon A , upon the Eternal Beginning , which is the Father , and then look upon the O in the middle , which is the Son ; then look upon the V , which is the Exit of the Holy Spirit , which goeth into it self with the sincking through the sharp fierce Wrath into the second Principle , which hath E , and goeth through the Power or Vertue forth as a light-flaming Flash , which hath I.

156. Now take the swift-going of the flaming Flash to it , which is T , Allmach T , des Ewigen GOTTES , the Omnipotence of the Eternal God ; which there in the fierce Wrath , as a flash , destroyeth ; and in der LIEB , in the Love , in the I , as a Mighty loving God , exulteth , through presseth , and powerfully exalteth or riseth up ; and if you put the I thereinto , then have you the Matter of the Divine Substance ; in the Power or Vertue , it is Ein Engel , an Angel , and in the Out-Birth , out of the Center , it is GOLDT , Gold .

157. The World is covetous , and full of boasting , especially those that would be accounted Masters of Arts ; and say , they know Gold , and are blind People , why see you it not ; thou wilt say , How ? Go with the outward life into death , there must the outward life die , and in the Anguish , give it self forth into the Number of the Crown , viz. into the Thousand Number , 1000 , there is the End , and Death ariseth and standeth up to a glorious Life , with a New fair Body , and you need give nothing to it but the Soul , it bringeth forth manifold fruit ; there thou hast an Angel which is free from the fierce Wrath , for it is totally clean & pure ; seek it , and thou wilt find it .

158. But thou supposest perhaps to find it thus in thy Old Garment ; no friend ; we will now teach you another A , B , C ; learn that first , then seek , if you will then have a love to it , if not , leave it ; for the * † GOTT , God . GOLT , Gold , O is muchnobler and more pretious than the L.

An Exposition of the Philosophick Globe or Eye , of both the Threefold * * Or halves of Circles as joyned . Circles , which especially signifie the two Eternal Principles ; wherein yet the Third also is clearly understood ; And how a Man should understand them .

162. THese * * Or halves of Circles as joyned . Circles should be like † † Though here parted into two halfe Globes . A round Globe , having the Cross † † Though here parted into two halfe Globes . go through it ; for it is an Eye of the

Eternity , that a man cannot delineate fully ; it is the Eye of the Substance of all Substances , signifying the Eye of God , which is the Looking-Glass of Wisdom , wherein from Eternity all Wonders have been seen : and hereby is delinated how it came into substance , for the Reader of this book to Think and consider of .

163. Not in such a way , as if a Man could fully describe or delineate it , for the mind or Thought only can apprehend it , and only that Mind which can walk in the Divine Mystery , not through Art or * * Outward Reason . Reason , but through the understanding which the Spirit of God openeth to the humane Souls-Spirit in the Great Mystery , else it can NOT be apprehended .

164. The Reader should take consideration of the Number , and then of what standeth within or without the † † Or two halfe Circles , as joyned . Circle , or where every word in the * * Or two half Circles , Circle beginneth and endeth , it hath all its assured certain signification ; for every word standeth in its exact place .

165. That which is without the † † Or two halves of one Wheel , as joyned . Circle or Wheel , signifieth the Libirty of the Abyss without or besides the Principle .

Number 1. Abysse . 166. The great Mystery of the Abysse , wherein the Divine Substance in the Looking-Glass of Wisdom , generateth it self in the Ground , is marked with Number 1. and Number 2. standeth by it : so also round about the whole * * Circles . Circle is to be understood .

Of the three * Circles . 167. The Three * * Or two three-fold half Circles , as joyned . Circles drawn about one another , signifie the Eternal Birth or Geniture of the Divine Substance , together with All Eternal Mysteries , without and within Nature ; viz. the Original of all Things or Substances as they are here marked .

Of that half of the Threefold † † Or half Circles , as joyned , and yet parted . Circle at the left hand , and of Numb. 2. 168. The Threefold † † Or half Circles , as joyned , and yet parted . Circle at the left , where without the † † Or half Circles , as joyned , and yet parted . Circle standeth Number 2. The Mystery without or besides Nature , signifieth how the profundity or * * Or unsearchableness in the Text. groundlesness , bringeth it self into a Ground ; viz. the Eye of Eternity , the first Will , which is called Father of Eterternity , and of all Beginnings , how in the Trinity , in the Wisdom , he introduceth himself into an Eternal Ground , and dwelleth in himself , and possesseth himself , and how he bringeth himself into Nature ; and how Substance originateth , as also Perceptibility and Perception .

Of that half of the Three-fold * * Or half Circle , as joyned , and yet parted . Circle at the right hand . 169. The other Threefold * * Or half Circle , as joyned , and yet parted . Circle at the right , signifieth the Divine Substance of the holy Trinity , together with the Angelical World , which originateth out of the Great Mystery of the Eternity , and is manifested or revealed through the Principle of the Fire .

Of the Eye in the Circle . 171. The * * Half Eye in the half Circle , thus ,

which turned , are a whole Eye , & whole threefold Circle thus ,

though half Globes , and joyned , make a whole Globe , yet each being every where together , they make each a whole Globe of dark or light though both together , every where as one ; though also parted as to the Eternal Manifestation , virtually into half Globes , though whole , Eye in the Circle , where the Cross goeth through , with an Angle or Point and Line , signifieth each of them a World , both at the left and right : At the left it signifieth the great Mystery of the Dark World , wher the Wonder-Eye introduceth it self in Nature , At the right it signifieth the Light-world , where the Divine Mystery , hath through the Fire , brought it self forth , and dwelleth in the majestick Light , with the first Mystery of Wonder .

An Exposition of the Circles at the left hand ; Numb . 3 , 4 , 5. 173. The three Characters or Letters , AOV , marked with Number 3 , 4 , 5 , signifie the Mystery of the holy Deity , without or besides Nature , how it manifests or reveals it self in Nature .

Of A , Num. 3. and Tincture , Num. 6. 174. A , signifieth the first profound or groundless or unsearchable Will , which is called Father : go about that * Or half Circle . Circle to the nether point of it , there standeth Tincture , Number 6. which is the Wills Ens , and the first beginning to Nature ; for the Divine Mystery of the Trinity standeth above , and the Mystery of Nature beneath ; each Circle signifieth one Person of the Deity in the first Mystery .

Of the O. Numb. 4. and of Principle and of Fire ; Numb. 7. 175. The O , with Number 4. signifieth the Ground of the Mystery , viz. the Geniture or Birth of the Heart or Word of God , which the first will , viz. the A , in the Looking-Glass of Wisdom , compriseth and holdeth it in self , as a Ground of its substance . For the O , signifieth also the Eye of the Looking-Glass of Wisdom : for in the Wisdom is the Eternal Word comprised , which manifests or revealeth it self through the Principle of the Fire , in the Light World . Go from the O , about that Circle , and so thou findest beneath , Principle , and Fire Number 7.

Of V , Numb. 5. and of Substance , Numb. 8. 176. The V , with Number 5. signifieth the Spirit of the Mystery without or besides Nature ; viz. the first eternal profound groundless or unsearchable Will-Spirit , which originateth out of the Will , and in the Power or Vertue of the Word , in the Great Mystery ; and goeth forth out of the Will and Word , and its Exit maketh Substance , viz. Wonders , of the Power , Colours , and Vertue , whereas yet in the Mystery of the Profundity Groundlesness or Unsearchableness without or besides Nature , no colours are apprehended : for they lye all in ONE , and it is the twinckling of a great Wonder , and that is called a Substance of the Wonder .

Go about from V , on that † † Or half Circle . Circle , and thou findest beneath at Number 8 , Substance ; signifying that all Substance is beneath the Spirit of the Number Three , or Trinity ; and that men must alwayes distinguish Substance from the Deity .

177. For in Substance originateth Nature , with its seven Forms ; for the Number Three is only a Spirit in Substance , and yet there is also no Substance without the Number Three : for the Desire of the Number Three is the Eternal Magia , and maketh Substance , it bringeth into a ground , according to the Model which the Spirit openeth in the wisdom , out of her is the Creation proceeded according to the Model of the virgin-like Wisdom .

Further Information Concerning the First Principle , and the Mystery of the Beginning in the Creation , and of the Dark World , how the Angle or Point of the Cross , with Number 9. at the left , with its upper and neather Space is understood .

Of FATHER ; Number 9. 178. Number 9. there standeth before the Angle or Point of the Cross , FATHER , and before that the Abysse , signifying the Mystery of the Father without or besides Nature : for with the † † Or point or end of the Arm of the Cross . Angle of the Cross Nature beginneth . The first and Greatest Mystery is the Abysse , where the Nothing introduceth it self into a will , which is called FATHER , or the Original to somewhat : Out of the Mystery of the Father is the Creation , through Nature , originated : A Man is here to understand the Eternal Nature , with its Seven Forms , with or by this Mystery .

Soul ; Numb. 10. 179. At the Angle or * * Or end of the Arm of the Cross at the left hand . Point of the line , standeth Soul , Number 10. signifying the Original of the Eternal Spirits , viz. Angels & Souls of Men : the Angle or Point , signifieth the Center in Nature , where the Threefold Spirit revealeth or manifests it self with or by Nature , signifying the Magick Fire , in the Fathers Property , out of which the Angels have their Original , as also the Souls of Men.

180. A man should here understand the Ground and Original of an Eternal Spirit , for nothing is Eternal , unless it hath its orsginal out of the Eternal Magick Fire . This Original is not understood to be the true or right Spirit , but to be the Center , viz: the Cause of the Spirit .

Souls Will ; Numb. 11. 181. Every true or right Spirit is understood with the understanding in the Light of Life : for in the Fire there can be no right or true understanding , but in the desire of the Light . Therefore must the fiery Will * * Turn to be like the Light . turn it self to the Heart of God , viz. to the Power or Vertue of the Light and understanding , as here is to be seen , where , upon the line of the Cross standeth the Souls Will , marked with Number 11 , and there it receiveth Power and Vertue from the Heart of God , and is generated or born an Understanding Spirit .

Will , Numb , 12. and Soul N , umb . 13. 182. For it receiveth the Power or Vertue of the Light , in the Meekness and Humility , and goeth with its Will-Spirit , viz. with the noble or pretious Image & Similitude of God , through the Power or Vertue of the Heart , into the second Princiciple , viz. into the Light World , as here at the right beyond the Heart in the other or second Circle is to be seen , where standeth Will Number 12. and then Soul Number 13. signifying , how the Soul out of the fires source or quality out of the Fathers Property , entereth into the Sons Power or Vertue and Property , and dwelleth in the Divine Power or Vertue in the Light-world .

HOLY SPIRIT , Numb. 14. 183. Without or beyond the Angle or † † Or End of the Arm of the Cross at the right-hand . Point of the Cross , standeth HOLY SPIRIT , Number 14. signifying the holy Spirit , which from Eternity originateth in the Will of the Father at the left at the Angle or * * Beyond the end of the arm of the Cross at the left Point , Number 9. and bringeth it self through Nature , through the Heart and Divine Power or Vertue at the right without or beyond Nature ; also through the Angels or Souls-Spirits , Power or Vertue , forth , and dwelleth in the Liberty in the Glance of the Power or Vertue and Majesty , and is in Nature , yet of Nature unapprehended , but only in the Divine Power or Vertues Property .

Image , Numb. 15. 184. Beyond the word HOLY SPIRIT , Number 15. standeth Image , also without or beyond Nature , signifying that the noble or pretious Image sprouteth forth out of the Souls Fire , as a Blossome or Flower out of the Earth , and hath no feeling or sense of the Pain of the fiery Property ; for the Fire standeth in it as it were swalowed up , and yet it is there but in another source or fountain quality , viz. a desire of Love , a light-flaming Fire in Divine Property .

Abysse , Numb. 16. 185. Beyond Image , standeth Abysse , Number 16. signifying ; that the right true Image standeth in the Abysse , without or beyond all source or pain , and dwelleth in Nothing , but only in it self , & with or through it , * * God dwelleth through & through it , yet is besides it , every where in it . GOD. Therefore there is Nothing that can find touch or break it , but only the Divine Power or Vertue ; for it standeth not in Nature , although indeed , with the Root it proceedeth from Nature , and yet it is another thing ; as an Apple is another thing than the Tree , though it stand upon the Tree , and receive power and vertue from the Tree , and yet the Sun giveth it also power and vertue : So also the Divine Sun , viz. the Majesty , giveth the Image power and vertue .

Of the Word Omnipotence ; Numb. 17. and Wrath ; Numb. 18. 186. Further at the left standeth Number 17. Omnipotence ; and it standeth also without or beyond the † † Or half Globe of Nature , as parted and yet joyned . Circle , signifying the Fathers Mystery , which , with the Magia , viz. with the Desire , introduceth it self into the fierce Wrath , where then the strong loud-sounding life , and strength , is understood in the entrance of Nature in the first Three Forms , viz. the astringent , bitter , and anguish , as the word * * Or fierce Wrath. Wrath standeth in the space under the † † Or Arm of the Cross at the left hand . Line , Number 18. signifying that the fierce Wrath , doth not touch the Angle , or * * Or end of the Arm of the Cross , whose three upper Arms signifie the Trinity . Point of the Number Three , but is generated or born in the Desire .

Craft ; Numb. 19. 187. Under the word Omnipotence , Number 19. standeth * * Or cunning Suttlety . Craft , signifying the Essence out of the Looking-Glass of the Mystery : which Craft or Suttlety in the second Principle is changed into a right or rectified understanding , and here in the Magick Fire it is only Craft or cunning Suttlety , for it is accute or pointed and sharp , and a cause of the Understanding .

Devil ; Numb. 20. 188. Over against it standeth , Devil , Number 20. in the space † † Or within the place of the Dark World , or dark half of the Globe in the lower space of that from the middle down ward . of the Dark World , signifying the evilness malignity or malice of the Devil , in that he is gone away from the Angle or Point of the Number Three , and hath set or put his will into the fierce Wrath Craft or Suttlety , in willing therewith to rule or lord it over God's Meekness , and himself to use the strength and might or potency of the Fire , and of the Fierce-wrath .

Devils Art ; Numb . 21 , 22. 189. Under the word Craft , standeth Devils : : : : : Art , Number 21 , 22. Devils , standeth without the * * Or half Globe . Circle of Nature ; and Art , standeth within the * * Or half Globe . Circle of Nature ; signifying , that the Devil was created , as well out of the Mystery of the Father , upon the Line or † † Or Arm : Stroak of the Cross in the Eternal Nature as the other Angels . But he hath framed or created to himself his Art , Number 22. in the magick seeking of Nature in the Center of the dark World , whereas yet he should have gotten framed or created it in God's Heart and Power or Vertue , and that is * * His own causing of his own Fall . his Cause of his Fall and of his Envy , or Hatred and Malice .

Will ; Numb. 23. 190. Above the † † Or stroak or Arm of the Cross . Line , Number 23. standeth , Will , signifying , that the Devil hath hath swung himself aloft above the Divine Line , upon or in which he was created as a proud or haughty stately Spirit , that would himself have been Lord , and have governed in own Self , Art and Wit. .

Darkness , Numb. 24. 191. As now at present , the pride or state and haughtiness , and cunning suttle Policy and Prudence of Men doth , which swingeth it self also thus , from the Line of God , up into own self , wherein it cannot reach or attain the Divine Power or Vertue and Light within , but falleth in it self into the Dark anguishing Magick Fire , as above the word Will is marked Number 24.

First into Darkness ; for Reason loseth the Divine Understanding and Desire , wherein it can take hold of and receive God's Substance , and so impregnate it self with Power and Vertue out of or from God .

Fire , Numb. 25. 192. And then the Magick Fire o o Geitz-fewer , Covetousness-Fire of Covetousness , kindleth it self , in that it willeth to have much , and yet hath not enough ; as here Number 25.

Anguish , Numb. 26. 193. And when it hath filled it self with Covetousness , then beginneth the Magick Fire in the Anguish , Number 26. to burn . For that which is brought in by the Covetousness , and laden the fire with , is the Magick Fires wood or fewel wherein it burneth : and there is Death generated or born ; which must separate what the Covetousness hath laid in .

Death , Numb. 27. 194. And here is also the o o Schwere ; or weighty . heavy Fall of Adam , who imagined as the Devil did , and desired the multiplicity of this world for his own ; he would be wise or suttle and prudent , and get much Wit or crafty Ingenuity , and also the earthly & hellish source or fountain quality in the wit . Had he remained upon the Stroak or Arm in God's Line , then he had not become earthly ; for his will-spirit had dwelt in God , and had introduced Divine food into the Body ; but now he standeth in the Anguish , Number 26 , and must again go through the Principle , into Death , Number 27 , where his Body must in the Mystery , be consumed .

195. And if he hath not in this time , converted his will into the Cross of Christ , as in this Figure is to be seen , then is he in the Mystery reserved to the Judgement of God , and there he shall be tryed in the Fire whether his will-spirit hath Divine Power and Vertue in it or not , or whether he can subsist in the Fire : And there the proud stately or haughty earthly works will be burned away from him , and the soul will remain in the dark Magick Will-Fire , for it self is also a Magick Fire , when the Divine Light-Fire is not in it : and so now one Magick Fire layeth hold of another , out of which there is no remedy to help .

Will , Numb . 28. Light , Numb . 29. Spirit , Numb . 30. Man , Numb. 31. 196. But that Soul which hath in this time converted again , and hath with its will given up it self into the Death of Christ on the Line of the Cross , Number 27. that soul is sunk down from its proud or haughty evil works , and is as to them will-less , or free from willing , and is entered into the Death of Christ , and sprouteth forth with the Will-spirit , Number 28. through the second Principle in the Divine Power and Vertue , out of the Death of Christ , where then the Will-Spirit , viz. the Image , attaineth again the Divine Light , Number 29. and the Image standeth , Number 30. again in the Divine Man , Number 31.

Image , Numb . 32. God , Numb. 33. 197. For when the Will Spirit entereth into Death upon the Cross , then it draweth again Divine Substantiality , viz. Christ's Flesh to it self , and bringeth the same with it self into the Light into the Light world , there the Divine Life sprouteth again into the holy Body , and the Image standeth free again . As here Number 32. is to be seen , and dwelleth in God , Number 33. and eateth of God's Word or Substance ; for the Image is here without or beyond Nature in the Liberty ; but the Humanity is within Nature , as is described .

198. But as to those Souls which stick in their proud or stately and haughty covetous Works in the Anguish , Number 26. they stick indeed in the Magick Anguish-Fire , and their works are wood , or fuel , to or for the Fire .

199. But if the Will-spirit do yet turn in it self a little into the Death of Christ , and yet also is fast bound to the fierce Wrath , that soul hangeth as by a thred to the Death of Christ .

The Ninth Number , Numb. 34. 200. This Soul may well thus burn a while , till the Will-Spirit can enter into the Death of Christ , till its sydereal wood or fuel be burned up : when the earthly body dyeth , then must the Image bathe : which the present too wise and subtle world contemneth , but in Death doth find it by woful experience : There must this little sparkle , which hangeth only by a thred , wind it self into the Death of Christ ; for it hath lost body and substance , and standeth naked and bare without Divine Substance or Body in God's Mercy or Compassion in the Divine Tincture , viz. in the Ninth Number , Number 34. and waiteth for the last Judgment ; wherein God will in the Tincture , bring and restore again whatsoever Adam lost ; but its here-acted works , will not go or pass through the Fire , but the dark Magick Fire , hath swallowed them up into its Mystery into the Dark World ; Let this be said to thee , O Man .

Souls Eternal Habitation , Numb. 35. 201. After Ninth Number , standeth the Souls Eternal Habitation , Number 35. signifying , that these escaped Souls are notwithstanding in God , in the Angelical World , but without their works , and cannot so highly attain the Glance or Lustre of the Majesty , as those Souls which have here cloathed themselves with God's Power and Vertue . The word Habitation goeth into the Liberty without or beyond Nature , as also above , Image , doth ; for the Soul must stand in Nature ; but the Images Habitation is without or beyond Nature in the Divine Liberty .

Angelical World , Numb. 36. 202. Without or beyond this Habitation , standeth the Angelical World , Number 36. signifying the Angels Courts and Quires , or Princely Thrones , in the Liberty of the Divine Majesty , where yet their root also standeth IN Nature , but is not apprehended .

Proud Devil , Numb . 37. Will of the Devil Lucifer , Numb. 38. 203. At the * * At the left hand or left half Globe or Eye or Looking-Glass , in the upper space or quarter of it above the left Arm of the Cross . left in the upper space , Number 37. standeth Proud Devil , or stubborn Devil , with two † † Stroaks or legs drawn with pricks . Lines , one reaching up upon the Character or Letter O , Number 4. and the other reaching up * * Above the three half circles of the left half Globe , Eye or Looking Glass . above the Great Mystery of the Number Three , where standeth Will of the Devil Lucifer , Number 38.

204. Here is the Devils Fall to be considered , he hath brought his proud or stubborn Will up from the Line or Stroak of the Cross , aloft , and hath willed to rule over or above the Mystery of the Divine Wisdom , in wit and cunning , suttlety and fierce wrath in the Fires might or power , and to kindle the Mystery of the Number Three , that he might be Lord : As indeed he then kindled the Substantiality in the Mystery ; whence Earth and Stones have come to be , and hath willed to fly out above the Mystery of the Number Three , Number 38. as still at this day he desireth to fly out above the Angelical Princes-Thrones .

Abysse of the Dark World , Number 39. Eternal Hell of Devils , Number , 40. 205. And upon this hath followed his thrusting out from the Divine Mystery , so that he is Thrust out from the Superiour Thrones into the Dark Magick fire , and is Thrust down below , that is , into the Abysse of the Dark world ; For he must dwell externally without the Principle in the Fire-crack , viz. in the first Three Forms to Fire in the Anguish , there he hath his Hell as below at Number 40. is to be seen , and thereinto also the Damned souls fall back , so that Eternally they cannot see or behold God .

The second Cross Line upwards thus † 206. Over the line Number 1. above aloft , standeth , Abysse , Eternity , signifying the Liberty , without or beyond the Principle ; and thereby is understood the Mystery of the Eternity , wherein every Creature standeth in its source or fountain Quality , in its own Fire , be it in Darkness or Light , and hath therein no other Light than shineth within it , which light also it apprehendeth Externally without it self ; there are Both worlds , viz. the Light-world , and Dark-world , are there in one another . But the Light becometh not attained , unless a creature be capable of it .

207. There are Angelical Thrones , which we know nothing of Experimentally , our knowledge reacheth but only into the Extent of the Place of this world , so far as the kindling in the Creation reached , and of THAT is this † † Or these two halves of the whole set back to back with the Cross appearing in the midst . wheel made with the Cross .

SON , Numb. 41. and of the Heart . 208. Above the upright Line , standeth SON , and at the Left Angle or Point , Number 9. FATHER , and at the Right Line , Number 14. HOLY SPIRIT , signifying the Birth or Geniture , and Persons of the Holy Trinity . The Heart in the Cross is the Center , and ♡ signifyeth the Eternal Band of the † † Or Threeness . Ternary .

209. The Word SON , Number 41. signifieth the WORD , which the Eternal FATHER , continually and from Eternity , speaketh in the Light and Dark world , according to each worlds source or fountain Quality or Property .

210. But in that the Three Persons at the Cross are free , and touch not the Line , it signifieth that God is free from Nature , and not † † Or lyable to the apprehension of Nature in the apprehension of Nature , but he dwelleth in himself , indeed in Nature , but unapprehended , by that which doth not give up it self into Him .

Of the Heart in the Cross . 211. The Heart in the Cross signifieth , that God's Heart hath manifested it self in Nature , by or with the Principle of the Fire , whence the Majestick Light originateth . Secondly , It signifieth the Manifestation or Revelation in the Humanity , wherein God's Heart hath manifested it self by or with a Humane Heart , and how that Humane Heart hath attained the comprehension of the Holy Trinity . As indeed it is the Center in the Cross , by which a Man is to understand the Inward Man , viz. the Inward Heart .

212. And you see , that the HOLY SPIRIT at the Right , on or in the Line , and at Number 14. goeth forth from the Heart into the Light World , signifying that the Holy Spirit , dwelleth in the Regenerate or New born Heart , viz. in the Image , and continually introduceth the Images Will into the Divine Light-world . And as this Heart in the Cross is united with the Holy Ternary ; so must the Humane Heart , understand the Inward-Man , be united with the Deity : that God may be in it , All in All , its Will and Deed.

213. But that the word SON , Number 41. above the Cross Line a loft standeth distinguished from the Heart , signifieth that the Man Christ is become Lord over all , and is the King over this † † Or two half Cir les or Globes joyned in one . Circle : for , God hath manifested himself in the Humanity , and this Man compriseth the whole Divine Substance in himself , for within him and Externally without him is one and the same fulness , One God and Divine Substance : there is no other place , where we can be able to apprehend God then in the Substance of Christ , there is the whole fulness of the Godhead or Deity Bodily or Corporeally .

Heaven , Number , 42. 214. The Word , Heaven , on the upright Cross-line : Number 42. signifieth , that the Heaven is in the Man Christ , and also in us , and that we must through his Cross and Death go to him into his Heaven , which himself is ; for on the Cross is Heaven become opened to us again , or New-born and Regenerated to us . Secondly , It signifieth that the right or true Divine Heaven is an Habitation of the Divine Desire , viz. of the Divine Magia ; therefore it is called not aningoing , but an ingeneration of God's Fire , into Divine Substantiality , and that even only on the Cross , viz. through and in the Birth or Geniture of the Holy † † Dreyfaltigkeit . Trinity .

Pure Element , Number , 34. 215. The word , Pure Element , on the Crosse's upper Line , Number 43. signifieth the inward world , out of which this outward , with the Four Elements , is become generated forth , and standeth in the Inward Root in the Substance thereof .

Holy Spirit , Num. 44. Son , Num. 45. 216. Moreover it is to be observed exactly , how the Words stand , begin and end , for they begin on the outward {inverted †} {inverted †} Or half Circle . Circle at the Left , where above Number 5. the Holy Spirits Character or Letter V. standeth ; and beneath Number 8. Substance , and goeth through the two * * Or half Circles . Circles at the Right , even into the second Space , which signifieth the Pure Divine Elements Original , its indwelling and Substance , whence it Originateth , viz. from the Spirit of the Eternal Mystery in the Divine Substantiality , viz. in the Substance of the Great Mystery , and yet is only manifest or revealed in the second Principle , viz. in the Substance of the Son and Holy Spirit , as above one the * * Or half Circles . Circle at the Right is to be seen , Number 44. and 45.

Father , Numb . 46. Holy Spirit of Divine Wisdom and Understanding , Numb. 47. 217. The Pure Element is the working in the right true Heaven , and shutteth it self in and out with or by the Cross , it is the springing or flowing & moving in the Fire and Light-Heaven , from or by with the Divine Substantiality , understand Substance , and not the Spirit , of God , is a life for it reacheth not into the Substance of the Father , Number 46. where beneath on the Circle , standeth Divine Wit or Understanding , for the Element giveth or affordeth not divine Wit , but the Holy Spirit , Number 47. giveth Divine apprehension , knowledge or skill and wit or understanding .

218. The Element is a Substance in respect of the Deity ; as the Life in the flesh is understood to be , in respect of the Soul ; For the Tincture is higher , and giveth the ENS of the Spirit , wherein the Light-Fire is understood .

Humanity , Flesh , Numb. 48. 219. Under the word , Pure Element standeth at Number 27. on the stroak of the upper Line of the Cross , Death , and the word beginneth laying hold on the left * * Half Circle . Circle , and goeth through the Cross through the first right * * Half Circle . Circle : There observe both the outward Circles at the left and at the right , above and beneath , and then thou wilt soon find , what the right or authority of Death is , and how it is the dying source or fountain quality in the Magick Fire , and holdeth the Substantiality captive in itself ; as at the left beneath at Number 8. & at the right , beneath at Number 4. 8. is to be seen ; and then above on the same Circle at Number 44. and at the left above , at Number 5. there a man seeth , how the spiritual Life goeth and sprouteth forth through the Death , and possesseth the highest † † The outward Circle being accounted whole . Circle : For all whatsoever willeth to reach or attain the Divine Life , must go through the Dying Magick Fire , and stand or subsist therein ; as the Heart on the Cross must and doth stand or * * Endures everlasting Burnings . Isa. 33. 14. subsist in the Fire of God .

220. Further it is to be known , that we in Adam have turned our selves away from the Cross , and are with the Desire of Lust or Pleasure , gone with our will above the Cross at Number 23. into an Own self Rule or Government ; and now Death hath captivated us in it self , therefore we must now sink down out of Death on the Cross at the Line of Christ again into the Heart , and become new born or regenerate in the Heart , else Death holds us captive in it self . For now Death standeth on the Cross-Line : but at the Judgement it shall be given to the Dark World : For our Will must now enter through Death on the Cross , into Rest ; but the outward Cross shall be taken away ; and then * * Col. 2. 15. Death is a spectacle or scorn and derision .

221. Thirdly , it signifieth that the Life of God in Christ , bare * Death as a shew or spectacle of Triumph on the Cross , when Death became broken on the Cross in the dying of Christ , where the Life sprouted through Death , and the Heart gave up or yeelded it self into the middle , viz. into the Center , as † † 1 Cor. 15. 54. victorious Lord or Conquerour of Death .

Paradise , Numb. 49. 222. Under the Heart at Number 49. standeth Paradise ; the Word beginneth at the left on the outward Circle , where above at Number 5. is marked , the Spirit of the Great Mystery of the Profundity or unsearchableness of Eternity , viz. V. and it goeth through the Cross at the right , through all the Three * * Or halves of the whole Circles . Circles , even into the Liberty : this signifieth the constitution or existence of Paradise ; it originateth in the Mystery of the Eternity , and prouteth through the outward , and also hrough the Light World , hidden in the outward World , and manifested or revealed in the second Principle , in the Light World , as therefore the World penetrateth through all the Three Circles , shewing the humane Bodies original .

Divine Substantiality , Numb. 50. 223. For in or at this place , out of this substance , Adams Body ( understand the outward Body ) was created according to the Third Principle , and the inward Body , ( understand the Images Body ) out of the Divine Substantiality , as at the right , near Paradise , is marked with Number 50.

Christ , Flesh , Numb . 51 , 52. 224. That very Divine Substance , understand * * Note . Substance , not Spirit , is included in the Wisdom of God ; and therein is the heavenly Tincture : For God's Word that became Man , brought this Substance into Mary , into her in Death inclosed Substantiality , viz. into the Images Body , and thereby God and Man became One Person .

225. For this Flesh is Christs Flesh , according to the Heavenly part ; therefore beyond Substantiality , standeth , Christ's , Flesh , Number 51 , 52. Christ bare such Flesh in the Inward Man , as Adam had before his Eve was , when he stood in the Divine Image in Purity . Therefore can no Man go into Paradise , unless he attain that Flesh again , that Adam had before the Fall , and Christ attained in the becoming Man or Incarnation . Therefore must we all become born out of the Heart upon the Cross , and * * Rom. 13. 14. Gal. 3. 27. put on Christ .

Mystery , Numb , 53. 226. Under Paradise , Number 53. standeth Mysterium , Mystery , and the word beginneth at the left in the second † † Or half of the Circle on the left side . Circle , where above on the same † † Or half of the Circle on the left side . Circle , Number 4. the Character or Letter , O , standeth , and beneath Principle , and Fire , Number 7. and goeth to the right , through the Cross , through the first † † Or half of the Circle on the left side . Circle at the right . This signifieth rightly and exactly Mans Creation according to the Body .

227. For the Body , is a Mystery , taken out of the inward and outward World , from above and from beneath , understand out of the Earths Matrix ; This is the Earths Matrix ; out of this Mystery was it created , and a Man seeth how it was created out of the inward and outward Substance , viz. out of the dark and light World , and is mixt with evil , viz. with fierce-wrath , and also with Good .

Wonder , Numb . 54. Angel , Numb . 55. Spirit , Numb. 56. 228. But Man was out of the Mystery created , an Image and Similitude of or according to God , to or for God's Wonder ; Therefore at the right , Number 54. standeth Wonder . For he was a Wonder of all things or Substances , a Lord of All things or Substances , taken out of all things or Substances , and was in the Inward Image , an Angel . As next Wonder , in the Liberty , standeth Angel , Numb . 55. For his Spirit dwelleth in the Liberty of God , viz. in the Majesty , as beyond the word Angel , Number 56. Spirit standeth . Which all , signifieth , the right or true Man , viz. the First before the Fall , and the second in Christ , into which he must enter again , or is rent or separated from God .

Four Elements , Numb. 57. 229. Under Mystery , Number 55. standeth Four Elements ; they begin at the left , on the outward - * * Or that half of the Circle at the left . Circle , and go to the right through the Cross , through † † Or the two Halves at the right , of the two first Circles . two Circles ; signifying the outward World , which originateth as an Out-birth out of the inward Substance on the outward Circle , and bringeth its Wonders into the Mystery , first into the second Principle , into the first two Circles ; for they shall not go with their Substance into the Liberty , through the † † Or third half at the right of the third Circle , and so into the Liberty . Third Circle at the Right , but pass in the Principle into the Mystery , and in the Principle be tryed or purged in the Fire . For there is the Limit of Separation .

The Souls Joy , in Ternario Sancto , Number , 58. 230. Above on the second Circle at the Right Number 45. standeth Son , the same is the Judge and Separator , and beneath on the * * By this it appears the Circles are whole though parted , and the words in the Liberty go round at the ends of the halves of the Circles , as if the Circles were joyned , and yet are considered as invisibly in the Liberty . same Circle , Number 58. standeth Souls Joy in Ternario Sancto , in the Holy Ternary , signifying , that the Soul shall have joy in its works , which it hath wrought in the Four Elements , to the Praise and Glory of God , which it hath introduced into the Angelical World into the Mystery . For the Four Elements stand , with their Root in the Great Mystery .

231. And were the Earth not come into such a perished Condition , and that the Devils Poyson and kindling or inflamation , had not been done , it were still one and the same Substance with or in the other Three Elements , as indeed it is now , in the Heavenly Substance .

Spiritual Bodies Habitation , Num. 59. 232. This Bit , hath Adam swallowed down into himself , and thereby Lost his Angels Form . For the Four Elements should stand hidden in him , and he should live only in the One Element , in Gods Power and Vertue , and know or experiment nothing of the Evil : As at the Right , in the Liberty , Number 59. standeth , the Spiritual Mans Habitation , there should the Images Body dwell , viz. the Souls Body , but that became hindred from it ; it must now under the Earth , and become included or shut up in the Earthliness .

Earth , Number 60. 233. Under the Four Elements , standeth Earth , Number 60. signifying that the Earth is wholly fallen back to the Inner World . For the word toucheth neither the † † The left or the Right half of the one Circle . Left nor the Right Circle , it is as a Death , but the Cross goeth through it , signifying its Restauration , or bringing again to what it was , that the Humane Earth is new-Born or Regenerated on the Cross , and that the Heavenly and Divine Substance , shall be severed from the Dark worlds Substance , through the Fire of God , where then shall be new Earth in a Heavenly Source or Fountain Quality , Form , Essence and Property , and that which is hidden in the Earth , in the Heavenly Part , shall sprout or spring again . Further is to be Considered , that the Earth standeth thus upon or in the Abysse , for it reacheth no Principle , therefore it must pass away , or vanish .

Earthly Man , Numb. 61. 234. Underneath standeth Number , 61. Earthly Man , where the Cross goeth through the midst of the Word , which signifieth the fallen Earthly Man , who is fallen under and into the Earth , that is , he is fallen home or back to the Earth , and the Cross parteth or separateth the words , Earthly and Man ; for Man shall again become separated from the Earth , and enter into his Eternal Part , either into the Light or Dark world .

Wonder , Number 62. 235. Under the Cross Line standeth Number 62. Wonder , signifying that the evil † † Or Wonders , or Works , or Products . Wonder , also the Evil part of the Earth , shall in the Judgement of God , when God will make separation ; fall home or back to the Abysse of Darkness , and that shall be to All Devils and Evil Men their Earth , on which they shall dwell one among another , for the Abysse standeth under it below , at Number 1.

Babel , Number 63. 236. Near Wonder standeth Babel , Number 63. signifying , how Babel is only a Wonder of the Abysse , and worketh only Wonders in the Abysse .

Own Reason in Babel , Numb. 64. 237. Further , above under the † † Or half outward Circle at the Right . Circle at the Right , after Earthly Man , Number 64. standeth Own or self Reason in Babel , which goeth round about the outside of the Circle of the Second Principle , and goeth in own self Authority under the Divine World , backward , and supposeth She is in God , and serveth or worshippeth him , but is without God in self , She or it Teacheth , and doth only its own Things or Matters for it self , for its own Ends , it Ruleth the outward world in own self Reason , without Gods Spirit and Will , only according to its own Will. Therefore it goeth about the Light world , dissembling in Hypocrisie , and giveth God good Words , and continueth only without God , upon or in the Abysse , and thereinto also it falleth back and entereth .

Wonder of the Great Folly , Num. 65. 238. Under Own Reason , Number 65. standeth , Wonder of the Great Folly , signifying Babel , who hath found all Art , Suttelty and Cunning , Politick Devices , and Lost it self ; It seeketh Gold , and loseth God ; it taketh Earth for Gold , Death for Life : and that is the Greatest Folly that is found in the Substance of All Substances ; as is sufficiently mentioned in other Places .

The Conclusion .

239. Thus we see , when we are at home , not in this World , but in the two inward Worlds ; in which soever we labour here , into that we enter when we die : we must Lose the outward , we must only be new-born or Regenerated on the Crosse .

240. Babel hath turned it self wholly away from the Crosse , which signifieth the Proud own self Reason-Wise , Subtle Men , who rule and order themselves in or according to the Wit or Ingenuity of Folly .

241. The Earthly Man on the Crosse , Number 61. signifieth the simple heap or company , which yet hang to the Crosse of Christ , and become at length new-born or regenerated through the Crosse .

242. But * * Outward self Reason , Reason hath even rent and torn it self off from the Cross in its own self Pleasure and Voluptuousnesse , in its own Pomp , Might or Power and Laws , and that is a Wonder of Folly , which even the Devils do scorn and deride .

243. This the Reader should further consider of , for there lyeth much under it , it hath the understanding of all the Three Worlds . See thy self therein , it is a right true Looking-Glass , for the Number Three is a Cross , and hath Two Kingdoms in One , parting themselves thus by the sinking down through Death .

244. Therefore would the Devil be above God , and therefore God became Man , that he might bring the Soul out of the fierce Wrath through Death into another Life , into another World , which yet standeth in the First ; but they turn their backs , as this {inverted †} {inverted †}

Figure standeth , and the Cross standeth between both the Principles , and goeth out of the Fire-Life , into the Light-Life .

245. Beloved Sir , understand us thus , the Soul originateth in the Fire-Life , for without the fire source or fountain quality , no spirit doth subsist , and it goeth with its own self will , out of it self , forth through Death , that is , it esteemeth it self as dead , and sinketh down in it self , like Death , and so falleth with its will through the fires Principle into God's Light-Eye , and then it is the holy Spirits Chariot , on which he rideth .

246. But when it will go of it self , it then continueth in its own Fire-Nest in the Original , where it was awakened , like Lucifer : for it was awakened at the beginning Point of the Cross , at the left , as in this Figure is to be seen ; that is its original , as shall be further mentioned .

247. The Soul is a total Figure of a Cross , and is like a Cross-Tree , according to the outward Image of the Body , the Body having two Arms , which signifie two Principles , the Body standing in the midst , as a whole Person ; the Heart is the First Principle , the Brain the Seond ; the Heart hath the Soul , and the Brain the Souls-Spirit , and it is a new Child , and yet not a new one ; the Stock is from Eternity , but the Branches are born or generated out of the Stock .

248. Though indeed it hath not been a Soul from Eternity , yet it hath in the Virgin of the Wisdom of God upon the Cross from Eternity , been known ; and in the Root belongeth to God the Father , and in the Soul to God the Son , & in the Will to God the holy Spirit .

249. And being it could not stand in the Father in its will , when it would rule in its will , and thereby fell into the fire of the fierce Wrath ; therefore the Father gave it to the Son , and the Son took it into himself , and became in it , a Man ; and brought it again with or by the word Fiat , into the Majesty , into the Light ; For the Son introduceth it through the Angel and Death again into the Eye of Holiness at the right , into another World , in God , to the Angels ; of which here-following shall be mentioned further .

250. Now come we again to the Sixt Form of Fire : and it is to be known , why we set the Cross here , which else is the Tenth Number , accounting according to the order or ✚ X. way of * * Outward Computation in the Roman Numbring with Capital Letters . Reason , but according to the two Principles , the Eye appearing parted , the Cross belongeth to the place between the fift and the sixt Form , wherein Light and Darkness part .

251. But know , that God is the Beginning and the End , therefore we set the Cross according to reason at the End , for there we go through Death into Life , it is our Resurrection .

10. 252. The Tenth Number , 10. is again the first , and also the last , and beyond through that is Death , and after or beyond Death , the Hell , that is the fierce Wrath of Darkness , that is externally without or beyond the Cross , for it falleth again into the A ; and in the A is the Creator , into which Lucifer would have flien back , but was thrust out into the Darkness , and there is his Kingdom in the Source or Torment .

253. You should understand us thus , that we by the Twofold Eye understand one * *

That is , Two halves of one round Globe , conceived thus virtually partible , and yet alwayes whole and entire . round Globe , thus partible , or each half divided assunder , and turns away from the other , where the Cross is standing from Eternity within it : A man cannot fully describe it with any pen or pencil , for it is so in one another , it is but ONE only , & yet TWO , the Spirit understandeth it only ; and whosoever doth not enter into the Regeneration , through the Death upon the Cross , as viz. into Gods Body , he understandeth not this , and let him leave it uncontrouled , or he will be a Maker and Controuler-Devil . We would have the Reader faithfully warned , and it is in earnest Sincerity and true Zeal .

254. For this Figure hath All , or total Ground , or the Foundation of All things , as deep as † † Or any . a Spirit is in it self , and is not apprehensible or knowable to the Reader without Right or * * True Spiritual Eyes . True Eyes , also a man cannot set it down in due & exact Order aright with † † Every word stands as it doth and every where also ; therefore it is impossible to express it with any words . any words , for the first is also the last , and the middle goeth through All , & yet is not known or apprehended but IN it self : Therefore searching is not the chief or most especial means to know or apprehend the Mystery , but to be born or generated in God , is the right o o Or the very Invention it self . Invention or finding ; for without that is h h All is but Babel the Knowledge of all Mysteries ; rightly as the Apostle mentions , Without Charity , which is the New Birth , is but a tinckling Cymbal ; or Babel a mere babble , of parts , words , if not understood by them that speak them , in the true experimental sence of the Spirit . Babel .

255. All lyeth in the Will and in the earnest Sincerity , that the Will enter into the Magia , for the Eternity is magical , All is out of the Magia come into Substance , for in the Eternity , in the Abysse , is Nothing ; But that which is , is the Magia .

256. And out of the Magia , existeth Phylosophy , which searcheth out the Magia , and seeketh therein , and findeth Astrology Eternally ; and Astrology seeks again , its master Preceptor or Teacher and Maker , Composer or Producer , viz. A stronomy , the Sulpher & the Mercury , which hath a Principle of its own , and the third Magia is therein ; viz. the Medicus the Physician , who seeketh the Corrupter or Disease , and will heal or cure it ; but he findeth the fourth Magia , viz. the Theologus , the Divine , who seeketh the Turba in all things , and will heal the Turba ; but he findeth the Eye of the first Magia , and there he seeth that all is the wonder of the Magia , and there he leaveth seeking , and becometh a Magus in the first Will , for he seeth that he hath all power to find & to make what he will and there he maketh of himself an Angel , and continueth in himself ; and thus he is free from all others , and continueth standing Eternally ; This is the highest Ground of the Substance of all Substances .

257. And though indeed , the Whore at Babel will not relish this ; therefore we say with good ground , that Babel in her Children , are in Magick , Philosophy , Astrology , Astronomy , Medicine or Physick , and Theology or Divinity , born or generated of Whoredom .

258. Babel is the true Child of none of these , she is a perverse stubborn obstinate Bastard ; we have apprehended or known her in the A and O , by searching of her Philosophy and Astrology , and have found her in all Looking-Glasses to be a Whore , who committeth Whoredom in all Looking-Glasses .

259. She saith She is the Eye , but she hath a false or adulterous Eye , that glanceth out of or from her Whoredom , out of Pride , Covetousness , Envy and Anger , and her seat in the Magia , is the averse back-turned left Eye ; o o Pra●get Boasts & makes a glorious shew in Pomp and Pageantry , as in Theatrick Sceens and Masks . She triurnphs upon the Cross , but she entereth not in into the Center , She wil NOT go through Death into Life .

260. She saith She liveth , but hath ar injurious unrighteous life , yet that is her right or proper life , if she would live in it alone to her self , but she oppresseth , borneth & compelleth the Children that are born or regenerated on the Cross , and treadeth them under foot .

261. Therefore hath the Crossbent and drawn its Bow , and will shoot away Babel from the Cross , signifieth the Spirit of Wonders in the Magia .

The Seventh Form of Fire .

262. One Magia goeth alwayes out of the other , and is the others Looking-Glass and Eye , where the Wonders are apprehended or known and propagated , for in the Abysse is NOTHING , and in the Magia , is ALL : Every Looking-Glass is a Center , and yet of its own ; for the first pleasure or longing , seeking and desiring , generateth that , it is the model of the first .

263. For when I search for the Beginning of Substance , then I find the Eye , which is God , that is a desirous Will of Eternity , which entereth in into it self , and seeketh the Abysse in it self .

264. It is in nothing , but it is the Abysses Looking-Glass , and seeketh it self , and findeth it self , and that which is found seeketh again a o o Or Representation . model , that it may seek , find , and see it self therein .

265. And that goeth on to the Number h h X. 10. Ten , and then the last , findeth the first again in it self ; and thus the Last is a model or looking-glass of the First , and the First of the Last , and is as an Eternal Band , and standeth or consisteth in the Will , in the desiring seeking and finding : and in this Substance is the Mysterium Magnum ; or great Mystery contained or included .

266. But now will the Middle in the Desiring have a satiating or fulfilling , wherein it may rest , else all would stand or be in an Anxious Source or Torment , and the Desiring draweth the Middle out of all Forms , wherewith it filleth or satiateth its hunger , wherewith or whereby in it self , it standeth in Perfection in Joy , and so out of the Anguish , a Love cometh to be , a satiating fulfilling or easing of the Source or fountain Quality of Pain , and the middle is Sulphur ; with that , the Spirit refresheth it self in the Will ; For Sulphur hath two Forms in it self , viz. Power or Vertue and Light .

267. And that is together , the Substance generated out of All Forms , it is Matter , Substantiality , Corporeity , God's Body , Christ's Flesh , the Heavenly , and is the total or universal fulfilling or satiating of the Spirit in the O ; it is the Rest and Manifestation or Revelation of the Deity , and standeth in the Virgin of Wisdom .

268. The Cross is its limit , and is the Substantiality , which goeth with the sinking into Death as above mentioned , where the fierce Wrath remaineth in Death , and it is still & quiet as a Death or a Nothing , and the Life sprouteth out of it into another Principle .

269. It is not the Principle , only the Principle becometh generated in it , in it are all Looking-Glasses of the Magia , manifested or revealed , moreover the Wonders of the Genetrix : It containeth the Mysterium Magnum , the Great Mystery , and out of it , the Spirit openeth the Wonders of Eternity , the Spirit giveth it the Essences , for that is its food for its hunger .

270. It is a substance of wonders without number and end ; and is also of no Beginning ; for the Spirit in the Desiring beginneth it from Eternity , and continueth in Eternity , it is a Body of the Number Three , which is called God , and a Body of Angels , so that the Spirit standeth or is in an Image , else it would NOT be apprehended or known .

271. Thus it knoweth it self in the Image it self , and seeketh the best Magia , and what it seeketh , that it findeth , and eateth it , and therewith or thereby giveth to the Body of God , its will , so that there is an unity in the holy Principle .

272. For in the Will of the corporeal Spirit rise up the Wonders , those the Spirit of Eternity , viz. the holy Spirit receiveth or apprehendeth , and so there is a ringing and song out of the eternal Wonders , for the corporeal Spirits will is therein .

273. And in these seven Forms the Joy of the Deity , becometh multiplied and perfect , for it is a fulfilling of the eternal Desiring , and is the Eternal Food .

274. But seeing all things or every Substance originateth from the Fire , we will clearly set before you the Mysterum Magnum , the Great Mystery , and plainly shew you Paradise , if any will be blind , to him it is told and discovered ; let him go away with Babel .

275. Ye know that in Fire 🜂 and Water 🜄 , all Life standeth or consisteth , and the Substantiality is its Body , and the Body is or existeth out of the Power or Vertue of the Spirit , for it is the Spirits Food , and the Spirit is again the Bodies Food , and the highest & greatest Nutriment is in it self ; for the outward would not hold or retain it , if the right or true Life were not in it self .

276. Therefore now the Fire , is the first cause of the Life , and the Light thereof is the second cause , and the Spirit the third cause , and yet is but one substance or thing , which closeth it self into a Body , and manifesteth , and so with seeking findeth .

277. And every Substance is or consisteth in two Substances , viz. in an outward and inward , the one seeketh and findeth the other ; the outward is Nature , the inward is Spirit above Nature , and yet there is no schism or rending asunder , but only in that which is included in a time , therein the time severeth the limit , so that the End findeth the Beginning .

278. Thus ye see also , how out of the Light , the right or true Substantiality , exists ; for it is a fulfilling or satiating of the Will : The Water existeth out of the Meekness of the fight , for the desiring layeth hold of the Meekness , and retaineth it , for it is a good relish ; thus is the Meekness Substantial , and a Substance of the Fire , a fulfilling of the desirous fierce Wrath , an allaying of the fierce Wrath , and a corporeity of the Time ; for when the Body falleth away , then is its Spirit in the Beginning , in that which hath given it forth , in that looking-glass it is .

279. So then seeing the Source or fountain Quality is twofold , therefore is the Water also twofold , viz. an outward and an inward ; the one belongeth to the Spirit , the other to the outward Life ; the outward is accompted a Death , the inward is its Life , the outward standeth between the fierce Wrath and Paradise , in the in-sunk down Death ; and the inward is the Paradise it self , for the Spirit sprouteth therein out of the Eternity .

280. And you may see that this is true thus ; Consider Winter and Summer , also Cold and Heat , and you will soon perceive it , if you be born or generated internally and not externally only , but with the first Magick Will or Desire to find God , for that is done in the twinckling of an eye .

281. For the Water in the Deep , originateth from the Fire , yet not from the fierce Wrath , but from the Light , for the Light goeth forth from the Fire , and hath its own seeking or longing , it seeketh to it self a Looking-Glass , that it may behold it self , and have it for a habitation , and draweth it in the Desiring into it self , and dwelleth therein ; and that which is drawn in , is Water , which apprehendeth the Light , else the Deep of the World would not apprehend the Light , if the Light did not dwell in the Water : the Water is the fulfilling or satiating of the Light , in its desiring .

282. And the Water seeketh again a Looking-Glass , and willeth to have a habitation , which is Flesh , as ye see , that the Water , receiveth the glimps or shadow of all Substances or Things in their Body , so that the Body it self is represented in the Water , which is because the seeking of the Fire hath taken hold of it .

283. Further herein is seen the End of Nature , for the Eye findeth its Life in the Water , and thus it goeth back into the seventh Form , and seeketh its Body in the Water , and there is further no desire more in the outward ; this Body desireth no other Body more in the outward , but it looketh back after its mother , of which ye have a right and true Example in a Looking Glass , which is Fire and Water , and that receiveth the Image very clearly .

184. And thus ye see , that the End goeth back again , and seeketh the Beginning , and nothing further in the outward : for this World is at the limit , and is included in a Time , and runneth on to the Limit ; and then the End findeth the Beginning , and this World standeth as a * * Or Representation . Model , or as a Looking-Glass , in the Beginning . Let this serve you to the finding of the Mystery , and remit your self rightly into the Beginning , that ye may be apprehended or known to be a wonder in God's Love .

285. And thus ye are to know , that the the second Form of the Water , consisteth in the Spirit , it is its Fathers Looking-Glass , its Makers , which dwelleth in the Spirit , and is found only by its Maker , it self findeth not it self ; for so long as a thing goeth forward externally , there is no finding in the Inward internally , only the Spirit which dwelleth in the Inward , findeth it self in the Outward .

286. But the outward Life findeth not the inward , unless it have the inward Spirit , then is the finding , and it is done according to the inward Spirit , and then the outward Life speaketh of the inward , and yet knoweth it not ; only the inward Spirit filleth the outward , so that the outward is a Mouth , and the inward hath and produceth the Word , so that the inward Kingdom , standeth manifest in the outward in the sound , and that now is a wonder .

287. The inward is a Prophet , and the outward apprehendeth it not , but if it do come to apprehend it , then it hath God's Substantiality in it , viz. God's Flesh , Christ 's Flesh , the Virgins Flesh , and yet the Prophet standeth or consisteth in the Spirit , but that Flesh conceiveth its Power or Vertue , and assureth the outward Man , that he doth even that which his Maker willeth ; as indeed this Pen is in such a condition , and no otherwise .

288. Thus we apprehend the ground of this World , that it is a * * Or Representation . Figure of the inward , according to both Mothers , that is , according to both Fires , viz. according to the Fire of fierce Wrath ; and according to the Fire of the Light ; as the Model , viz. the Looking-glass of the Light of Eternity , is the Sun , and the Looking-Glass of the fierce Wrath is the outward Fire , and the Substantiality of both is the Water and the Earth , the Earth is the fierce Wraths , Substantiality , the Water , the Lights ; the Air , the Eternal Spirits , which is called God the holy Spirit .

289. Yet ye are to know , that this World , is not the Substance of the Eternity , but a † † Shadow , Representation , or Resemblance . Figure , a Looking-Glass , therefore it is called a Principle of or by it self , because it hath a peculiar Life of its own , and yet standeth in the Magick Seeking of the inward .

290 The Word Fiat is the Master of the outward , for it holdeth the outward in its conceived or framed Looking-Glass , it is not the Looking-Glass it self , but a Similitude , in which its Spirit discovereth it self in deeds of Wonder , to behold the Wonders of Both Fires , viz. of the Wrath and of the Love ; and thus continually bringeth the Substance of all Substances into the Beginning : And therefore is this World turning as a * * Sphear or Globe . Wheel or Orb , for the End seeketh continually the Beginning , and when it findeth the Wonders , then the End giveth the Wonders to the Beginning ; and that is the Cause of the Creation of this World .

291. The Life of all and every Creature is a Wonder before the Beginning , for the Abyss knew nothing of it , and the beginning of the Eye findeth it all , and setteth or placeth the Model in it self , so that it hath an Eternal Number , and recreateth it self in the Number of the Wonders .

The Eighth Form of Fire .

292. Seeing thus there is ONE Substance in TWO Forms , one that taketh on an unsearchable Beginning in it self , and holdeth it Eternally , and another that is the Eternal Model , which compriseth , and with its Body is included in a limit ; therefore we are to consider of the Turba , which breaketh the included comprised Life , again , and setteth the Model of the comprised Wonders in the Beginning , and presenteth such things to the Beginning as were not from Eternity , but came to be in the comprised Time .

293. Beloved Friend , to you and such as you are , who seek the Beginning , is this thing shewn , for your Mind is our Mystery , seek it in U S , not in ME , I , the outward Man have it not , but the Inward in the Virgin , in which God dwelleth , THAT hath it ; and that calleth it self twofold .

294. My outward Man is not worthy of the Mystery , but God hath so ordained it , that he might manifest or reveal it to you by means , that you might know him by Means , and not say , it is from my own wit and understanding .

295. And seeing you are a learned Person , you should know , that God loveth also the silly and despised of this World , if he seek God , as indeed I have done , and that the right and true finding or invention , sticketh not in Art , but in Gods Spirit and Will .

296. For this hand is simple , and accompted foolish in the esteem of the World , as you know , and yet there lyeth such a hidden secret or Arcanum therein , as is unsearchable to Reason .

297. Therefore have a care , pour Oyl into the Wounds that desire or require healing , and consider well what Christ saith , * * Mark 10. 24. How hard it is for a man to enter into the Kingdom of God , who is captivated with cares of the Belly , in Might or Potency and Honour .

298. You will not find this Plant in the Highness and Exaltation of the world , for you cannot , you are a Mystery to them : The Spirit it self seeketh the Beginning ; look to it , flatter none ; for the Beginning is Paradisical , that the impure come not into the pure , and at last the Serpent beguile Eve again .

299. Let there be no fair gloss in you , but speak roundly or sincerely with your Mouth , with Yea and Nay ; also fear not , for that which is Eternal , remaineth standing , and it is only the filth and vanity , that causeth , that the Turba together insinuateth it self as a breaker or corrupter ; have a care of that , for the Old Serpent is suttle , that ye may be pure in the Beginning and in the End .

300. For , this work , suffereth not much Glossing upon , it hath a clear ground , also it belongeth not to the Turba , but in and to the Beginning of the Clarity , or bright Transfiguration or Glory : Therefore take heed of those who are born , or become of a wolfish disposition , whose Spirit is a suttle Serpent ; this we speak out of Good will towards you .

301. Every thing that beginneth it self , is sought of the Beginning , for the Beginning seeketh through the Deep , and willeth to find the ground : If now the Beginning do find the ground , that there be a limit in a Thing , then the Beginning , slips into the limit , and leaveth or forsaketh the first , and seeketh further so long , till it findeth the Abyss , and there it must stand in it self , and can go no further , for there is nothing more .

302. But if the first be forsaken of the Beginning , then it is fallen home to the Turba , which breaketh it , and maketh it again , what it was in the Beginning .

303. And then if the Thing be broken , then the Turba standeth naked without a Body , and it self also seeketh it self , and findeth it self , but without Substance , and then it entereth into it self , and seeketh it self even in the Abyss , and then the first Eye becometh found , out of which it became generated .

304. But being it is bare and raw without Substance , therefore it is put back or home to the Fire , for it putteth it self therein , and is in the Fire a Desiring , viz. to seek its Body again , and so the Fire of the Original becometh awakened .

305. And hereby apprehend we the last Judgement in the Fire , and the Resurrection of the Flesh , for the Turba in the Fire , is desirous of the Body which it hath had , but was broken in the limit ; and its desiring , was the Bodies Life , viz. the Soul .

306. Therefore being the Fires are TWO , the Turba also must be apprehended in a Twofold Form or Kind , viz. in a corruptible Body , and in an incorruptible Body , viz. one in the fierce wrathful Fire , and one in the Light-Fire , wherein or whereby we understand God's Body , and in the fierce wrathful Fire , the Earthly Body , which the Turba corrupteth or breaketh , for it findeth its Limit .

307. Therefore now the Eternal Fire in God's Eye , is , to be understood , both the fierce wrathful ; and also the Light-Love-Fire : And we give you to understand , that the Spirit without a Body , must remain in the fierce wrathful Fire , for it hath lost its Substantiality , the Turba hath swallowed it up in the Fire .

308. But the Spirit with a Body , which the Turba is not able to devour , remaineth Eternally in the Substantiality in God's Body , wherein his Spirit standeth ; viz. the Body in the Love of God , which is the hidden Man , in the Old Adamical , which there hath Christ's Flesh in the corruptible or fragile Body .

309. Thus we understand the Soul to be an awakened Life out of God's Eye , its Original is in the Fire , and the Fire is its Life ; and so if it goeth not out from the Fire with its Will and Imagination into the Light , viz. through the fierce wrathful Death into the Second Principle into the Love-Fire , then it remaineth in its own Original Fire , and hath nothing but the Turba for a Body , viz. the astringent fierce Wrath , a desiring in the Fire , a consuming and a hunger , and yet an Eternal Seeking , which is the Eternal Anguish .

310. But the Soul which with its desirous will , entereth into it self , and in its reason , that is , in its desiring , sinketh down , and seeketh not it self , but God's Love , is in its Fire as it were dead , for its will which awakeneth the Fire , is dead to the Fire-Life , and is gone out from it self , into the Love-Fire ; that Soul is fallen home to the Love-Fire , and hath also the Love-Fires Body , for it is entered thereunto , and is a great Wonder in God's Body , and it is no more it self , for it hath killed its will , and so its Turba also is as it were dead , and the Love-will filleth or satiateth the Fire of the Original , and therein it liveth Eternally .

311. But those Souls which have awakned the Turba , they have lost the Image : For the Turba hath swallowed THAT into it self , and therefore those Souls get or acquire in the Anger and in Hell , Beastial Images , according as the Turba is in them , as Lucifer got a Serpents Image , all according as the Will or Mind hath here been figured or framed , so it standeth then naked and apparent .

312. For , the fierce wrathful Turba , seeketh continually the Image , and findeth it not , therefore it figureth or frameth the Image according to the Will ; for the earthly Desire sticketh in the Will , and such an Image standeth now in God's Wonders , in the Eye of the fierce wrathful Principle .

313. And here we understand the eighth Form to be the Turba , which seeketh the Image , and if it findeth the Limit , it breaketh it , and goeth into it , and seeketh further into it self , and findeth at last the Abomination of that , which the Soul had done here in this life .

314. And then we understand here , the Fire which at the End shall purge the Floar , and the earnest severe Judgement : And we understand how every Fire , will receive its Substance from the Turba , and what that is .

315. Where then the Fire , will swallow up the Earth , and draw the Elements with the Wonders in them into the Beginning , where then the First will be again , and the Elements in One ; And every thing will set forth its wonders there , every thing in its own Fire , into which the Will is entered .

316. Let this be said to you ye Children of Men , it concerneth you , for No Beast is come out of the Eternal Beginning , but out of the Model of the Eternal , and in its Spirit reacheth not the Eternal , as the Soul of Man doth .

317. Also the corrupt or perished Body , cannot possess the Eternal , it is fallen home back to the Turba , but the New Man generated or born in God , will possess the Eternal , for it is gone forth from the corruptible , and hath put on God in Christ , which hath God's Body in the Old Body .

318. The earthly source or fountain quality , the Turba taketh that along with it , the outward Body from the Earth , remaineth with the Earth , but the will taketh its Substance doings or works along into it self , for they stand in the New Body , and follow after it , therefore a Man should consider what he doth in this Life .

The Ninth Form of Fire . The great earnest Severity .

319. Thus we understand that all proceedeth out of the Beginning , and so one goeth out of the other ; and we understand , how the Fire is a cause of the Life , and how the Life divides it self into two parts , and yet breaketh not ; but only the outward Life , which falleth home back to the Turba , which breaketh or destroyeth it ; therefore we ought to consider , wherein it is that the Eternal Life consisteth , what its preservation is , that the Body breaketh not ; for Substantiality hath a beginning .

320. And yet we can say with good ground , that no End is therein ; for it must have a Ground , else it belongeth to the Turba , which findeth the Limit : the Eternal Body must stand in no Limit , but be free in the Abyss in the Eternal Nothing ; else there would be another substance or thing again in that substance or thing , which would cut that assunder and make a Limit .

321. It is said before , how all must go or pass quite through the Fire , that will endure Eternally , for that which remaineth in the Fire , the Turba taketh that : there is no spirit created in the Fire , that it should remain in the Fire .

322. Only the Turba hath captivated mary of them , but not from or by God's will or purpose ; for God's will is only Love ; but the Turba is his Anger-will , which hath with its vehement hunger , brought a great Kingdom of its Manifestation or Revelation into his wonders ; viz. the Devils and wicked Souls of Men.

323. But being the Eternal Life standeth in Meekness , and hath no Death nor Turba in it : Therefore we must needs say , that the Soul and Spirit , stand not in the Turba , especially the Soule Body , else the Turba would break or destroy it .

324. To be understood as above mentioned , thus ; that the Will in the Anguish-source or quality , in the Fire , understand the Souls Will , sinketh down into it self , viz. into Death , and should not live in the Fire , and then that very Will falleth into another will , viz. into the Beginning ; or to express it better , into the Free Eternity , into the Eternal Nothing ; where there is no source or quality or pain , nor nothing that can either give or receive it .

325. But now there is in the sunkdown will , no dying , for it is gone out from the fiery Beginning in the Eye , and so bringeth its Life into another Principle , and dwelleth in the Liberty , and yet hath all Forms of the Essences out of the Fire in it self , but unperceptibly , for it is gone quite out from the Fire .

326. Therefore its Life of its Essences are in the Liberty , and is also desirous , and receiveth in the Desiring into its Essences , the Power or Vertue of the Light , which shineth in the Liberty , that is , Power or Vertue without Turba : for that Fire is only Love ; which consumeth not ; but continually desireth , and satiateth , so that the will of the Soul attracteth a Body .

327. For the Will is a Spirit , and the Soul is the great Life of the Spirit , which upholdeth or preserveth the Spirit , & thus the Soul becometh indued with Power and Vertue , and dwelleth in Two Principles , as God himself doth ; and according to the outward , in Three Principles ; and is the Similitude of God .

328. The inward Water in the Spirit of the Soul , is the Water of the Eternal Life : concerning which , Christ saith , * * John 4. 14. Whosoever drinketh of the Water that I give him , he will never thirst more ; this is that Water .

329. The Substantiality of the Spirit , which becometh put on to the Soul , is Gods , Christs Body ; concerning which , he saith , † † John 6. 56. Whosoever eateth my Flesh and drinketh my Blood , continueth in Me , and I in Him .

330. But the right true Life in the Light of the Majesty in the Ninth-Number , is the Virgin Tincture ; it is a Fire , and yet not a Fire , it burneth , but consumeth not ; it is the Love , the Meekness , the Humility , this is God's Life , the Holy Souls Life , an uncorruptible Life ; and an unsearchable Life , for it standeth in the Abyss in it self , there is a Center therein , which Center is its First Life , and yet it doth not comprehend it , as the Fire doth not comprehend the Light .

331. Thus the Ninth Number is the Life in the Fire of God , and is called the Life in the presence of the Number Three ; As an Angel , which standeth before the Cross to or for God's Deeds of Wonder , and to or for the Manifestation of the Heavenly Honour and Glory .

The Tenth Number and Form of Fire . The Gate into the Holy Ternary .

332. We know in Reason , that where there is a Root , therein also is a desirous will , as , viz. the Noble Tincture , which driveth upwards and forwards , and seeketh a Similitude according to its Form .

333. The Tincture is a Virgin , and is known or apprehended in God's Wisdom in the Wonders ; It is no Genetrix , but an opener or manifester of the Wonders which stand in the Wisdom , it seeks no Looking-Glass , but meerly openeth or discovereth the Essences , that so a total Similitude may generate or produce it self out of the Essences , it driveth the Twig or Branch out of the Tree .

334. This we understand as to Angels and Souls , which are proceeded out of God's Essences , out of the total Tree , the Angels out of two Principles ; and the Soul with the Body of the outward Life out of Three Principles : And therefore Man is higher dignified than the Angels , if he continue in God .

335. And in the Tenth Number upon the Cross , are the Angels and Souls awakned , and become corporised in the Heavenly Substantiality , although the Tenth Number belongeth to the place , between the Fift and the Sixt ; but in a Globe , to be understood so , that the Heart is in the midst in the Center , which is God's Heart , that is , God's Word , the Power and Vertue in or of the whole Tree , as the Kernel or Pith in the Wood , hath the Essences , Vertue or Condition of the whole Tree .

336. Thus God is a Spirit , and the Word is his Heart , which he speaketh forth out of all Powers or Vertues and Wonders ; therefore Isaiah calleth it , * Isa. 9. 6. Wonder , Council , Power , Prince of Peace , viz. a Pacifier of the Anger , and an Eternal Power of Wonders , a Counsellour of the Genetrix .

337. For the Word upholdeth or preserveth the Center of Nature , & is a Heart and Lord of Nature , it is the Genetrix in God's Eye , a Giver of the Power and Vertue , and the strength of the Omnipotence : It holdeth the Fire-Center captive with the Love-Fire , so that it must be dark in it self , and the Word hath only the Light-Life .

338. We cannot apprehend the Tenth-Number any otherwise , then that it is a Cross , and is the Original of the Substance of all Substances ; which Substance parteth it self into Three Beginnings , as above mentioned , whereof each hath its Substance and are in one another , and have no more than one Spirit .

339. And in the middle of the Point is the Center , which is the Cause of the Life , and in the Center , is the Light of the Majesty ; out of which the Life , as another Principle , existeth , out of which the Tree of the Eternal Life hath ever continually grown from Eternity , and the Twigs or Branches grow out of the Stock .

340. Which are the Spirits of Angels , which indeed have not been corporeal from Eternity , but the Essences or Qualities have been in the Tree , and their * * Or Representation . Image hath been † † Shone forth . discovered , & have appeared in the Virgin of the Wisdom from Eternity : for they have been a * * Or Representation . Figure from Eternity in the Tincture , yet not Corporeal , but Essential , without Corporisation .

341. And therefore this is the greatest wonder that the Eternity hath wrought , that it hath created the Eternal into a Corporeal Spirit , which no Reason apprehendeth , nor no Mind findeth , also it is not throughly searchable or fathomable to us .

342. For , no Spirit can throughly search out or fathom it self , it seeth its own deep very well even into the Abyss ; but its framer or moudler it comprehended not , it beholdeth him well , and searcheth into him , even into the Abyss , but yet it knoweth not its making , all that is hidden to it , and nothing else .

343. For a Child knoweth its Father and Mother well , but knoweth not how his Father hath made or begotten it ; it is also as high in Degree of Nature as its Father ; but it is hidden to it how it was in the Seed ; and though it search that , yet it knoweth not the Time and Place , nor did not ; for it was in the Seed , in the Wonder ; and in the Life a Spirit in the Wonders .

344. And here it is forbidden us to search further , and commanded us to rest from it and to be silent , for we are a Creature , and should speak so far as the Creature reacheth , both in the inward and outward , in body and soul , in God , Angels , and Men , and Devils , also in Beasts , Fowls , Worms , in Leaves and Grass , in Heaven and Hell , all this we can search , only our own Making , not .

345. Yet of that , we know the Fiat , and know how we are made , yet we know not the first moving of God to the Creation : The making of the Soul , we know well , but how that which hath stood fixt in its Substance from Eternity , is become moveable , of that we know no ground , for it hath nothing , that hath stirred it up , and it hath an Eternal will , which is without beginning and unchangeable .

346. But if we should say , the Angels and Souls , have been from Eternity in the Spirit ; the Propagation of Souls will not permit that , as it is before our eyes ; Therefore this is God's Mystery alone ; and the Creature should continue under God in humility and obedience , and not elevate it self further ; for it is not altogether as God himself is .

347. God is a Spirit from Eternity , without Ground and Beginning ; but the Souls and Angels Spirit , hath an Original , and standeth in Gods hand , the Third Number , hath the casting shovle , and purgeth its Floar ; Only Patience and Humility in Obedience is requisite , else it availeth nothing to be or exist from God : The Devil was also an Angel , yet his highmindedness , throweth him notwithstanding into the Darkness : Let none climbe up above the Cross , else he falleth into Hell to the Devil .

348. God will have Children , and not lordly ones about him ; he is Lord and none else , * * Joh. 1. 16. of his Fulness have we received , out of his Essences are we born or generated , we are his right and true Children , not step-children , of a strange Looking-Glass , also not only a similitude , but children ; yet the Body is a similitude , and the Spirit is a similitude according to God's Spirit , but the right and true Soul is a Child born or generated out of God .

349. * * Rom. 8. 16. God's Spirit giveth witness to our Spirits , that we are God's Children , not in that kind as Babel makes a rumbling noise , which so would fain be God upon Earth .

350. No , but our selves are Children begotten of God's Seed , our heavenly Body is out of or from God's Body , which the holy Soul carrieth about it , hidden to the Devil and to the Old Adam .

351. Therefore beloved Brother in God 's Body , know this clearly , and it is our Answer , upon your first Question ; Whence the Soul originateth :

352. Viz. It originateth out of God , from Eternity , without Ground and Number , and continueth or endureth in its Eternity : But the beginning to the moving of the Creature , which is done in God , that should not be mentioned .

353. Only we give or offer you this , that the Number Three hath pleased delighted or longed to have Children like it self , out of it self , and so hath revealed or manifested it self , in Angels & in the Soul of Adam , and passed or transmigrated into an Image , as a Tree which bringeth forth Fruit , and generateth a Branch out of it self ; For that is the right manner of Eternity , and no other .

354. It is not a strange or different thing , but one Looking-Glass out of the other , one Substance out of the other , and all seek the Beginning , and is all a Wonder .

355. This is the entrance , and we should but in brief give you summary Answers upon the Questions , because you see in this description clearly all your Questions , Answered ; yet to pleasure and accommodate the simple , and such as have not our knowledge , we will go through with them particularly .

The Second Question . What the Soul is in the Essence , Substance , Nature & Property .

1. THE Souls Essences are out of the Center of Nature , out of the Fire , with all Properties of Nature ; All the Three Principles lye therein ; All whatsoever God hath , or can do , and whatsoever God is in his Number Three , that , the Soul is in its Essences , as a Branch out of the Power and Vertue of the Tree , its Substance is heavenly created , out of the heavenly Divine Substantiality .

2. But its Will is Free , either to sink down in it self , and to accompt it self Nothing , but to sprout as a branch out of the Tree , and to eat of God's Love , or to climbe up in its Will into the Fire , and be its own Tree of it self , and of which soever it eateth , of that it gets Substantiality ; viz. the Body of the Creature .

3. Is Nature is the Center it self , with Seven Spirits to generate or propagate with ; It is a Total Substance out of All Substances , and a Similitude of the Number Three , if it be in God ; If not , it is the Similitude of Lucifer , and of all Devils ; all furthermore according to their Properties .

4. It s Property , was in the First Soul created according to both Mothers , upon which followed the Command , and the Temptation , that it should not suffer it self to Lust to Eat of Evil and Good ; but of Heavenly Paradisical Fruit only , & should with its Will & Property be directed and inclined to be in God .

5. But all Properties lye in it ; it may awaken and let in what it will , and whatsoever then it awakeneth and letteth in , that is acceptable to God , if it stand converted with its will into Humility , and into Obedience into God's Love ; then may it do what * * All outward Works are the Wonders of God in this World . wonders it will , it standeth or serveth all to Gods Honour and Glory .

The Third Question . How the Soul is created to the Image of God .

1. IT is clearly shewn , that the Number Three , with all the Three Principles hath pleased or longed to have a Total Similitude in Substance and Property , according to the Sustance of all Substances .

2. And the pleasure or longing to have that , hath become awakened in Gods Heart , as a Great Wonder .

3. And that awakening was the harsh or astringent Fiat , viz. the desirous attraction , which hath drawn out of ALL into ONE , and is become an Image according to the Similitude of God ; according to Heaven and this World , and also according to the Anger-World ; It hath created all ; viz. the Total Fiat , in verbo Domini , in the Word of the Lord , out of God's , and out of the Anger-Kingdom .

4. And as there is nothing higher than the Soul , so there is nothing that can break it , for all is under it and in it ; it is a child of the Total Substance of all Substances : Thus it was created .

The Fourth Question . What the Breathing in of the Soul is , and when it is done .

1. EVery Spirit without a Body is raw or void , and knoweth not it self : therefore every Spirit desireth a Body , for its food and for its habitation .

2. Now being God had before the Soul created the Third Principle , as a Looking-Glass of the Deity , therefore was the Looking-Glass clearly appendant to the Eternal , for it was generated out of the Eternal Wonders , and so created : Therefore also the Third Principle would not leave the Soul free , being it also was created out of God's Wonders , and stood in the Beginning as a Figure in God's Wisdom ; and desired , seeing it was material , that it also might have a material Similitude in or on the Soul , & so stirred up in the Souls Creation , also its Spirit , together in the Fiat .

3. And there was the outward Image according to the Spirit of this World , laid hold on by the outward Fiat , and became a Body created out of the Earths Matrix , A Mesch a Mixture , a Red Earth , consisting of Fire and Water .

4 And the Heavenly Matrix longed also after the Soul , and would that the Soul should bear its Image , and with the Bodies creation laid hold of its own Fiat , and did create before the earthly Fiat created ; that was the First , for out of the Center of the Word , went the Fiat forth with the Word : thus was the Third Principle Created in the Second .

5. The Virgin-Wisdom , surrounded the Souls Spirit first with heavenly Substantiality , with heavenly Divine Flesh , and the holy Spirit gave the heavenly Tincture , which made heavenly Blood in the Water ; as in our * * Three-fold Life . Third Book is mentioned at large .

6. Thus stood the inward Man in Heaven , and its Essences were Paradisical , its glance in the inward Eye , was Majesty , an incorruptible Body , that could understand God's and the Angels Language ; the Language of Nature , as is to be seen in Adam , that * * Gen. 2. 19 , 20. he gave all Creatures their Names , every one according to its Essence and Property ; he stood thus in the outward Image , and yet knew not the outward Image by Experience , as indeed the outward Body hath no apprehension .

7. † † Note the Hour when Christ was hanged on the Cross . In this Twofold Body , which was created on the Sixt Day on the Sixt hour of the Day , even * * Mat. 27. 45. Mark 15. 33. in the Hour when Christ was hanged on the Cross , was the Kingly or Royal Soul , after the finishing of the Body , breathed in by the holy Spirit , into the Heart , into the holy Man , into its Principle ; like an awakening of the Deity .

8. The Third Number , hath moved it self with the Souls breathing in , for it was upon the Center in the Seed , as a sprout of the springing of the Essences ; thus it was breathed in into the inward Center , into the inward Man , into the Heavenly Heart-blood , into the Water of the Eternal Life , with all the two inner Principles .

9. And the Outward Spirit , viz. the Air , with the total outward Principle , with Stars and Elements hung to the Inward , and the outward Spirit breatheth into him its life , together also with the Soul , * * Gen. 2. 7. through the Nostrils into the Heart , into the outward Heart into the Earthly Flesh , which yet was not so Earthly ; for it became corporeal out of the Matrix out of the seeking out of which the Earth came to be .

10. Thus the Holy Spirit rode upon the Souls Chariot upon the Inward Majestick Will , and moved upon the Water ; for the Water comprehended him not , therefore he moved upon it and in it , it is all one ; and the Soul did burn or flame out of the Heart-blood , as the Light out of a Candle , and went through all the Three Principles , as a King over his Country or Dominion .

11. It could potently rule over the outward Principle , if it were with its will entered again into the Heart of God , into the Word of the Lord .

12. Also the Source or Quality of the fierce Wrath did thus together press in with the Breathing in ; viz. with the Original of the Soul .

13. And the Soul could not otherwise continue to be God's Image , unless it continue in Humility and Obedience , and incline or set its will into God's Will ; wherein it was an Angel and God's Child , else there was great danger , for a Creature to over-power two Principles , viz. the Angry , and the Outward , which was generated out of the Anger .

14. Therefore its Temptation , was not the mere biting of an Apple , and hath endured for a few hours only , but Forty Dayes , so long as Christ was tempted in the Wilderness , and even by all the Three Principles , and Israel in the Wilderness , when Moses was Forty Dayes upon the Mount ; when they also stood not , but made a Calf .

The Fifth Question . How the Soul is peculiarly formed and fashioned or framed .

1. VVHen a Twig or Branch groweth out of a Tree , then its Fashion or Shape is from the Tree , it is not the Stock or the Root , but yet its Form is like the Tree ; So also when a Mother breedeth a Child , it is an Image of her .

2. And that cannot otherwise be , for there is nothing else that can make it otherwise , unless it be fallen back home to the Turba , which often awaketh a Monster , according to the Spirit of this World , according to its beginning or inceptive Maker , viz. the Moon , where , the Fiat , maketh a * * Or a Menstruous Monster . Moon-Monster in the Turba .

3. Thus we are to apprehend and know in what Form it is , viz. of a round Globe , according to God's Eye , through which the Cross goeth or pierceth , and parteth it self into two * * Or halves : The halves set forward are two Eys , parts , viz. into Two † †

Eyes , which stand back to back , as we have made the Figure above with a twofold † † As two Halves of one whole Circled Rain-bow . Rain-bow , where the Cross goeth or pierceth through both , and in the midst between the * * Or two Rain-Bows . Bows , one Arm or Point of the Cross reaching up aloft , which signifieth a Sprout through the Fire , through the Anguish , viz. through Death , and yet it is no Death , but an Exit out of it self , into another source or fountain quality , where it standeth thus before the two Bows in the midst as a sprout out of the Cross .

4. And the Arm of the Cross at the Right hand , signifieth its Spirit , which entereth into the Light of the Majesty ; and putteth on to the Soul , viz. to the Center , Divine Substantiality .

5. And the Arm at the left of the Cross , signifieth its Original in the Fire , and holdeth or containeth in it the first Principle ; that it belongeth to the Father , and standeth in the Original Eye , in the strong and stern power and might ; as a Lord and Potentate or Ruler of Nature .

6. And the under Part or Arm of the Cross , signifieth the Water , viz. the Humility or the Death , so to resemble it , that it should not rule in Fire , nor kindle that , but sink down in it self and under it self , before God's Majesty ; and accompt it self as dead in its will , that God might live in it , and the holy Spirit conduct its Regiment or Government ; that it may not do what the Will of the Turba in the Fire , willeth ; but what the Will in the Light willeth .

7. Therefore should its Will sink down under it self , into the meek Humility before God ; and so it goeth out from the Turba of the Fire , for its Will is not therein , and so also there can no Imagination be acted out of which , that Looking-Glass , can be born or generated , so that it can behold and apprehend it self experimentally in the Fire , that it is Lordly , whence it becometh proud , arrogant or stubborn , and will rule it self in or according to its own might or power ; as Lucifer did , and Adam in Paradise .

8. Understand us aright , thus ; The Soul in it self , is a Globe , with a Cross , with two Eyes , one Holy Divine , and one Hellish Wrathful one in the Cross ; this it should shut up , and rule hiddenly through the Anguish , viz. through Death in the Second Principle therewith in the Love .

9. And if it conceiveth or apprehendeth the Love , then is the fierce wrathful Fire as it were dead , and imperceptible : But it is the Joy-Life of Paradise , else in the Meekness would be no Life and Government or Dominion , if the Fire did not give it self thereinto ; but it would remain the still Eternity without Substance , for all and every substance or thing existeth in the Fire .

10. And thirdly , the Soul is formed , according to the Total Body with all its Members .

11. Which understand , thus ; The Soul is the Stock , viz. the Root , which appeareth like the Center of the Number Three , as an Eye a Globe a Cross ; and then its will , which originateth our of the Eternal Will , is a Spirit , which the right or true Soul hath in its power , and that Spirit openeth the Essences in the Fire and Water .

12. So that its whole Form appeareth like a Tree with many Twigs & Branches , and is distributed into all the Branches of the Tree .

13. Which is thus to be understood , the Spirit distributeth them into the whole Body , understand in the Tincture , into all the Members , they are all its Branches , it appeareth in its Spirit no otherwise than as the whole Man with all Members .

14. And herein it is also the right true Image of God : for the Holy Spirit dwelleth in the Spirit , if it be true and faithful ; if not , the Devil dwelleth therein ; to which soever it giveth up it self or inclineth it self , whether to Covetousness and High-mindedness , or to Love and Humility , that 's own it is .

15. But if it persist in Abomination and loseth † † Or Goodness . God , then it loseth the Cross , and its Eye is a Hellish Eye , whereby the Turba introduceth the Form Shape and Model of an Abominable Beast into the Eye , into the Will and Spirit .

16. Therefore did Christ call the Pharisees † † Mat. 12. 34. Serpents and Generation of Vipers , for so stood their Figure before him , in their Spirit , in respect of their Pride State and Covetous Will , that they would be Lords , and not Servants of God in Love and Humility .

17. And thus also standeth the Figure of Antichrist in Babel , as a Dragon with Seven Heads , which are seven Spirits , upon which its Hypocritical Spirit rideth in Mans Image , into the Abysse , it will needs be an Angel , and yet is a Monster , in respect of a right true Child of God ; it beareth the Name indeed , but its Heart is that Beast in the Revelation of John : It would have God and the Devil too , and therefore is such a Monster , as is like a Man , and yet hideth the Devil in and under it self .

18. O Child of Man , fly away , the door is open , the Turba is come , which will destroy the Image ; if you will not go away , you must along with it ; there is neither counsel nor remedy , but only to seek the right and true Image in the Love , or else there is nothing further to be expected but necessity and calamity and death , saith the Spirit of Wonder .

19. This now is our direct Answer ; That the Soul in the First Principle according to the Original , hath the Form of an Eye , and yet twofold like a Heart , wherein the Cross standeth .

20. And in the Second Principle it is a Spirit , and a total intire Image , such a one as the outward Man is .

21. And in the Third Principle , it is a Looking-Glass of the whole World , all lyeth therein , whatsoever is in the Potentiality of Heaven & Earth , even the Properties of all Creatures : for that Looking-Glass is as the Firmament and the Stars and Constellations .

22. It is such a Crown as that , and therein standeth the Outward Mans Number , the end and termination of his Life , withal Prosperity and Adversity , if the outward Life be ruled by the Spirit of this World .

The Sixth Question . What the Ability or Potentiality of the Soul is .

1. IT is apprehensible to us ; that whatsoever cometh out of the unsearchable Profundity , and is the Ground of it self , that it is able to do all things ; for it is its own Substance , and maketh it self .

2. And though indeed the Soul be a Twig or Branch sprung out of this Tree , yet it is now come into the Being of a Creature , and is its own ; it is now an Image of the whole , and a Child of the whole ; for when a Child is generated or born , then is the Mother and the Child Two , they are two persons ; but whilst it is yet in the Seed in the Mother , then the Seed is the Mothers , and the Mother hath dominion over it ; for when the Child is generated , then it hath its own life in it self , and hath the Center of Nature in its own Form , it ruleth not only in it self , but also externally without it self , in whatsoever is Seed .

4. Understand us aright , thus ; God's Spirit & the Soul's Spirit are two Persons , each is free from the other , and yet they stand both in the first Beginning , each hath its will .

5. But now it is right and just , that the Child should be obedient to the Father , upon forfeiture of the Fathers Inheritance ; the holy Spirit was the Souls work-master , and had created it , to that should the Souls Spirit be obedient , upon loss of the holy Spirits inheritance , viz. of the DEITY .

6. And though much might be written , yet it is very dangerous , in respect of the false or wicked Magia , for if the false or wicked spirit knew it , it would practise Witchcraft therewith .

7. Therefore we will so speak , that we may be well understood by the Children , and reserve the full or plain speaking of it for the Children , for it is not good to write that , seeing a Man knoweth not who will be the Reader .

8. But to the wicked and ungodly , we say , that they belong to the Devil , and shall have no part in our Writings , we shut them out with a thick wall or enclosure , and strong fortification or bullwark , that they may be blind , and not know our Spirit ; for we would not set the Serpent therein , our will and mind is gone out from them , therefore shall they not know us , though they carry us in their hands , there is a fast seal upon it .

9. Christ saith , * * Mat. 17. 20. If ye have Faith as a grain of mustard seed , then ye might say to the Mountains , be ye removed and cast into the Sea ; that is not an empty void word , without truth and effect .

The First Power of the Souls Will .

10. The † † The strong desire is faith . will if it go strongly forward , is Faith ; It frameth its own * * Or , Representation . form in the Spirit ; it hath also the Might or Power , that it can form or frame another Image in the Spirit , out of the Center of Natue .

11. It can give to the - Body another Form , according to the outward Spirit , for the Inward is Lord of the Outward , the outward must be obedient to it ; & it can set the outward in another Image , but not permanent .

12. For Adams , Soul had let in the Turba of this World , so that the Turba if it seeth a strange Child , is suddenly uppermost , and breaketh or destroyeth it ; only it continueth so long , as the Inward Spirit can tame and over-power the Outward .

13. And this Form Kind or Manner of Power , is called , Nigromancy , a transmutation or changing , where the Inward doth over-power the Outward ; for it is natural , as we consider , that when * * 1 Cor. 15. 51. we shall be changed , it is done by that very Turba , which hath the First Fiat .

14. For the Body is Sulphur , and sticketh in the Tincture , and the Spirit conducteth the Tincture ; therefore now if the First willeth therein or conanteth thereto , viz. the Soul , then can the Spirit of the Soul , make another Form or Manner of Image in the Sulphur ; but the Devil mixeth himself readily therein , for it is the Abysses Wonder , wherein he is Lord .

The Second Power of the Souls Will .

15. Also understand us , thus ; The earnest will , which otherwise is called Faith , can with the Spirit do great things : the Will can set or put the Spirit into another Form or Condition , which is thus : If the Spirit were an Angel , a Similitude of God , yet the Will can make of it a proud or † † Stoltyen , Obstinate . stubborn Devil , and also of a Devil an Angel , if it sink down it self into Death , into Humility under the Cross , and cast it self again into God's Spirit , that he may lead it by his government , then it sinketh down into the still Eternity , quite out from the source or quality of Torment , into the still or quiet NOTHING , which yet is ALL , and then it standeth in the Beginning where God created it , and the word Fiat receiveth or embraceth it again , which containeth God's Image .

The Third Power of the Soules Will or Spirit .

16. And then thirdly , the Souls Spirit , hath ability or power , to enter into another Mans Marrow and Bones , viz. into the Sulphur , and if he be false or wicked , to introduce the Turba into him ; so far as any is not armed with God's Spirit , but that he be found naked in the Spirit of this World ; as is to be seen by the bewitching Whores or Sorcerers .

The Fourth Power of the Souls Will .

17. Fourthly , It hath power , if it be God's Child , that it can lead the Turba captive , and can pour it out upon the house of the wicked and ungodly ; o o 2. Kings . 1. 10. 12. as Elias did with the Fire ; and h h Exod. 7. and 8. Moses before Pharoah ; for it can throw down Mountains & break Rocks .

18. This is understood , to be , so far as a place is capable of the Turba , that it hath made the Anger stirring , then it can be ; but if not , and that God's Spirit be in a thing , then it cannot be ; for Water will be poured into the Fires Turba , and it is as it were dead , and its ability or power lyeth in the dirt .

19. And therefore is the Heaven the middle or medium , between God and Hell , viz. between Love and Anger ; which o o Gen. 1. 6. Heaven is created out of the midst of the Waters , so that the Devil cannot rule with his Turba , the Water turneth his purpose into scorn and derision ; as therefore the false or wicked Magia is drowned in the Water with its inchantment & h h Blendung . delusion .

The Fifth Power of the Souls Will or Spirit .

20. Fifthly , The Soul hath might or ability , that , it may and can seek or search out all Wonders or o o Inventions . Works , which are in Nature , viz. Arts and Sciences , Languages , Building , Tilling or Planting , and Destroying ; it can subdue the Starry Heaven ; as h h Josh. 10. 12 , 13. Joshua commanded the Sun that it stood still , and Moses the Sea , that it stood up , also he commanded the Darkness , and it came ; also it can make or produce the Earthly Life ; o o Exod. 14. 21. 10. 22. 8. 6. 16. 7. 12 , &c. as Moses the Lice & Frogs , also Serpents and other Wonders .

21. Also it hath Death in its power or might , that it can over-power that , if it ride upon the Brides-Chariot ; it can subdue and over-power the Devil , if it be in God .

22. There is nothing which it cannot subdue : only understand it aright , The Soul hath such might or ability from its Original , and such a Spirit it could have given forth out of it self , if it had not let in the Earthly Great Turba , which now giveth the stop : unless it be so , that the holy Spirit rideth upon its Chariot ; as with Moses , Elias , and all the Prophets , with Christ and his Disciples , also still continually , with the holy Children of God : they have all this Power or Authority , they can awaken or raise the Dead , heal the Sick , and expel all Diseases , it is natural , the Spirit only ruleth therewith , over the Turba .

24. But there is this on the other side to be considered , that the Soul knoweth very well what covenant , compact or agreement it hath with the Devil , and what propriety or part he hath in it ; it goeth not naked , unless it be so , that the Spirit of God conduct it , so that it hath him for a shield or defence , so that the Devils suttlety cannot press or slip into it .

25. It makes no wonder , unless God's Spirit awaken or stir it up , it giveth God the Honour and Glory , and attributeth the might & power to him ; it doth as a humble Child , and remaineth standing under the Cross , and letteth the Devil bluster over it , but it self sprouteth in Humility and Meekness through Death into the Eternal Life , and bringeth forth much fruit in Patience .

26. Thus the Devil can do nothing to that Soul , it is as it were dead to him ; he may with his Turba in the Earthly Life , with his helpers and instruments , wicked and ungodly Men , make a stir and racket , but he hath only scorn and derision in the presence of God for it , for he is a proud arrogant spirit , and would fain be above God's Wonders , but an Humility can bind him , or subdue him .

27. In such a manner may every man escape the false and wicked Magus , and also the Nigromancer ; for no power takes hold on them where God dwelleth : As Christ h h Heb. 2. 14. in his Death overcame the Devil and Death : so also we in Christ ; for the Word that became Man dwelleth in us , and in that Word , we can rule over the Devil and Hell , there is no hinderance .

28. Thus we give you for an Answer , upon this Question , that the Soul in its Original is greatly powerful , it is able , and can do much , but only in that Principle into which it looketh or standeth , is its power and might ; for the Devil cannot rule over God : Its might or power is not given to it , as a King giveth Might , Power , Authority or Favour to any , but it standeth in Natures-right , therefore we are Children of the Omnipotency of God , and inherit his Goods in the Omnipotency .

The Seventh Question . Whether the Soul be Corporeal or not Corporeal .

1. A Thing which is from no Beginning , hath also nothing , that can give it any thing ; and if it be something , it must seek the Beginning in it self , for every spirit dwelleth in the deepest Abysse of its substance , but if it must make the substance to it self , it can dwell in Nothing that is strange to it , but in it self in its own substance .

2. When God created the Soul , the holy Spirit surrounded it with the Tincture ; for it stood therein , as to one part in it self it was raw or red as the glowing of the fire is raw or red , and is surrounded with the Tincture .

3. As you understand , that from the warmth the growing existeth , that is a driving of the Tincture ; which driveth the Twig or Branch out from the Root , viz. out of the same Fire , be it cold or hot .

4. For the Darkness hath a Cold Fire , so long till it reach the Anguish , and then it kindleth it self in the hot , as is to be seen in an Herb , if it come into another quality .

5. Thus we give you to understand , that the Tincture , is the right and true Souls Body : for the Soul is Fire , and the Tincture goeth forth out of the Fire , which the Fire draweth again to it self , and meekneth or allayeth it self therewith , so that the fierce wrathful source or quality extinguisheth .

6. Thus the Tincture standeth in meekness , and it hath no substance or might or power in it self , but the Water is its might or power , there cometh out of the meekness of the Tincture , water to be .

7. For the Fire is desirous , and where there is a desiring of the Original , there is also a finding of the Original , thus the Fire findeth in the Tincture , Water , and turneth that into Sulphur , according to power or vertue of all the Seven Spirits of Nature , that is a Water of Life .

8. For the Tincture driveth up in the Water as a sprout , and the Fire in the Abyss causeth that .

9. Thus is the Water in the Sulphur of the Seven Spirits changed into the Mystery , and the great Areanum or Secret lyeth therein , Whatsoever God and the Eternity can do : Thus the Mystery containeth Two Forms , viz. Fire & Water , and * * Wondelt . changeth it self according to Both , viz. according to the Fire , into Red , and according to the Tincture , into White ; so that a clear shining or glance existeth from the Fire ; so that the Life seeth or knoweth it self , out of which Reason and Thoughts exist , and the Mind is in the Wheel or Orb of the Anguish in the Fire , out of which the Essences exist .

10. And thus you see what the Blood is , viz. a House of the Soul , but the Tincture is its Body .

11. The right or true Soul hath no palpable Body which is called Soul , but in the Tincture groweth the Body in the Sulphur out of Sulphur , that is , every Spirit of the Seven Spirits of Nature desireth Substantiality , which is together Sulphur .

12. For Sul is power and vertue out of the Light , and Phur is power and vertue out of the Four Forms of Natures Original ; as in the h h Three-fold-Life . Third Book is mentioned at large .

13. Thus the Phur desireth Flesh , that is a Mixture out of Fire and Water , and is in the Tincture conceived and generated or born .

14. And the Tincture is the growing of the Body ; and the Fire is an Original of the Spirit through the Tincture : For in the Tincture the Souls Spirit taketh its Original , which , viz. the right true Image figureth according to God's Image , that is , according to all the Three Principles : for in the Fire the Soul is no Similitude of God , but in the Spirit , it is the Image of God .

15. For the First Soul was together incorporated with the Divine Substantiality , so that it had God's Body in the Virgin of Wisdom , in which the Tincture standeth ; this is the Angels Image .

16. And I give you for Answer ; that as to what concerns the Soul merely and purely , by which we understand not the Spirit ; it is a Fire-Globe with a Fire-Eye , and with a Light-Eye , which turn back to back , and one within another , as o o A Wheel within a Wheel . the Wheel in Ezekiel , that can go on all sides ; Ezek. 1. 16. though Babel have made clean another understanding upon it , but a blind one without Spirit .

17. But as to what concerns its Tincture out of the Light , which existeth out of the Fire and Light , it is a Spirit , where the Original of the Soul and of the Spirit , in Eternity cannot separate assunder , o o Note . it is an Eternal BAND ; and when the Blood goeth away , and the Body dyeth , then this Band continueth in Eternity .

18. The Body , as to what concerns the Soul purely , belongeth not to the Substance of the Soul , they are Two Substances , for the Body is the Souls Looking-Glass and dwelling House , also its proper portion , and it is also the cause that the meer pure Soul altereth or changeth the Spirit , viz. according to the Pleasure or Longing of the Body , or of the Spirit of this World .

19. By which then the Image in the Spirit becometh attered , all according to what is contained in the Will , which the Soul hath framed or contrived , or brought forth out of the Center , also out of the Fierce Wrath into the Light , viz. according to the Imagination .

20. And we give you to understand , that the Spirit can alter it self in this Time of the Body , which is done without its knowledge or apprehension through the Imagination , viz. through the seeking Lust or Longing Pleasure and Delight , where the desiring figureth such a Form in the Souls Will , as the lust or longing Pleasure is , to Evil , or Good .

21. And we say , that the pure Soul , is not corporeal , but there groweth a Body in the Tincture either heavenly or hellish , and yet it is no palpable body according to the outward , but a Power-Body , God's Body , Christ's Heavenly Body , heavenly Flesh , which Christ giveth us to eat in his h h The Lord's Supper . Testament .

22. It is a Body which the Turba cannot touch , or apprehend , it is immortal , unfadable , comprised in Nothing but only in the noble or pretious Tincture , which is without substance ; and this body is to the outward Flesh incomprehensible .

23. But the Outward Spirit , if the Soul do not hinder it , but letteth it in , bringeth its Imagination thereinto , and covereth , vaileth or obscureth it , so that another strange Image cometh to be in the Spirit , in the Tincture , according to the contents or condition of the longing Pleasure , or lust , viz. a Covetous of a Wolf , an Envious of a Dog , a Proud of a Horse , Peacok or other Beast or living Creature ; also of Toads , Adders , Vipers , Serpents , & other Worms or creeping things , which Image , God's Spirit , so long as it standeth or continueth so , doth not receive or accept .

24. And therefore Christ saith , You must be born anew , of Water and the Spirit , if you would see the Kingdom of God : and therefore God became Man , and brought the divine Image again into the Souls Tincture , being it was perished in Adam , so that now we must be born anew in Christ , if we will see God .

25. And this is done through the Imagination or Faith or Believing , for believing is eating of God's Body : and every Body groweth by eating .

26. And the New-Birth is not in such a Manner as Babel teacheth , her Matters are only a Looking-Glass of the right and true way into God ; which Looking-Glass must be broken : For Moses his cover or vail is done away , we should see further with clear Paradisical Eyes , understand thus much ye Children of God .

The Eighth Question . In what Manner the Soul cometh into Man , or into the Body .

1. THis Question I understand of the Souls Propagation ; For how it came into Adam , Moses telleth you , and it is mentioned above ; but because you ask concerning its Propagation , how it cometh into a Child in the Mothers Womb ; we must put on another Habit or Garment .

2. In our h h Three fold Life . Third Part , it is written very exactly and at large , with many Circumstances , concerning its Propagation , how Adam was created in an Image ; He was Man and Woman before his Eve ; he had the fires and waters Tincture , that is Soul and Spirit , and should have generated his like , an Image of himself , out of himself , through his Imagination and own Love ; and this he could have done without disrupture .

3. For , as it is above mentioned , that the Soul hath such might or ability , to change the Body into another Form ; so it hath also had ability , to generate a Branch out of it self , according to its Property , if Adam had stood out the tryal or Proba .

4. But being he imagined after , or desired the Omnipotence , and let the Spirit of this World into the Soul into the Tincture , and the Serpent , and gazed on the Earthly Fruit , longing to eat of Evil and Good : then also his Tincture conceived such an Image , viz. a Monster , which was half earthly , thereinto also instantly the Turba insinuated it self , and sought the Limit .

5. Thus the noble or pretious Image was found in the Earthly , where then Fragility , Corruption and Death Began : and Adam could not then generate , for his Omnipotency was lost .

6. And would indeed for ever have been lost , if the Heart of God had not suddenly with the Word of Promise , turned in it self into Adams Soul , which so preserved it , that so Adams Image must break ; and the Soul with the heavenly Body , sink down through Death into the New-Life , where its Spirit became renewed again .

7. Thus Adam fell into inability into sleep , and the other or second Creation began ; for , God took the Waters Tincture , as in a Twig or Branch out of Adams Soul , and a o o Gen. 2. 21. Rib out of Adam , ; and the o o Gen. 2. 21. Half Cross in Adam , and framed a Woman out of it .

8. As ye know that the Woman hath the one half Cross in her h h Or Scull .

Head , and the Man the other ; for in the Head , in the Brain dwelleth the Souls Spirit , out of which God hath taken a Branch , viz. a Child , out of Adams Souls Spirit , and given it to the Woman , that she should not generate or bring forth Devils .

9. And the Man hath the Fires Tincture , viz. the right true Original of the Life .

10. And therefore hath the Woman gotten the Matrix , viz. Venus's Tincture , and the Man the Fires-Tincture , understand , the Woman hath the Lights-Tincture , which can awaken no Life , the Life standeth in the Fires-Tincture .

11. But now being it could not be otherwise , they must propagate in a Beastial Manner , in Two Seeds ; the Man soweth Soul , and the Woman Spirit , and is , being it is sown in an Earthly Soyl or Field , conceived or hatched , after the kind and man-of all Beasts ,

12. And yet nevertheless , all the Three Principles are in the Seed , but the Inward is not knowable or apprehensible to the Outward ; for in the Seed there is no living Soul , but when the Two Tinctures come together , then it is wholly in Substance , for the Soul is in the Seed , Essential , and in the Conception or Hatching it becometh Substantial .

13. For , so soon as the Fire is struck up by Vulcan , then is the Soul in the Substance wholly perfect , and presently the Spirit goeth out of the Soul in the Tincture forth , and draweth the outward Dominion , viz. the Stars with or by the Air.

14. And thus is an Eternal Child , and and hath also the frail or corruptible Spirit with the Turba hanging to it ; which Adam through his Imagination took in .

15. And there the Turba instantly seeth the Limit in the Spirit of this World , and will enter into the limit , & then is the Body old enough , as soon as the Soul hath its Life , to dye : also many a Soul perisheth in the Essence while it is a Seed in the Sulphur .

16. But you are to observe this , that the Man hath the Fires Tincture , and the Woman the Lights Tincture in the Water , viz. Venus's Tincture , as is to be understood by both their vehement Imagination one towards another ; for the Seed in the Essence seeketh vehemently the Life : the Masculine in the Feminine in Venus , and and the Feminine in the Fire , in the Original of the Life . As we have very clearly explained it in the o o Three-fold Life . Third Part , to which we refer the Reader .

17. And we give you for Answer , that the Soul cometh not at all or is breathed in from without into the Body , but the Three Principles , have each of them its own workmaster , the one forgeth or striketh Fire in the Center , and maketh the Center of Nature , and the other , Tincture and Fire , and the Third Mysterium Magnum , the Great Mystery , Earthly .

18. And yet is nothing new , but the Seed of Man and of Woman , is that very thing , and in the Mixture it becometh conceived or hatched , there groweth only a Twig or Branch out of the Tree .

The Ninth Question , In What Manner the Soul uniteth it self with the Body .

1. THis is explained above , that all the Three Principles are in one another , and they generate a Child like themselves , all stand one in another , till the Turba breaketh the Body , and then the Soul standeth in the inward Body , viz. in God's Body ; or if it be false or wicked , it is in the Turba , which giveth it a Body according to the Imagination , all according to the the here-acted or committed Abominations .

2. The Soul standeth in the Blood of the Heart , there it hath its seat and original , the outward Water and Blood mixeth it self , but it doth not wholly captivate the Water of the Blood , but with the Imagination it is captivated .

3. Indeed it naturally captivateth the inward Water , but the Light of the Majesty , together with the Lights-Tincture , it captivateth not , but only through the Imagination ; therefore a Child is often more blessed than one that is old , who hath the Devil for an Inmate .

4. But there are not many born holy , but only out of or from good seed , where yet oftentimes according to some potent or mighty strong Constellation , a fierce wrathful Turba insinuateth it self ; as is to be seen , that often honest or godly Parents , have evil Children , but God knoweth who are his .

5. This a Man may see by Jacob and Esau , who strove in the Mothers Womb , also by Cain and Abel , Isaac and Ishmael , and many others .

The Tenth Question . Whether the Soul be Ex Traduce , by Production , and humanely Corporeally propagated , or every time newly created and breathed in , from God .

1. IT is a high Wonder to me , what kind of Understanding & Philosophy the World hath , that it cannot resolve this , though hereby I do not blame you , for I know that such Questions pass among the Learned , in the Schools , where Men continually dispute & contend ; and their arrogant blindness must needs be a wonder to me , that there is altogether no knowledge of God in * * Reason of the Outward Man . Reason .

2. Here behold your selves ye wise Men , what ye are , or what ye understand , even nothing at all of the Mystery ; how will you then be Teachers ? a Shepherds Crook were better in your hands , then for you to put on the Garment of Christ .

3. O , ye shall give a severe accompt , for seducing the World & leading it astray , and yet ye boast , and set up your selves , as if ye were God , and ascribe to your selves Divine Power & Authority ; see what you do , you shall see against whom you have kicked ; I fear that ye are for the most part of you in Babel ; awake , it is day .

4. But to you my beloved Friend , it is answered , that the Soul is not every time newly created and breathed in , but is humanely propagated , as a Branch groweth out of a Tree ; or as I may better render it , as a Man setteth Grain or soweth Corn , and so a Spirit and Body groweth or sprouteth out of it .

5. And this only is the difference , that the Three Principles are ever wrestling about Man , each of them would fain have him , so that many times a wonderful Turba , becometh introduced , while it is yet a Seed .

6. But where the Parents , have Christ's Flesh , God's Substantiality in their Souls , so that Father and Mother are so , there it cannot be ; for Christ saith , h h Mat. 7. 18. A good Tree cannot bring forth bad Fruit ; but the Turba can with or by * * Acting according to selfish Reason of the outward old Adam . Reason , in this time get or enter thereinto .

7. So also o o Mat. 7. 18. an evil Tree cannot bring forth good Fruit ; that is when the Parents are both evil , and captivated by the Devil , then an Evil Soul is sowen ; But the Principles cannot yet judge it , nor the Turba cannot , it is indeed an evil Child ; but CAN , if it convert , through its Imagination , enter in Verbum Domini , into the Word of the Lord .

8. But it is rare , and seldom done , that out of a black Raven a white one comes to be ; yet where it is halfe in halfe , there it may more easily be done , yet it is possible it may well be done ; God casteth no soul away , unless it cast it self away , every soul is its own judgement .

9. Observe this ye evil Parents , ye gather or procure Money for your Children , gather or procure Good Souls for them , that is more necessary for them .

The Eleventh Question . How and in What Place the Souls seat in Man is .

1. A Thing that is without Ground , and yet seeketh and maketh a Ground in it self , hath its original and seat in the first compaction or comprehension , where it compriseth it self in it self , there is the limit in the most innermost , and it goeth forth out of it self , and seeketh forward , where then it maketh one Looking-Glass after another , till it findeth the first again , viz. the unsearchable limit .

2. Thus also is the Soul , it is comprized by God in the Heart , and the VVord which compriseth it , was in the Heart , viz. in the Center ; thus it continued in the Figure and Seat , as it was comprised by the Fiat , and is so to this day .

3. It dwelleth in the Three Principles , but the Heart is its Original , in the Heart therein , in the inward Blood of the Heart , it is the inward Fire , and in the Tincture is its Spirit , which hath a Glimps from the Fire , for it is surrounded with the Tincture , and burneth in the Heart .

4. And the Spirit moveth upon the Heart in the Pit or Concavity of the Heart , where the two Principles sever themselves , and burneth in the Tincture , as a Brimstone-Light , and distributeth it self further forth in the whole Body into all the Members : for the Tincture goeth through all the Members .

5. But the right and true Fire-Smith , in the Center , sitteth on the Heart , and carryeth his dominion with or by the Spirit , into the Head , and hath his carnal house , viz. the Mind and Thoughts , and the Five Prince-Counsellors , viz. the Five Senses , which exist out of the Five Spirits of the Original , as we have mentioned in the * * Threefold Life . Third Book , as also in the † † Three Principles . Second and in the o o Aurora . First .

6. The Soul sitteth indeed in the inward Principle , but it ruleth also in the outward , viz. in the Constellation & the Elements , and if it be not a mymmick Ape , & suffereth it self to be captivated , then it is powerful enough over the outward , and the outward must suffer it self to be subdued , if the Soul sinketh it self down into God , and cometh upon the Chariot of the Bride again into the outward , that it hath the holy Spirit for an assistant .

7. Then no hinderance from the Devil availeth any thing , it destroyeth his nest , and driveth him out , he must stand in scorn and derision .

8. And this is our Instruction and Answer to this Question ; that it is not so to be understood , that when a mans Head is cut off , and the Blood runneth out , and the outward Life breaketh , that it hitteth and killeth the Soul .

9. No , it loseth indeed one Principle , but not the Substance of that Principle ; that followeth after the Soul , in the Tincture in the Spirit , as a Shadow , for the outward Substance reacheth not the inward in the Soul , but only through the Imagination .

10. Else there is nothing in this World that can touch or kill the Soul , no Fire nor Sword , but only the Imagination , that is its Poyson ; for it is Originally proceeded out of the Imagination , and continueth Eternally THEREIN .

The Twelft Question . How the Souls enlightening is .

1. VVE are to consider , that if the Sun were taken away out of this World , then all things would be in Darkness ; and then outward Reason might say , we are in Dark Death , and in the fierce wrathfulness of the Cold , and it were so indeed .

2. Now behold , O beloved Mind , consider when thy Body perisheth , then thy Spirit also loseth the Sun ; and then how thou wilt be in the Light , and by what means thou wilt see , I offer to you in simplicity for your mind to consider of .

3. A thing , that is in the Eternal Liberty , if it continually entereth into the Eternal Liberty , hath no Darkness , for it dwelleth in nothing which affordeth that , it is free , as the Eye of God , which seeth into it self by or through the Substance .

4. When it imagineth in or according to the Lust , Pleasure or longing after any thing , then the Will goeth into that thing , which the desirous Pleasure or longing it self , maketh , that very thing receiveth or taketh in the will into it self and overshadoweth it , so that it dwelleth in the Darkness , and can have no Light , unless it go out again into the Liberty .

5. Thus we give you , earnestly to understand , that in all our matters and doings , we have no Light , if we enter with the will into that which is done or acted , if we set our Heart and Will , * * Or Sacrifice to out own Net . Hab. 1. 16. upon the Work of our Hands , viz. upon Covetousness . Then we are in our Souls totally blind , and have no Light in us , but only the outward Light of the Sun , which giveth light to the outward Body ; if that breaketh or perisheth , then is the Soul captivated with that thing .

6. Understand here ; The Souls Spirit and Will , for the stock or stem of the Soul is a dark valley , it hath no Light , and if perhaps it lift up & kindle it self , yet it is but a fierce wrathful Fire-Flash , and is like the Devil , and cannot attain the Divine Light in it self .

7. The Cause is , it hath introduced Abomination into its Will and Spirit , which darkneth the Spirit , and holdeth it captive with the Turba , for God's Light goeth not back again , but forward into the Eternity .

8. And therefore is God's Eye twofold or in two parts , and standeth back to back ; as is shewed above in the * *

Figure ; One part goeth forward into the still Eternity , into the Eternal Nothing , viz. into the Liberty .

9. The other goeth back again into the Desiring , and maketh darkness in the Desiring , and therein the Center of Nature , and driveth on to the great Anguish and Sharpness .

10. Where then the Will sinketh down again out of the Anguish , through the Darkness into the still or quiet Liberty , and so bringeth along with it , out of the Anguish , the fierce wrath of the Mobility , and the earnest severe Sharpness .

11. In which Sharpness , the Liberty ( when the will bringeth the sharpness thereinto ) becometh a high Triumphant majestick Light , which is called God's Light , which giveth light Eternally , and can be barred in by nothing , for it giveth Light in the Eternal Liberty , and desireth nothing more .

12.

And now if thou earthly Man shouldst think , that God would receive thy Spirit into his majestick Light , whilst thou introducest Abominations , viz. Covetousness , which hath pride and state , which is the Fire-Life of Covetousness , into thy will ; then thou wouldst thereby darken God's Majesty , and thy will and spirit , would stick still only in thy Covetousness , and would burn with the fire-source or quality of the Soul , in the glance of a looking-glass , viz. in pride or state , and couldst not reach or attain God's Majesty .

13. And if thou didst sit in the Cross of the holy Number Three , and wert surrounded with all the holy Angels , yet thou didst but sit in the darkness , and thy spirit would give Light only into the Looking-Glass of that substance or thing , which thou thy self hast introduced into the Spirit .

14. Therefore now if the Soul with its Spirit in its Image , will behold God , and see into God's Majesty and Eternal Light ; then must it in this world go two wayes ; and then it will retain the Eternal Body , viz. God's Image , as also the outward Life , together with the Earthly Body , and will introduce the Wonders for which God hath created it in the outward life , which it shall awaken in the outward life , even ALL of them into the inward life , and eternally rejoyce it self therein , and have them as a Looking-Glass , and the right and true way is as followeth .

The highly pretions Gate of the Morning Redness or Aurora .

15. Behold thou beloved Soul , if thou wilt have God's Light , and see with God's Eye , and wilt also have the Light of this world , and nourish thy Body , and seek the Wonders of God , then do it as God himself doth it .

16. Thou hast in thy Soul Two Eyes , which are set back to back one of another , one seeth into the Eternity , and the other back into Nature , and goeth alwayes on forth , and seeketh in the Desiring , and maketh one looking-glass after another , let it be so , it should be so , God would have it so .

17. But the other Eye , turn not that back into the seeking , but with the right Eye alwayes draw the left backwards to thee , and let the Eye , together with the will of the wonders , not go from thee , from the Eye which is in-turned into the Liberty ; draw it s opened & made or acted * * Or works . wonders to thee .

18. Let that very Eye , seek food for the earthly Life , but let it not go into the food , viz. into covetousness , but draw it hard and close to the seeing Eye , and let it not go .

19. But let the hands work and make or procure food , and let the Eye draw the Wonders to it , but not matter , else that which is drawn in will be darkness to thee .

20. Let the Devil behind thee roar before thy left Eye , he cannot enter in , unless thou lettest thy Eye take in matter .

21. Thus wilt thou , when thy earthly Body breaketh , see all the wonders in the left Eye with the right , which thou hast made or acted and found here in this life-time : and so when the earthly Body falleth away , then is also thy left Eye free from the † † Ephes. 2. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nature of the fierce wrath .

22. And though it hath Nature , for it is Nature it self , which awakeneth and retaineth the wonders , yet it standeth then with the wonders in the Eternal Liberty , being it hath let in nothing of matter , therefore it is free .

23. And Nature with the Wonders , is a fire-sharpness , and layeth hold of the Eternal Liberty , and so maketh Majesty in the Liberty in the Wonders , from which the right Eye , which accounteth it self here in this life as dead , becometh enlightened , and rejoyceth it self Eternally with the left Eye in the Majesty of the highly joyous Kingdom , and eternally seeth God with BOTH Eyes .

24. This is one Gate , whosoever rightly in the spirit apprehendeth & seeth THIS , he seeth ALL whatsoever God IS , and CAN do : He seeth also therewith or thereby , through Heaven , Hell and Earth , and through the Substance of all Substances ; and is the whole Scripture , of whatsoever hath been written from the beginning of the world : but it is a pretious sight : the Old Man knoweth it not , he seeth it not , but the New Man born or generated in God .

25. But being we are so hard to be understood by the purblind mind , therefore we will render it more simply : behold when thou wilt with thy Soul , see God's Light , and wilt that it be enlightened from God , then do it thus .

26. Thou art in this World , and if thou hast a lawful honest Calling or Employment without falshood or wickedness , continue therein , work , labour trade and manage it as necessity requireth , seek * * Curious Works of Artifice . Wonders both in the Elements and in the Earth , be it in what Art , Science or Employment it will , it is all God's Work ; seek in the Earth Silver & Gold , make artificial works thereof , build , till & plant , it is all to God's h h God's Works in Nature . Deeds of Wonder .

27. But listen to this A. B. C. thou should not suffer thy spirit to enter thereinto , fil or satiate it self therewith , & make a Mammon of it , and to set thy self therein as in a Darkness ; else it is but God's Fool therein , and the Devils mymmick Ape , and setteh its will therein .

28. And thy noble Image becometh altered according to thy Imagination in the Spirit , according to thy will which is in Covetousness ; thou losest God's Image , for it is Magical , it is as subtile as a Spirit , and much subtiler , yea much subtiler and thinner than the Soul it self .

29. It is as God is , who dwelleth in the Eternal Liberty unapprehended by any thing , for it is thinner or purer then any thing ; and so is also thy noble or pretious Image , which yet standeth in Heavenly Flesh and Blood , and is the Substantiality out of or from God's Body .

30. It is Christ's Flesh and Blood , and thy Soul dwelleth therein , it is the Fire of the Majesty therein .

31. And the holy Spirit sitteth in the Heart of the Image , and goeth out of the Image forth , with Voices , Languages , Wonders , Songs and Sounds ; Into this Image thou bringest thy Wonders , if thou art true and faithful ; and do it thus .

32. Put thy left will into the work which thou dost ; and consider that thou art God's Servant , in the Vineyard of God , and labour faithfully , and put thy right will into God , into that which is Eternal , and see that thou be at no time secure or careless , but consider that thou art only in thy day labour , and shouldst continually listen to have the voice of the Lord , calling thee to come home ; give Reason no place to say , this is my Treasure , it is mine own , I have enough , or I will get or gather much , that I may come to honour in the World , and leave much to my Children .

33. Consider , that thy Children , are God's Children , and thou God's Servant , that thy work is God's work ; and that thy Money , Goods , Labour and Blood standeth in God's hands .

34. He may do with them what he will , when he calleth thee to go home into thy own Country , then he may take thy Labour and give it to another .

35. And give thy heart no place to introduce into thee the Will-spirit of High-mindedness , into the Image .

36. Sink down thy Will-spirit alwayes into Humility before God , and so thy Image goeth alwayes in the Humility with thy will into God's Majesty , and thy Image becometh continually enlightened with the high-triumphing Light of God .

37. O how chearful is the Soul , when its Anguish Source or Quality of the Fire , * * Kostet . tasteth Gods Light , how very friendly kind and courteous is it , how it boweth it self before God! Thus standeth the Soul and also the Image in the Spirit , all three one in another : for it is a Substance according to the holy Trinity .

38. Thus my beloved Brother , we give you in answer to this Question , that the Soul can no otherwise be enlightened than thus , this is its enlightening : It is in this world , and also in God ; it is here in this life , a Servant to the Wonders of God , those it should open with one eye , and bring them with the other into the Beginning , before God , and put all its substance and doings into God's Will , and by no means say of any thing in this world , this is mine , I am Lord over it , for it lyeth , if it say so .

39. It is all God's , it self is Servant , and should converse in Love and Humily towards God and its Brother , for its Brothers Soul is a Fellow-Member of it self , its Brothers Joy in Heaven with God , is also ITS Joy , his Wonders are ITS Wonders , for in Heaven * * 1 Cor. 12. 6. chap. 15. 28. Col. 3. 11. God is all in all , † † Ephes. 1 23. He filleth all .

40. The holy Spirit is the Life in all , there is mere joy , no sorrow is there known , there all is God's , and all belongeth to the Image of God , there all is common and universal , one rejoyceth at anothers vertue and power , charity or glory , brightness and beauty , there is no grutching or envy , all that remaineth in Death and in Hell .

41. Therefore ye Elect Children of God Regenerated in Christ , take this into consideration , go out from Covetousness and own Self-will , ye have been a long time lead blindfold in Bable , * * Rev. 18. 4. go out from her ; ye are called with a strong loud voice , it will shortly awaken or raise the Dead , let it prevail with you , that you may attain Eternal Joy in God .

42. The Spirit signifieth clearly , that whatsoever will not grow forth together with the new Sprout , that springeth forth in the Mother , ● ● Rev. 19. 20. shall and must go into the Lake of Fire and Brimstone , together with the Dragons Whore in Babel .

43. It is a time of earnest Severity , look not upon it with earthly eyes , it concerns thee nearly , thou wilt well see in thy Death , what kind of Judgement it is , in what time and under what Turba thou hast lived ; this we speak most earnestly as we ought .

The Thirteenth Question . How the Souls feeding out of the Word of God is .

1. VVHen the Soul entereth into the majestick Light as above mentioned , and receiveth the Light of God , then is it altogether longing and h h Psal. 42. 1. panting after it , and continually draweth into its desire , God's power and vertue , that is , God's Body , into it self ; and the holy Spirit is the power and vertue of God's Spirit ; thus it acquireth God's Body and Spirit , and eateth at God's Table ; all whatsoever the Father hath is his Sons , and whatsoever the Son hath is his Images .

2. It eateth Gods Flesh , Christs , Flesh and from that eating , God's Body groweth in it , so that it also hath Gods Body , and is Gods Child , not only his similitude , but Child , it is born in God out of God's Essence , and liveth in God .

3. When it heareth in this world God's Word taught or spoken from or by God's Children , then it layeth hold of the same , and eateth it .

4. The outward Man eateth earthly Bread , and the Soul eateth God's Bread , concerning which Christ said , h h John 6. 27. he would give us his Body for food .

5. And his Testaments are nothing else , we eate not spirit without body , for the Soul is Spirit beforehand , it would have a body , and thus it getteth Body and Spirit together .

6. Let this be told thee , O Babel , and consider how thou managest Christ's Testaments , what thou teachest ; when thou saist , Christ's Testaments are Spirit , without Body , thou denyest God , thou denyest God's Substantiality , Christ's Heavenly Body , which is greater than All , which is the Fulness of all things ; but in its own Principle .

7. Thou earthly Mouth shalt not chew it with thy teeth , the Soul hath another Mouth , and receiveth it under the outward Element ; the outward receiveth the outward , and the inward receiveth the inward .

8. Christs last Supper with his Disciples , was even so , the outward is a Remembrance , the inward is the Substance , for * * Rom. 14. 17. the Kingdom of God consisteth or standeth in Power and Vertue , it is magical , not as a thought , but essential , substantial .

9. The Magia makes Substance ; for in the Eternal Nothing , there is Nothing , but the Magia makes somewhat where nothing is .

10. There is not only and barely Spirit in God , but Nature , Substance , Flesh and Blood , Tincture , and All : This world externally is a Similitude of the Inward World .

11. We tell you , we speak what we see , feel , tast , and know , and it is not fictions and conceits , and that not for our own sake , but for yours , as one Member is bound in duty to another , that our joy may be in you , and that we may partake with you as brethren in ONE Substance . He that desireth to know more in this , let him read our h h Three fold Life . Third Part or Book , where he shall find the Circumstances concerning the Souls eating , and of Christs Testaments .

The Fourteenth Question . Whether such New Soul be without Sin .

1. VVE understand here the Propagated Soul in a Child newly born ; my beloved Friend , this is a very acute Question , but to you my beloved Friend , it shall be answered , that the time of the opening is born or generated , the day dawneth or breaketh , the night is passed away ; praise and * * Col. 1. 12. thanks be given to God for it , that hath generated us again to the Light , to an uncorruptible or unfadable Inheritance , and hath received us for his beloved Children .

2. You my beloved Friend know well the heavy Fall of Adam ; as we have exactly set it down in all our Writings , viz. that the Soul with its right Eye , hath turned it self away from God into the Spirit of this World , and is become disobedient to God , and hath destroyed its noble and pretious Image , and hath introduced a monstrous Image , and let in the spirit of this world , whereas it should with its will , have strongly ruled over it , and not at all , with the Soul , have eaten Evil and Good .

3. But now it hath done against God's Command , and put its Imagination into the Earthly Spirit , where suddenly the Turba captivated it , which hath introduced the Earthly Monster into the noble Image : And thus the Turba suddenly sought and found the Limit , in which the Image became broken ; and if the Word had not instantly set it self in the middle , it had Eternally remained broken .

4. And now also the Turba is become seated in the earthly Abyss , and hath captivated both Body and Soul , and bringeth the Body continually to the Limit , where then it breaketh it and casteth it away , and then the poor Soul remaineth raw and naked without a body .

5. Therefore it is necessary that it convert and turn with its right Eye into the Word again , and acquire again a Body generated or born of God , else it is raw or naked , and hath the Turba in it , which the Fire awakeneth in its great Anguish , for it is a vehement hunger , a seeker and a finder .

6. Thus it is now very apprehensible to us , that we are tyed and bound to the Spirit of this World with the Soul , for the Turba holdeth us captive in the fierce wrathful Anger of God .

7. And though our Soul do go forth , and become generated in God , yet it hath the Turba belonging to the outward Body , which consumeth it , for it searcheth through it even into the Abyss , and there it findeth that it is only a Looking-Glass of the Eternal : and then it goeth forth out of the Looking-Glass into the Eternal , and lets the Looking-Glass lye in the Nothing .

8. Thus you know very well , that the Soul with the Body in the Seed , is half earthly , for it is Sulphur , that is Phur and Sul , one among another , and the Turba is therein , which hath indeed might and power enough to break or destroy the Seed .

9. How then can a pure clean Soul be generated ? It cannot be ; It bringeth the Turba along with it into the world , and is sinful in the Mothers Womb.

10. But know , that God is become Man , or Incarnate , and hath put the word Fiat again into the Seed , though now the Turba be also in the earthly part , so that the Seed is not altogether free .

11. Yet it is in this manner with the Soul , so far as the Father and Mother are honest and vertuous , and in God , that the Soul is not left or forsaken of God , for it proceedeth out of the Fathers and Mothers Soul ; and though a Child die in the Mothers Womb , as it were without Baptism , yet it is baptised with the Fathers & Mothers Spirit , viz. with the holy Spirit , which dwelleth in them , and the Turba will be broken off in death , for the Faiths part presseth into God .

12. But with wicked and ungodly Parents it is in another manner ; The Soul , if the Child dyeth in the Mothers womb , falleth home to the Turba , and in Eternity reacheth not to God ; also it knoweth nothing of him , but is a Life according to the Essence & Property of the Parents .

13. Where yet it doth not reach to the kindling or burning , for the Soul had not it self acted or committed sin , but is a fountain-quality-Spirit , without self-desire and wonders , like the flame of Brimstone , and like an Ignis Fatuus , which cannot reach to God , but remain so between Heaven and Hell , in the Mystery , till the Judgment of God , which will gather in its harvest , and give every thing its right and true place of Repository .

14. Though perhaps our learned Masters in this may have another kind of Philosophy ; but we enquire not after their Art , we have eyes , they have Arts , we speak what we see .

15. Thus we give you to understand , that no Soul is generated or born into this world , without sin , how honest vertuous and godly soever the Parents are , for it is conceived and bred forth or hatched in earthly Seed , and bringeth the Turba of the Body along with it , and that hath also surrounded the Soul .

16. Therefore in the Old Testament God made a Covenant with the Children in Circumcision , and so * * Sich in Bund Gethan . ordered in the Covenant that they must shed their Blood , and drown the Turba of the the Soul therewith .

17. And in the New Testament there is the Baptism , wherein the holy Spirit with the Water of Life , washeth off the Turba of the Souls water , that it may come to God , and become God's Child .

18. But if any will say , that every one that hath not baptism , as Jews and Turks and other People , with whom is not the knowledge thereof , who have not the Candlestick among them , that they are all rejected of God , although they never so vehemently press with their teaching , Life , and Death into the Love of God , that is a phancy and Babel-like spoken without knowledge .

19. Blessedness and Salvation lyeth not alone in the outward Word , but in the Power and Vertue : Who will exclude those that enter into God ?

20. Is it not Babel who seduceth , and confoundeth the whole world ; so that they have devided People into Opinions , and yet in their wills go but one way ? who is the Cause of this , but the Antichrist , when he drew the Kingdom of God into his might , authority and power , and made fictions concerning the Regeneration , of which when it comes to be day , the very Children will be ashamed of them ?

21. A Man may say with good ground , that Antichrists Doctrine , is a fighting with a shadow as in a looking-glass , and a falshood and wickedness of the Serpent , which continually beguileth Eve .

22. Thus it is apprehensible to us , that no Soul cometh into this world without Sin , every one bringeth the Turba along with it ; for if it were without Sin , then it must dwell in a totally pure body , which hath no evil will or inclination at all , in which there is no earthly seeking or desire .

23. But thus indeed is every body and soul tyed and united together , till the Turba findeth the Limit of the Body ; and then the Turba seeketh the works or actions of the Body ; as hath been mentioned above .

The Fifteenth Question . How Sin cometh into the Soul , being it is God's Work and Creature .

1. IT is in such a manner as is above mentioned ; The Turba together with the earthly seeking , came along with it into this world : and so the Soul becometh vehemently drawn by two parties ; first by the Word of the Lord , which is passed into the middle , which there of Love is become Man or incarnate , that draweth the Soul continually into God's Kingdom , and setteth the Turba before the eys of the Soul , so that the Soul seeth in Nature what is false or wicked and sin ; and if it suffereth it self to be drawn , then it becometh regenerated in the Word , so that it is God's Image .

2. And secondly , the Turba also draweth the Soul mightily with its bands , and bringeth the Soul continually back into the earthly seeking or longing , especially in youth , when the earthly Tree sticketh full of green sprouting driving Essences and Poyson , and then the Turba thus flyeth strongly or mightily in , so that many a soul in eternity cannot become freed and loosed from it .

3. A thing which is from two beginnings , which stand in equal ballance or weight , doth by putting in more weight on the one part sink down , be it either by evil or good .

4. Sin maketh not it self , but the will maketh it , it cometh from the Imagination into the Spirit , and then the Spirit goeth into a thing , and becometh infected from the thing , and so the Turba of that thing cometh into the Spirit , and destroyeth first the Image of God .

5. And then it goeth further , seeketh deeper , and so it findeth the Abysse , viz. the Soul ; and seeketh in the Soul , and so it findeth the fierce wrathful Fire , by which it mixeth it self with the thing introduced into the Spirit : and so now sin is totally generated or born : and so now all is sin , which desireth to bring that which is outward into the Will .

6. The will should simply or singly be inclined and exercised in Love & Meekness , as if it were a nothing , or dead ; it should only desire God's Life , that God may work , act or create in it , and whatsoever it doth besides , its will should be inclined or intended so , as to do it for God .

7. But if it put its will into the Thing or Substance , then it bringeth that thing or Substance into the Spirit , which possesseth its Heart , and so the Turba becometh generated , and the Soul captivated with that Thing .

8. Thus we give you for an answer , that no Soul cometh pure and clean out of the Mothers body or womb , be it begotten by holy or unholy Parents .

9. For as the Abysse and Anger of God , as also the earthly world , do all cleave to and depend on God the Father , and yet cannot apprehend or touch his Heart and Spirit ; so it is also with the Child in the Mother Body or Womb.

10. If it be begotten of godly pious Parents , then each Principle , standeth in its own part , by it self ; when the Turba taketh the earthly Body , then the Heaven taketh the Spirit , and so the Majesty filleth the Spirit , and so the Soul is in God , and is free from pain .

11. But while the Soul sticketh in the Earthly Life , it is not free , and it is because , the Earthly Spirit continually bringeth its Abominations , with its Imagination , into it , and the Spirit must continually stand in strife against the Earthly Life .

The Sixteenth Question . How the Soul both in the Adamical Body , as also in the New-born or Regenerate Body is held or preserved in such union together .

1. VVE have mentioned above , that there are Three Principles , which moreover are all Three in the Soul , and stand in one another as one thing : and we offer you this , that the strife in the Soul , beginneth in the Seeds while they yet lye shut up in both sexes in the Man and in the Wife , then clearly the Turba stirreth it self , in that the Essence of the Seeds drive up to a false or wicked Imagination , to a false or wicked desire .

2. And though indeed the Spirit doth subdue the Body , yet * * Note . it imagineth , and that the Turba causeth in the Seeds , and no Man can well deny , but that to many that very Imagination it self is offensive , and they wish it banished from them , where there is a right sincere Spirit ; therefore ye are to apprehend that the Souls Spirit sticketh in a miserable Pinch , and cannot be freed or loosed till the Turba taketh the Body .

3. There is no full union or agreement between the outward and the new-born or regenerate Man : the outward would continually devour the Regenerate , for they stand in one another , but yet each hath its own Principle , so that the outward cannot over-power the inward , if the Spirit do but continue in strife .

4. And they can thus well cleave one to another : for they all three stand or serve to God's Wonders , if they stand in their right and due order or subordination , each standing or continuing in its own Principle .

5. For the Soul hath the Fire-Dominion , and is the cause of the life of all three [ Principles ; ] and the Spirit hath the Lights Dominion , in which the noble or pretious Image standeth together with God's Love ; and the outward Spirit hath the earthly Lifes dominion , which should seek and open the Wonders , and the inward Spirit should give it wisdom wit & understanding to do it ; and the Soul should manifest or reveal to it the Abyss , viz. the great Secresy .

6. The Soul is the Jewel , and the Souls Spirit is the inventor or finder of the Jewel ; the earthly Spirit is the seeker , and the earthly Body is the Mystery wherein lyeth the Arcanum of the great hidden Secresy ; for the Deity hath manifested or revealed it self , with or by the Earthliness , as in a comprehensible Substance ; therefore now THREE Seekers belong to the Soul .

7. And you should not look upon it so , as if we undervalued the outward Life , for it is the most profitable for us of all , as to the great Wonders of God ; there is nothing more profitable to the whole Man , then that he stand still in his Threefold Dominion , and not go back with the outward into the inward , but go with the inward into the outward .

8. For the outward is a Beast , and belongeth not to the inward , but its Wonders which are generated forth out of the inward , and have opened or discovered themselves in a comprehensible Substance , they belong with their Figures , not with their Substance to the inward , those should the inward Spirit receive and take in , viz. God's Deeds of Wonder , for they will in Eternity be its JOY .

9. But we say , that the Soul , can very well be retained or held in the New Man , if its Tincture Spirit do but hinder the seeking and Imagination ; and though the outward Spirit be Beastial , yet the inward understanding Spirit can hold the outward and subdue it , for that is its Lord , but he that letteth the Beastial Spirit be Lord , he is a Beast , and hath also a Beastial Image in the inward Figure in the Tincture .

10. And he that letteth the Fire-Spirit , viz. the Turba , be Lord , he is a substantial Devil in the inward Image ; and then it is necessary , for the outward Spirit to pour water into the Fire , that it may hold the stern Spirit captive , whereas ( whiles it will not be God's Image ) it is a Beast according to the Inward Image .

11. And when we consider our selves in or as to the union , the outward Spirit is very profitable to us : for many a soul would perish , when the Beast-spirit acteth , which yet holdeth the Fire captive , and setteth the earthly beastial Labour and Joy before the Fire-Spirit , wherein it can delight it self , till it can through the Wonders somewhat discover its noble or pretious Image in the Imagination again , so that it seeketh it self again .

12. You my beloved Children who are generated in God , to you it is said , that it is not done without cause , that God hath breathed the outward Spirit into Adam , viz. the outward Life into his Nostrils .

13. It was dangerous for this Image , God knew how it went with Lucifer , and what the great eternal Magia can do ; Adam also might have become a Devil , but the outward Looking-Glass hindered that , for where water is it quencheth the Fire .

14. And many a Soul in its malice and wickedness would in a little while become a Devil , if the outward Life did not hinder it , so that the Soul cannot quite and totally kindle and enflame it self .

15. How evil wicked and venomous is many a one , that he would murther and commit abominable evil and wickedness ; but that his Fire hath Water , else it would be done and committed : as is to be seen in the Gall which is a fire poyson or venome , but is mixed with water , so that the pomp and fury of the Fire is allayed .

16. Thus it is also with the inward Substance ; the Spirit of this World hath insinuated it self in the Abyss into the Soul , and hath in its Source or Quality mortal Water , wherewith it often moisteneth the Soul , when it would spit fire .

17. Also the outward Spirit could not without the Fire have a Life , and though it hath Fire in all Creatures , yet the Fire is onely the fierce Wrath of the inward Fire .

18. The Inward Fire , consumeth Earth and Stone , also Body and Blood , as also the Noble and precious Image , if it becometh kindled or inflamed in the Will , and there the Water is a Medicine for it , which layeth the pomp or fury of going forth aloft over the Meekness of God , as Lucifer did .

The Seventeenth Question . Whence , and wherefore , there is Contrariety of the Flesh and the Spirit .

1. YOu know beloved Brother very well , that Fire and Water is at Enmity , for the Fire is Life , and the Water is its Death , which you see very well ; when Water is poured into the Fire , then is the source or quality of the Fire out , and the Fire is in Death ;

2. But in Man it is not so totally in Death , in respect of the Light , which continually causeth the Fire , yet there is an Enmity , as between God and Hell there is Enmity , and yet Hell or Anger-Fire is Gods .

3. And God's Majesty would not be if his Anger were not , which sharpneth the Divine obscure hiddenness of the Eternity , by the fierce wrath of Nature , so that it becometh turned into Fire , out of which the high Light in the free Liberty becometh generated , which in the meek source or quality maketh Majesty .

4. And yet the Fire is the only Cause , that in the Light , in the Meekness there is a Springing ; for the Light existeth from the Glance of the Fire , and hath in it the source or quality of the Fire .

5. But as afore-mentioned , the Will sinketh in the Anguish into Death , and sprouteth forth again into the Liberty , and that is the Light together with the Fires source or quality , but it now containeth or holdeth another Principle in it , for the Anguish is become Love .

6. And just such a manner and kind it hath in the Body , for the Flesh striveth against the Spirit , the outward Fleshes Life is a Looking-glass of the most inward Fire-Life , viz. of the Souls Life , therefore is the Souls Spirit-Life , together with the Light in the Tincture the Middlemost Life , and yet becometh generated out of the Soul .

7. But understand us according to its precious height ; the Souls Spirit wherein the Divine Image standeth , originateth in the Fire , and is first the Will to the Fire ; but when the fierce Wrath to the Fire so sharpneth and kindleth or inflameth it self , then the Will cometh into great Anguish , like a dying , and sinketh down in it self , out of the fierce Wrath , into the Eternal Liberty , and yet it is no Dying , but thus the other or second World cometh to be out of the first .

8. For the Will now sprouteth into the other World , as a Sharpness out of the Fire ; but without such Quality flowing forth , in the Eternal Liberty , and is a moving , driving , and apprehending of the Anguish Nature ; it hath all Essences , which are become generated in the first sharp Fire-world in the Anguish ; but they are as one that goeth out of the Fire into the Water , where the Anguish of the Fire remaineth in the Water .

9. Understand us thus ; Concerning this Life of the Souls Spirit-Life ; the Soul is the Center of Nature , The Spirit is the precious Noble Image , which God created to his Image , herein standeth the High-Kingly and precious Image of God , for God is also thus , and comprehended in the same Lifes quality or source .

10. The Spirit is not severed from the Soul ; No ; as ye see that Fire and Shining is not severed , and yet also is not one and the same ; it hath a twofold source or quality , the Fire , fierce wrathful ; and the Light , meek and lovely ; and in the Light is the Life , and in the Fire Δ is the Cause of the Life .

11. Thus you may very easily and without much seeking find the Cause of the Contrariety of the Flesh and of the Spirit , for the Inward Spirit hath God's Body , out of or from the Meek Substantiality , and the Outward Spirit , hath the fierce wrathfull Fires-Looking-Glasses Body , viz. the Souls Looking-Glasses Body , which would continually awaken the fierce Wrathfulness , viz. the Great Wonders which lie in the Arcanum or secresie of the Souls Sternness , therefore the Inward Love-Spirit , hindereth it , that it should not lift up it self and kindle or inflame the Soul , else it would lose its Love-habitation and Image , and the Souls Fierce-wrath would destroy it .

12. The Contrariety is thus ; the inward Spirit would be Lord , for it Subdueth the outward ; and the outward would be Lord , for it saith , I have the Great Wonders and the Arcanum or Secret , and thus Glorieth about the Mystery , and yet is but a Looking-Glass of the Mystery .

13. It is not the Substance of the Mystery ; but a Seeking or Searching , like a palpable Looking-Glass , in which the Mystery becometh seen , he will needs be a Master , being he hath attained one Principle , and is an own Self-Life ; but he is to be accounted a Fool in respect of the Mystery .

14. Therefore loving Brother , if you would seek the Mystery , seek it not in the outward Spirit , for so you will be deceived , and get but a Glimps of the Mystery : go in even to the Cross , then seek Gold , you will not be deceived , you must seek the pure Child without blemish , in another World , in this world you find only the Rusty or Drossy Child , which is altogether imperfect , and now take this right thus .

15. Go from the Cross back into the Fourth Form , there you have Sun and Moon one in another , bring it into Anguish into Death , and drive on the made or framed Magick body so far , till it become again , what it was before the Center in the Will , and then it is Magical and hungry after Nature ;

16. It is a seeking in the Eternal Seeking , and would fain have a Body , therefore give him for a Body , Sol , viz. the Soul , and then it will suddenly make it a Body according to the Soul , for the Will sprouteth in Paradise with very fair heavenly fruit without spot or blemish .

17. There you have the fair noble and precious Child , you Covetous stiff-necked Person , we must indeed tell you , seeing it is together born and generated with the time , and yet we will hereby only be understood by those that are Ours .

18. For we mean not A Looking-Glass or Heaven ; but Gold ; wherewith you boast , that hath so long time been your Idol : That is born or generated , and puts the Eyes of the blind Cow or Beetle quite out at last , so that it seeth less than before ; but the Children shall see , eat and be fat , that they may praise God .

19. We speak wonderfully here , yet onely that , which we should speak , which yet none wonder at , that he knoweth the Mystery , who never learned it . Doth not an Herb grow without your counsel or advice , it enquireth not after Art ; so also is the Mystery grown without your Art ; It hath its own School , like the Apostles on the day of Pentecost , who spake with many Tongues and Languages without the precognita or the fore-skill of Art , and so is this Simplicity .

20. And it is a forerunning Message to thee Babel of thy Overthrow , that thou mayest know it , no fierce Wrath or Anger will avail ; the Star is born or generated , which leadeth the Wise-men out of the East , but seek them only where thou art , and find thy self , and cast the Turba away from thee , and so thou wilt live with the Children ; this we speak earnestly , there is no other Counsel or Remedy , thy Anger is the fire , which will devour thy self .

21. Or dost thou suppose that we are blind ? If we did not see we should be silent ; how would a Lye be pleasing to God ? and so we should be found in the Turba , which sifteth through the work and doings and substance of all men ; or do we this service for Wages ? is it our living ? why do we not hold to ; depend on Bread according to our outward Reason ?

22. If it be our day Labour , we should do as the Father will have us , For † Mat. 20. 8. we shall give an account of it in the evening ; this we speak dearly and earnestly with deep seriousness .

23. Thus we can certainly understand the Contrariety of the Spirit and of the Flesh , and apprehend very well , how Two Spirits are in one another , one striving against the other ; for the one would have God , and the other would have Bread , and both are profitable and good .

24. But let this be said to thee O Child of Man , lead thy life Circumspectly , let thy Souls Spirit be Lord , and then thou wilt * * 2 Tim. 4. 7. have fought a good fight here , for here it is a very short Time .

25. We stand here in the field or soyl , and grow , let every one have a care what fruit he beareth ; at the End of Harvest , every ones work will be put into its own Barn .

26. It is better to labour a little while in irksomness and Toyl , and expect the great reward , wages and refreshment , then to be here a little while a King , and afterwards to be a Wolf , a Lyon , a Dog , a Cat , a Toad , a Serpent and Worm in † † Or shape . Figure .

27. O Child of Man consider it , be warned , for we speak pretious things out of a Wonderful Eye , you will suddenly know it by Experience ; there is yet but a little Time , For , the Beginning hath clearly found the End , and this is a † † A Rose bud . little Rose out of the Beginning , pray become seeing , put away Covetousness from your Eyes , else you will wail and lament , and none will have pitty on you ; † † Gal. 6. 7 , 8. for that which any one soweth , that he will also reap , and then what will Pomp and Honour avail you , when it falleth away from you .

28. Ye are here very Potent , and afterwards very Impotent : † † John 10. 34 , 35. ye are Gods , and yet your selves run to the Devil ; take pitty of your Life , and of your fair Heavenly Image .

29. You are God's Children , be not the Devils ; let not the Hypocrites with praise and flattery keep you back , they do it for their Belly and Honour sake , for Moneys sake , they are the Ministers or Servants of the Great Babel ?

30. Search thy self , ask thy Conscience , whether it be in God , it will complain against thee and say , drive the flatterer and hypocrite away from thee , and seek the clear Countenance of God , see not by a Looking-Glass .

31. God is for you , he is IN you , worship him , come with the lost or prodigal Son , to him , else none can take the Turba from you when you give him good words ; you must only through Death go into the other world , whereinto your hypocrisie and flattery cannot enter , else there is no forgiveness of sins ; and if you give all to the Hypocrites or Flatterers , yet you are at one time as well as the other , captivated in the Turba .

32. It is not so , as if one stood by and did take away the Turba from you , if you give him good words , No No , it is Magical , † † John 3. 3. you must be born again , as Christ saith , else you cannot attain God , do what you will , all Hypocrisie or flattery is deceit .

33. If you would serve God , then you must do it in the New Man , the Earthly Adam can do him no service , which is acceptable to him , Sing , Ring , Call , Crie , Pray , and what he will , and whatsoever he doth , it is but fighting before a Looking-Glass , the Will must be in it , the Heart must give it self into it , else it is a Conjecture and a fable or fiction of Antichrist , which filleth the whole world .

34. The WILL is Greater and Mightier , then much Crying , it can destroy the Turba , and enter into the Image , it hath might or power to be God's Child , it can cast away Mountains , and raise the Dead , if it be born or Generated in God , and that The Holy Spirit give it leave .

35. For it must converse in Obedience and great humility , and Only cast its will into God's Will , that God in it , may be the Will and Deed , that is the way to Blessednesse and Happinesse , and to the Kingdom of Heaven , and no other ; let the Pope or Doctors , Preach what they will to the contrary , all is lying and an Hypocritical flattering , fighting before a Looking-Glass .

The Eighteenth Question . How the Soul departs from the Body in the Death of a Man .

1. HEre we will invite the World for a Guest , especially Babel the Whore , to try whether a Child can be made out of her ; for Death is a Terrible Guest , he throweth the Proud Rider with the Horse to the Ground .

2. My beloved Friend , that is a very sharp question , and needeth the Eyes of all the Three Principles , which can see very well , they must not die in Death , if they will enter in and see this , it must be Poyson to Death , and a Pestilence to Hell , it must take Death Captive , if it will see , else it gets no understanding , unless it self come into Death , then it will well feel what Death is , it will well tast , what that is , when one Principle breaketh , viz. one Life .

3. You have perceived above , that all Substances or Things are Magical , one being the Looking-Glass of the other , where in one Looking-Glass the desire of the first Looking-Glass , becometh opened and cometh into Substance , and then as in all substances or things , the Turba is , which breaketh or destroys all to the first substance , and that is alone and hath no breaker or destroyer .

4. For , there is nothing more , it cannot be broken or destroyed , it standeth in it self and out of it self , and goeth whither it will , and then it is every where in no place ; for it is in the Abysse , where there is no place of Rest , it must only rest in it self .

5. They seeing all Substances or Things , are come or proceeded out of One , therefore is the Beginning also in the Last Substance or Thing , for the Last is again turned back into the first , and seeketh the first ; and findeth it in it self , and when it findeth the first , it letteth all the other go , and dwelleth in the Limit , and there it can be without source quality or pain .

6. For , there is nothing that can give it source quality or pain , it is it self , the thing of the first Substance ; and though it be another thing , yet it is but its Twig , or Branch , and hath its will , and none other , for there is nothing that can give it another will .

7. We give you to understand concerning dying , thus ; the beginning seeketh the Limit , and when it findeth that , it casteth the seeking away , that is the Earthly Life , that will be cast away , it must break or destroy it self .

8. For , the Beginning , viz. the Soul , continueth in the Limit , and lets the Body depart , and there is no complaint about it ; also the Soul desireth it no more , it must go into the Limit , viz. into the Wonders of that which hath been done or wrought .

9. The Souls Spirit hath no woe done to it , when the Body departeth , but woe is done to the Fire-Life ; for the Matter of the Fire , which hath generated the Fire , that breaketh away , but only in the Substance .

10. The Figure , remaineth standing in the Will , for the Will cannot break , and the Soul must continue in the Will , and taketh the Figure for Matter , and burneth in the Will ; for the first Glance of the Fire , goeth not away , but its Matter of the Earthly Life , viz. the Phur , will be broken away from it .

11. Thus the Fire becometh impotent , and passeth into the Darkness , unless it be so that the Spirit have Heavenly Substantiality , viz. God's Body , then the Fire , viz. the right or true Soul , received that same meek Body for a Sulphur , then the Soul burneth in the Love-Fire , and is wholly gone away out of the first Fire-Life .

12. It is now in God's Principle , the first fierce wrathful fire cannot touch it in Eternity , for it hath gotten another Source or Quality , and is rightly and truly New born or Regenerated , and knoweth no more of the first Life , for it is swallowed up in the Magia .

13. The Turba remaineth in the Earthly Body , and becometh that again which it was before the Body was , viz. a Nothing , a Magia , wherein all its doings matters or substances stand in Figure , as in a Looking-Glass ; but not Corporeally , but according to the Manner of the Eternity ; as we apprehend that all Wonders , before this world stood in a Mystery , as in the Virgion of Wisdom , but without Substance .

14. Thus now we apprehend also here , that , that very Mystery , in its parting became so Manifested , that it cannot in Eternity be extinguished , but remaineth Eternally standing in the Distinction and in the Separation , and is seen in the Magia , in the Separation or Parting , after that manner as it hath here formed it self .

15. Thus it is apprehensible to us , what the Separation or parting is , viz. This ; the Turba hath found the Limit of the Substance , for sickness to Death is nothing else , but that the Turba hath kindled it self , and will break or destroy the Substance ; It is at the Limit , and will cast away the Introduced Medium or Middle .

16. And this is also the Cause that the Body Dyeth , the Turba passeth into it self into the Fire , and so the Outward Life extinguisheth , for the Lifes fire becometh withdrawn from it , and then it goeth into its Aether , and is at its Limit .

17. And so now if the Souls Fire hath not in its Spirit , God's Body , nor in its will , in its Desire , then it is a Dark Fire , which burneth in Anguish and in great horrour , for it hath only the first four forms of Nature in the Anguish .

18. And if the Will hath nothing of the Power or Vertue of Humility , then there is no sinking down or into it self , through Death into Life , but it is like an anxious furious Wheel , that would fain alwayes go upwards , and yet it goeth downwards on the other side ; It is a kind of Fire , and yet it hath no Fire burning or flaming .

19. For the Turba is the very stern or strong Austereness or Astringency and Bitterness , where the bitterness alwayes seeketh the Fire , and would strike it up , and the harsh Astringency holdeth it Captive , so that it is only a horrible Anguish , and goeth alwayes in it self as a Wheel , and Imagineth ; yet it findeth nothing but it self , it draweth it self in it self , and impregnateth it self , it devoureth it self , and is its own Substance .

20. It hath no other Substance but this , viz. what the Souls Spirit hath made or acted in the outward Life , as Covetousnesse , or High-mindednesse , Cursing , Swearing , Scorning , Jeering , Disgraceing or Back-biting , Slandering , Envy , and Hatred , Fierce Wrath , Anger , Falshood or Wickedness , that is its Food and the pastime of its Exercise , for the Turba taketh its Substance Matters or Doings along with it in the will , * * As Rev. 14. 13. its works follow after it .

21. And though perhaps it hath done or acted somewhat that is good , yet that is done but in a Glymps for a shew in appearance , out of a vain Glorious or Hypocritical Mind ; and so it standeth afterwards in a continual Climing up , it Elevateth it self continually , it would alwayes be above the Meekness , and yet apprehendeth or knoweth it not , nor seeth it , it is a Continual Elevation above God , and yet is but an Eternal sinking down , it seeketh the Ground or Foundation , and there is None , and this is its Life .

22. And if it hath in its life-time , laid hold of any thing that is pure of the Love , as many that at Last convert in the End , those sink down thus in themselves , through the Anguish ; for the Humble sparkle , goeth down through Death into Life , where indeed the Souls Source or Quality and Pain taketh its End ; but it self is a little Branch or Twig Sprouting into God .

23. Now what Purifying-Fire or Purgatory , the Soul hath , before it can enter into it self with the little Sparkle , cannot sufficiently be written or expressed , and how it is then detained and plagued by the Devil , which the too wise and politick world will not believe , it is so Cunning , and yet so blind , it understandeth it not , and yet continually hangeth or dependeth upon the LETTER . Oh that none might come into it , we would willingly be silent .

24. But we speak of no strange source , quality or pain , but only of that which is in the Turba , also of no Power of the Devil over the poor Soul , but only its terrour and horrible Apprehension of what is represented before it , so that the Souls Imagination is sufficiently terrified therein .

25. It is not by far in such a manner with the Soul , as Babel teacheth , saying , the Devil beats and torments the Soul ; that is very blindly spoken ; the Devil is not at Odds with his Children , they must all do his will ; the Hellish Anguish , and horrour is torment enough to them , every one in his own abominations ; Every one hath his own Hell , there is nothing else that layeth hold of it but its own Venom or Poyson .

26. The Four Forms of the Original of Nature , is the Common or Universal source quality or Torment , which every one feeleth according to his Turba , one different from another ; as a Covetous one hath Frost , an Angry one Fire , an Envious one Bitterness , a Proud stately one , hath flying up and yet Eternal sinking down , and falling into the Abysse ; A Blasphemer swalloweth up into himself the Turba of his belched forth Abominations : A false or wicked Deceitful Heart hath the fourth Form , viz. the great Anguish .

27. For , the Turba standeth in the Fire * * The Fire-circle or the Globe , makes the Heart or Desire , whose Center and Circumference is all one every where . Circle or Globe , viz. in the Heart of the Soul , and false or evil speaking , Lying , and untruth or unfaithfulness are an horrour or abomination and Gnawing , a Cursing or Anathema in it self , and so on .

28. A Potentate , who hath oppressed the poor and Miserable , and consumed his sweat or Labour in Pride , he rideth in the Curse of the Miserable in the full height of the Fire , for the necessities and distresses of the Miserable stick all in him .

29. He hath no Rest ; his Pride climbeth up Continually , he doth in his condition there , as he did here , he seeketh continually , and yet wanteth all things ; that which he had too much of , that he hath now too little of ; he devoureth himself continually for Substance to feed on , and yet hath none , for he is Magical .

30. He hath lost his right true Image , and hath as it were the Image of a Proud Prancing Horse , or of that which he hath here been Conversant about , that which he taketh with him in his will , that is his Image ; * * Mat. 6. 21. where his Heart is , there is his Treasure also , and that in its Eternity . But Sir , smell and consider , what the Last Judgement bringeth with it , wherein all shall pass through the Fire , when the Floar shall be purged , * * Mat. 3. 12. and every one go into his own place , at which the very Devils do Tremble .

The Nineteenth Question . How the Soul is Mortal , or how it is Immortal .

1. A Thing which hath an Eternal Beginning , hath also an Eternal End ; as the Essence of the Soul hath .

2. But as to what concerneth the Image which God created , which hath a Temporal beginning , that is generated out of the Eternal , and will be set in the Eternal Substance without source quality or pain .

3. And where there is no source quality or pain , there is no Death ; and though there be source quality or pain , as in Heaven there is source quality or pain , yet it is in One will or in Harmony , and that is grounded or founded in the Eternity : There is nothing that findeth it , and so nothing can come into it .

4. And now where there is one will , as in God , who is all in all , there is nothing else that can find the wil , there is no Turba there , for the will desireth nothing else , but only it self and its Twigs or Branches , which all stand in one Tree in one Essence ; the Tree is its own Beginning and its own End .

5. The Soul is proceeded out of God's Mouth , and goeth in the dying of the Body , again into God 's Mouth , it is in the Word , the Substance , and in the Will , the Deed.

6. Who will now judge or condemn that thing which he hath in his own Body ? as the Souls is , which is in the Body of God , it is hidden from all Evil , in God ; Who will find it ? none but Gods Spirit , and one Soul another , and the Communion and Fellowship of Angels .

7. But the wicked Soul hath lost its Image in the Limit , for it is entered into the Limit , and the Limit is the End of the Image ; the Turba destroyeth the First Image , and draweth the Wills Substance or Actings to it for an Image , and these are also Immortal , for the Eternal Nature dyeth not , for it is from no Beginning .

8. If the Eternal Nature in the Anger-fire , should die , then also God 's Majesty would Extinguish , and of an Eternal something , there would be an Eternal Nothing , and that cannot be ; that which is from Eternity continueth Eternally .

9. The False or wicked Soul can awaken no other Source or Quality , but only that which hath stood from Eternity in the Anger-Eye , viz. in the Center of Nature ,

10. All hath been from Eternity , but Essentially in the Essence , not in the Substance of the Essence ; not Substantial Spirits but Figured Spirits , without Corporising , have been from Eternity , as in a Magia , where one hath swallowed up the other in the Magia .

11. And out of Both , the Third is come to be , according to the Form or Manner of them both : there hath been a stirring up from Eternity , and a figured Substance , and the Creation hath set all in * * Or Works of Wonder . Wonders , so that in the Eternal Magia now and in Eternity all standeth in Wonders .

12. If the wicked Souls had introduced no Substance in their will , then there had been no Woe in them , there would have been no feeling or perception of pain but Magia ; but the Substance is an Image , and is in the Turba , and so there is a perceptible source quality or pain .

13. It is a dying and yet no dying , but a will of Dying , viz. an Anguish in that same Substance or Thing , which is introduced into the will .

14. And that causeth that all things pant after God , and yet cannot reach him , and that maketh Anguish and Sorrow for the Introduced Evil , * * Note . the Soul continually thinking , if thou hadst not done this or that , thou mightest have attained the Salvation of God , and so the Evil Substance Matter or Thing done or committed , maketh the Eternal Despair .

15. Therefore we say , that no Soul Dyeth , be it in God , or in Hell , and its Substance or Doings remain standing Eternally to the Glory of God's Wonders .

The Twentieth Question . How the Soul comes or returns to God again .

1. THis is clearly enough explained already , that it hath been spoken out from God's Mouth , and by the Holy Spirit created into the Image of God .

2. Therefore if it continue so , then , when it passeth out of the Earthly Life , it is clearly in God's Mouth ; for it is in God's Body ; No Source Quality or pain toucheth it .

The One and Twentieth Question . Whither the Soul goeth when it departeth from the Body , be it Saved or not Saved .

1. HE that understandeth rightly the three Principles , hath here no further question : for the Soul goeth not out at the Mouth , for it went not in at the Mouth ; but it passeth only out of the Earthly Life , the Turba breaketh off the Earthly Life , and then the Soul remaineth standing in its Principle .

2. For , the Body doth not lay hold of it , no Wood nor Stone layeth hold of it , it is thinner than the Air , and if it hath God's Body , then it goeth directly as a Conquerer quite through the Turba , viz. through the Anger of God , and quite through Death , and when it is through , then it is in God's Body :

3. It continueth with its here-made-Wonders and Substance or Matters and Doings , it seeketh God's Majesty and the Angels Face to Face .

4. Where it is , it is in the unsearchable World , where there is no End nor Limit , whither can it then go away from thence ? * * Mat. 24. 28. Luke 17 37. Where the Carcase is , thither the Eagles gather together : It is in Christs Flesh and Blood , with Christ its Lord .

5. And though it should go a Thousand Miles , yet it would be in that Place where it was when it went forth , for in God there is no Limit , near and afar off is all One , in him .

6. It is as swift as the Thought of a Man ; it is Magical , it dwelleth in its * * Or Works and Actual Thoughts , Words and Deeds which it Exercised in this Life . Wonders , they are its † † Therefore in our Fathers house are many Mansions or dwelling places or particular Houses House or Mansion or Habitation .

7. The Substantiality Externally without it , is Paradise , a springing or sprouting , blossoming and growing , of all bright fair Heavenly Fruits : As we have all sorts of Fruits in this World , which we feed on in an Earthly Manner : So also there are all manner of Fruits in Paradise , which the Soul may Eat of , they are in Colour and Vertue and Power as also in Substance , not as a Thought , though they are as Thin and Subtile or pure as a Thought , yet Substantial , comprehensible to the Soul , palpable to be felt and handled , full of Vertue and Power , also Jucy or full of the Sap of the Water of Life , all from the Heavenly Substantiality .

8. The Heavenly Body of the Soul , is from the Pure Element , out of which the Four Elements are generated , and that giveth or affordeth flesh , and the Tincture , Blood ; the Heavenly Man is or consisteth of Flesh and Blood , and the Paradise is the power or virtue of the Substantiality : It is Heavenly Earth , not comprehensible to our outward Reason .

9. But we will now once more teach another A. B. C. All have not Christ's Flesh on them in this World hidden in the Old Adam , indeed of very many scarce one , onely the Regenerate , who are gone forth from their own Will into Gods Will , in whom the Noble and Precious * * Mat. 13. 31. Ch. 17. 20. Luke 17. 6. Grain of Mustard Seed is sown , there a Tree is sprung up and grown .

10. Most Souls go from the Body without Christ's Body , but they hang by a Threed , and are in their Faith at last entered into the Will , which Souls are indeed in the Spirit in the Image , but not in the Flesh .

11. They wait for the last Judgement Day , wherein the Image , viz. the Body will go forth out of the Grave out of the first Image , for God will awaken or raise it up through Christ's Voice , even that Image which Adam had in his Innocency , which is sprouted or grown with or by Christ's Blood .

12. But the Earthly Body shall not touch it , that must also in the Turba come before the Judgement , but after the Sentence of the Judgement the Turba swalloweth it up , and the wonders only remain standing .

13. Understand us aright thus ; Those Souls which must thus wait for their Bodies at the Last Judgement Day , they continue with their Bodies in the still Rest without feeling any pain , till the Last Judgement Day , but in another Principle .

14. They have in the Earth no Darkness , also no Majesty , but they are in the One onely still-Liberty in Rest , without pain , without touching of the Body ;

15. But they see their * * Their Thoughts Words and Deeds but Act nothing with them . Wonders , yet they perform nothing in them , for they wait upon God , and are in Humility ; for they are sunk down through Death and are in another World ; but there is yet a Cliff or Gulf , between them and the Holy Souls in Christs Flesh and Blood , yet not a Principle , for they are in one and the same Principle .

16. But a Spirit without a Body , hath not that Might or Power , as that Spirit which is in the Body , therefore they are in the Rest , they are under God's Altar ;

17. When the Last Judgement Day cometh , it will then go forth , and eat of God's Bread , and put on God's Body , as is mentioned in the Revelation of John , where the Souls * * Rev. 6. 9 , 10 , 11. in white Garments under the Altar ; say , Lord when avengest thou our Blood ? and it is said to them , that they should rest a little while , till their Brethren come to them , which shall be slain for the Witness of Jesus .

18. But the wicked Souls have another place , viz. in the most innermost , which also is the most outermost , in the Darkness : those Souls dare go no whither , they remain directly with the Body , in their Substance or Doings , but not in this World ; also they do not touch the Earth .

19. They are indeed powerful over the Earth , they can open it without Substance or Labour and Feeling , but the outward principle they have not , they are not powerful enough over the outward Spirit , and yet it can a long time play jugling Tricks in the † † Astral starry or Airy Spirit . Sydereal Spirit .

20. As many of them appear again in the Starry Spirit , and seek rest or Abstinence , also cause much terrour and hurliburly in Houses , all which they do through the starry Spirit , till that be consumed , and then its Pomp lyeth in the Darknesse , and expecteth the Last Judgement .

21. Our Babel saith , it is the Devil which goeth about so in the form or shape of the Soul ; indeed there are right Devils enough with a Damned Soul ; but it is not a very Devil , such a one , as is in the Abysse , and very readily plagueth the Soul in the time of the Body , in the Abysse of the Soul .

22. Though indeed it is not difficult for him to put on a Deceivers Hypocritical Garment , he can easily put on an Outward Garment , to seduce and to terrifie Man .

23. But this we must complain against Babel , that she is so altogether blind , and hath so little knowledge of God : she hath cast away the true Magia and Philosophy , and taken in the Antichrist ; now she wanteth Wit Ingenuity or Understanding ; she hath Art , but only Wit and Understanding faileth her and breaketh , she hath broken the Looking-Glass , and seeth with Spectacles .

24. What shall a man say ? the world is blindfold , men draw it into a Snare , and lead it captive , and it seeth it not , and it were indeed free , if it did but see it , there is wicked knavish Cunning in the String men bind it with : Thou wilt soon become seeing , it is bright day , only * * Psal. 44. 23. 121. 4 , 5. Awake thou keeper of Israel .

25. Thus beloved Friend , be informed of this , that there is great difference of Place and Condition among Souls , all according to that into which a Soul is entred . Is it holy and born anew or Regenerate ? then it hath a Body , which waiteth only for the Wonders of the Body , at the last Judgement Day ; it hath comprised them clearly already in the Will , but they shall stand before the Judgement at the Last Day : All Souls the Good and the Evil , every one shall receive its Sentence and Wages :

26. The Holy shall be set in the sight of the Wicked , that they may see and tast the Causes of their Source and Torment .

27. If any shall conceit a several place or space , where they shall sit one among another , that is quite contrary to the Magia ; every one is in its own Land Soyl or Countrey , and not bound to the place of the Body , but it may be where it will , and and then wherever it is , it is there either in God or in the Darkness ;

28. God is every where , and the Darkness is also every where ; the Angels are also every whery ; every one in his own Principle and in his own source or quality .

29. The Conceits of outward Reason , without apprehension and knowledge of the Principles is a fighting with a shadow in a Looking-Glass ; If I did ask a Thousand times , and should be alwayes answered something concerning God , if I were but still in Flesh and Blood ; I should look upon it as Babel doth , which supposeth the Soul goeth up into a Heaven above the Stars ; I know nothing yet of that Heaven , and I can well forbear being there .

30. It is indeed above , and there are the Angelical Prince-Thrones , but this * * Eye or Globe . Eye of this Aether , is OUR Principality and our Kingdom .

31. Indeed it is all one with them that are in the UPPER Heaven and with them that are in OURS , but our Creation and Substance or Doings is in our Aether ; A Soul may well go thither if it desireth , it will be very lovingly received and entertained by Gods Angels .

32. For there is the same Substance of God with them as with us , and this only is the difference , that they have Angelical works among them wholly pure without spot or Blemish , and we have the Great Wonders , therefore they delight also to be with us , and they are besides that , † † Heb. 1. 14. Our Ministring Servants during the Life of the Body , and resist the Devil .

33. Now being the Angels are in this World in the Holy Principle , whither should the Soul then first go ? perhaps into Pride as Lucifer did , might Babel think ; O no , it remaineth in Humility , and looketh upon Gods † † Or Works . Wonders ; as God's Spirit goeth , so that goeth also .

The Two and Twentieth Question . What every Soul departed doth , whether it rejoyceth or no , till the Day of the Last Judgement .

1. THis Question compriseth or treateth of the richly Joyful Glorious Gate to the apprehension of the * * Or Souldierly triumphant prize-Garland . Victorious Garland of the Soul .

2. When a beloved Son travels abroad , for Arts and Sciences and Honour into a strange Countrey afar off , he often thinketh of Home , and of the time of return to enjoy his Parents and Friends ; he rejoyceth at the thought of that day , and waiteth for it with inward Joy and Longing , and exerciseth himself in his † † Substance or Matters business and employment . affairs , that he may get also Art and Ingenuity or understanding and experience , wherewith he may rejoyce his Parents Kindred and Friends .

3. In like manner we offer to your Mind , and give you this to Consider of , that the Soul without the Body , hath great inward Joy , and waiteth for the last Judgement Day , with great inward desire , when it shall get its bright fair Holy Body with the wonders again .

4. Also its rest in its Will , where then it seeth its works according to the kind and manner of the unsearchable Magia , which it will first get in the Figure at the last Judgement Day , with the New Body out of the Old .

5. And it is highly apprehensible and perceptible to us , but in the Spirit according to its knowledge , that the blessed Souls , rejoyce in their here-Exercised-Labour , and do exceedingly recreate themselves in their Wonders which they see Magically ; For those which have brought many to Righteousness , those have their wages in the Magia in the Will , before their Eyes .

6. Those who have suffered much persecution for the Truths sake , they see their bright Triumphant Garland , which they shall at the Last Judgement Day , set upon the New Body .

7. Those that have done much good , shall have it shining in the Will before their Eyes .

8. And they that have been for Christs Doctrine and Truths sake , despised persecuted and slain , their Tryumphal Victory is before their Eyes , like one that hath overcome his Enemy in Fight , and represents the Victory before his King and Prince , which he hath in Great Honour and Glory , where his King receives him with great Joy , and keeps him by him as his faithful Assistant .

9. Now what joy is in these , we have no Pen to Write ; only we apprehend that those for the most part , in this world have put on God's Body , and so are in greater Perfection then the other ; they wait for the Last Judgement Day , with Great Joy Honour and Glory , when their Works in the Heavenly Figure shall pass before their Eyes , and the wicked shall see † † Acts 9. 5. against whom they have kicked .

10. Every such Soul rejoyceth in great Hope before the Face of God , at that which shall befall it : for it apprehendeth its wages , but cannot receive that without the Body , for it hath done its Labour in the Body , therefore it will get that again also which will follow after it in the New Body .

11. For although the highly pretious Holy Souls have in this world put on Christs Body , so that they stand as an Image of God in Heaven , yet all their works have been made or wrought in the Old Body , which was God's Looking-Glass , and they shall in the Resurrection be presented to them in the Figure exactly Heavenly in their Body .

12. For the first Image which Adam was before the Fall , is become Regenerated in Christ , and will be put on to the Soul again with its Wonders , and though it hath Gods Body aforehand , yet the Wonders stand in the first Image .

13. But the Turba , with the outward Kingdome of the outward source or quality , is gone , for it was a Looking-Glass , and is now become a Wonder ; It liveth without Spirit as a Wonder , and will be put upon the Soul in great clarity or Brightness from the Light of God : which the Holy Souls rejoyce at exceedingly , and wait for it with great longing .

14. And we present to your apprehension , that every blessed Soul † † Mat. 29. 6. 7. trimmeth its lamp , that it may go to meet its Bridegroom at the Last Judgement Day , they renew their Wills continually , and consider how they shall rejoyce in their New Bodies in the Wonders with all holy Men and Angels ; there is a Continual rising up of Joy in them , when they think of that which is to come , every one according to their vertue or capacity .

15. As their works have been different upon Earth , so also is their Hope ; for a day Labourer who hath done much service , rejoyceth at his wages , so also here there is a friendly Substance of Solace among them and in them .

16. All scorn and blasphemy laid upon them , which they were not guilty of , is a great Victorious Honour and Glory to them , that thus have suffered in Innocency wrongfully , and put on Patience in Hope , and this they have moreover , that death cannot take from them nor add to them , the Soul taketh along with it what it hath comprehended .

17. Their often hearty Prayers well wishing and well doing to their Neighbour , is their food , which they eat , and rejoyce themselves , till their New Body shall eat Paradisical Fruit.

18. But those which have put on God's Body here , they eat without Ceasing at Gods Table ; but the Paradisical Fruit belongeth to the Body of the Wonders , which shall arise out of the Grave , which was created in Paradise : For it was made out of the beginning , and bringeth the End with the Wonders again into the Beginning .

19. And wonder not , as if we speak , as likely we are understood in your Eyes , concerning TWO Bodies of the most holy Saints , indeed there is not two of them , It is but ONE ; consider only how God's Substantiality filleth all , and that is God's Body , which is in this Life , put on to the holy Souls .

20. For they cast their Will into God's VVill , and so they receive also God's Body , which filleth All : their VVill dwelleth in God's Body , and eateth in God's Body , of God's VVord , of God's Fruit , of God's Power and Vertue , and Christ is in God , God is become Christ :

21. Thus they carry about them Christs Body in God , and yet nevertheless wait for their First Adams holy Body with the VVonders , which shall be put on them with Paradisical source or quality .

22. For , God's purpose must stand , he created the first Body in and for Paradise , it should remain eternally therein ; It must go in thither again , and the Soul upon the Cross of the Number Three , into the Mouth of God , from whence it came ; and and yet the whole Person with Body and Soul remaineth one in another ; but God filleth all in All.

23. O , that we had a Humane Pen , and could according to our Apprehension write it down in your Souls-Spirit : How would many convert out of Sodom and Gomorra , out of Babel and the Covetous proud valley of Misery , which yet is but Anguish and Source Quality or Torment , full of fear pain and terrour .

24. Thus we give you to apprehend , and give you highly to consider of , the Lamentable and Miserable State and Condition of the Damned Souls ; what they have to Expect , and but briefly , because the next question doth it at large .

25. Their Expectation is like a Captive imprisoned Malefactor that continually listeneth , when any thing stirreth , when the Executioner should come and execute Justice , & give him his Reward ; so also they :

26. They have a false evil or wicked Conscience , which gnaweth them , their sins present themselves continually before their Eyes , their works they see also Magically ; they see all the injuries and unrighteousness they have done , their vanity and voluptuous wantonness , their unmeasurable Pride pomp state and surly highmindedness , they see their Oppression of the Needy and Miserable , their scorning and domineering Implacableness .

27. Their false or wicked Refuge Confidence and relyances flyeth from them , their Hypocrisie and slattery , was but a fighting with a shadow as in a Looking-Glass , it did not reach the * * The Heart of Gods Love shed abroad in their own Hearts . Heart of God , these stand indeed before them in the Magia , viz. in their Will & Mind visibly , but when they seek and search therein , then they stir up the Turba of the Fire , which will alwayes consume the Looking-Glass , and then there is fear and terror .

28. For , they see and know , that at the Last Judgement Day , all shall be tryed by the Eternal Anger-Fire of God , and they feel very well , that * * 1 Cor. 3. 15 : their works will remain in the Fire .

29. This doth astonish even the Devils , when they consider their Fall , which now standeth in , or lyable to , God's Judgement , expecting what he will do , which the Holy Scriptures mention sufficiently to us , especially the Judge Christ himself .

30. And thus we give you to understand the total Miserable Estate and Condition of the Damned , so that when they should trim their Lamps for the Bridegroom , then they tremble , and their works wound them , which yet the Turba continually sets before their Eyes .

31. Now those that are highly Damned Souls , are Desperate , they renounce God , they Curse and Blaspheme him , and are his Enemies to the utmost .

32. They hold their Cause to be just , they resolutely set themselves against God , and think thus with themselves , Is there Fire with him , so are we Fire ; Is there source quality or Torment with him , so will we climb up in the Fire quality or Torment above God and Heaven ; what care we for humility , we will have the Might Power and Strength of the Fire , we will be above God , we will do Wonders by our own Power Might and Ability .

33. We have the Root , God hath but the Glance ; let us be Lord Paramount , God shall be our Servant ; our Mother is his Life , we will at once destroy his strong City , and Fortress .

34. They have the same thoughts that Souldiers have , who storm Walls Forts and Towers , and think the City is their own , though it cost them their Lives . Understand us thus , as there is a Hell , so there is a Heaven , and as there are Inhabitants in the one , so there are Inhabitants in the other , and that in God is a Great Wonder , all standeth or serveth to his Glory .

The Three and Twentieth Question . Whether the Wicked Souls without difference in so long a time before the Day of Judgement , find any Mitigation or Ease .

1. A Thing that goeth into an Eternal Entrance , that is also at the Eternal End ; who will or can give any thing into the hand of him that is a far off , and is not present , that so he might have the thing given him ; surely that onely is given to him , which is in that place where he is ; and a thing that goeth forth with its Will out of its self , can receive nothing within it self , for it desireth nothing within it self .

2. Thus is the Wicked in this World inclined , he is gon forth with his Will out from himself , into Covetousness , into Pomp Pride and Voluptuousness , into Blasphemy , Gluttony and Drunkenness , Whoredom and Wantonness , his Will is continually Conversant in scorning and despising the Miserable , in disgracing and Contemning , plaguing and vexing the Righteous , and to tread him under foot with Power and Authority .

3. The Right and Truth he hath mixed with Lies and Falsities , and continually * * Job 15. 16. swallowed down unrighteousness as a Cow doth Water , his going forth hath been bitter Anger , and that he hath esteemed to be his Might and Power , his Will hath been willfulness , he hath done what he listed , he hath Danced after the Devils Pipe , and hath only entered into Covetousness , he hath accounted his Money and Goods for his only Treasure , into which his Will and Mind hath continually entered .

4. He hath not entered into himself and sought the Love , much less Humility , the Miserable and needy have been accounted his Footstool , he hath oppressed them without Measure , and hath counted that for Art and Wit , when he could Circumvent the simple , and take away the Fruit of his Labour ; he hath supposed he hath used good Policy in it , that he might gain somewhat to himself , that he might be able to do what he will , thus artificial is he and dextrous , and standeth in Great VVisdom .

6. All this and much more he hath framed in his VVill and Mind , and therewith hath he filled the Image of his Souls-Spirit , and all standeth in its Figure , and now when the Body deceaseth , then hath the Turba comprised all this in the Spirit .

7. And if the Spirit would now go into it self , then the Turba goeth alone with it , and seeketh the Ground , viz. the Souls Root , and so the Fire doth but there become kindled .

8. And we give you to understand that the Souls of the VVicked have no Mitigation ; it is their best Mitigation and Joy , when they clime up in their Will and Mind with their here-acted Works and Matters , and they desire still continually to do those things , it grieves them if they have not sufficiently oppressed an honest or vertuous Man .

9. Their Will and Mind is just as it was here ; they are Spirits of Pride as the Devil is , also of Covetousness , and so they swallow down their Abominations which they have here * * In Thought Word or Deed. Acted : Their Joy is onely to think how they will despise and scorn God , and be their own Lords and Masters , that is their Ease and refreshment , and no other .

10. For , where will they get any other Ease ? They dare not for shame lift up their Eyes to God , and they dare not fly to the Holy People which they have here despised , they are ashamed of that , for their falshood and wickedness smiteth them on the Face continually , and their Malice and Wickedness riseth up from Eternity to Eternity : If they think of the Last Judgement Day , then Fear and Terrour ceaseth on them , they had rather let that thought alone and recreate themselves with high-mindedness .

11. And that is also a Wonder , and the Greatest Wonder of all , how out of an Angel such a furious Devil is come to be .

12. Thus is the Might and Power of the Anger in God , become manifested ; for God hath manifested himself , according to both Eyes , viz , . both in Love and Anger , and Man standeth free , he may go into which of them he will , God casteth none into Anger , the Soul casteth it self thereinto .

13. But know this , that the Anger hath set its Jaws wide open , and draweth mightily , and would devour all , for it is the Covetousness and Pride , above humility :

14. And so the Love and Humility have also set open their Jaws , and draw with all their Power and Vertue , and would draw all into Love into Heaven .

15. Now into which soever the Soul departeth there it is , and in that it groweth , be it either in Love or Anger , in that Tree it standeth , and from thence is no deliverance in Eternity ; here in this Life the Soul is and standeth in the † †

Angle in the Ballance or even weight , and can if it have been Evil , become regenerate in the Love ; But when the * *

Angle or Ballance breaketh , then it is past recovery , it is afterwards in its own Countrey , in its own Principle .

16. Now who shall break or destroy that which is Eternal , where no breaker or destroyer can be found ? for it is its own Maker or Framer ; whence will another Turba come , when a thing is in the Eternity , where there is no limit more ?

17. And that yet you may see that God willeth not the Evil , he causeth his Will to be made known ; * * Mat. 21. 34 , 36. He sendeth you Prophets and Teachers , and giveth them his Spirit , that they may warn you ; now if you will not Convert , then you let the Anger withhold you , which is also your Wages & your Kingdom .

18. It is grievous to you that you should be snatched from your own will , from your Pleasure and Voluptuousness , your Pride your sumptuous delicate Life ; go to , so will the Hellish Dregs hereafter relish pleasingly also .

19. We teach you the Cross , and the Devil teacheth you pleasure , now you may lay hold of which you will , and that you will have , whether it be Love or Anger .

20. We labor for you , and you despise us ; what should we do more for you ? are we not your very slave ? If you will not convert , away , and take that which is yours with you , and we will take that which is ours , and so we are Eternally parted .

21. We will still work in our Day-Labour , and do what we are Commanded to do * * Mat. 13. 30. in the Harvest , we shall come one before another , and there you will know us , and do that to your selves , which you had done unto us here , this we should not hide from you , but speak what we see .

The Four and Twentieth Question . Whether Mens Wishes profit them any thing , or sensibly come where they are ; or not .

1. MY beloved Friend , look upon the † † Luke 16. 20. to 24. Rich Man , and Poor Lazarus , and so you shall find that there is a Great Cliff or Gulf , between them and us : so that those that would with their Prayers and Will , go to them , cannot , neither can they come to Us ; there is a Principle between us .

2. The Prayers and Wishes of the Righteous penetrate into Heaven , and not into Hell ; also the Scripture saith , Out of Hell there is not Redemption , they lie in Hell as Dead Bones , they Cry and none heareth them ; No Prayer availeth them at all .

3. And though many Pray for the Damned Souls , yet their Prayer continueth in their own Principle ; and goeth into Heaven , not into Hell : out of Hell there is no Recalling , saith the Scripture .

4. Ye know what Christ said to his seventy Disciples , † † Mat. 10. 12. Luk. 6. 49. When ye enter into a House , Salute that House : if the Child of Peace be in it , then will your Wish and Salutation rest upon him ; if not , then your Wish returneth to you again : so it is also there .

5. No good Wish goeth into Hell ; but it is thus , if the Wicked leave much falshood wickedness and deceit behind him , so that Hell Torment is wished to him in the Grave , that goeth to the wicked Soul , that is the Wish that cometh where they are , that they must swallow up into themselves from their here-made , acted or committed , Abominations , that is their food , which the Living send after them .

6. But yet very wrongfully , and it doth not belong to God's Children to do so , for they sow thereby into Hell , into God's Anger , they should have a care that they do not reap the same in the Harvest which they have sown : assuredly if Repentance and Conversion be not exercised , it will be no otherwise .

7. Further , we offer you this according to our apprehension in the Spirit , not according to the outward Man , in Conceit and Opinion , but according to our Gift ; that it is with the Soul , which thus hangeth by a Threed , and yet at the last in the End entereth into sorrow , and so layeth hold on the Kingdom of Heaven by a Threed , where Doubting and Believing is mixt , it is with such a Soul in this manner , that a Hearty Prayer and Wish , cometh to them , which with total Earnestness presseth to the poor captive Soul into its source quality or pain .

8. For that Soul is not in Hell , also not in Heaven , but in the Gate in the Midst in the source or quality of the Principle , where Fire and Light part , and is detained by its Turba , which continually seeketh the Fire , and then that comprehended little Twig or Branch , viz. the weak Faith , sinketh down in it self , and presseth after God's † † Barmherty igkeit . Warm-heartednesse . Mercifulness , and giveth it self patiently into the Death of the sinking down , out of the Anguish , and that sinketh down out of the source quality or pain into the Meekness of Heaven :

9. And though many a Soul be deteined a † † Tedious while . competent time , yet can the Anger not devour that little Faith , but must at last , let it go .

10. But what that is , I leave to them to try , who wilfully and obstinately persevere or continue in sin , till their End , and will then first be Blessed , then the † † Pfaff . Priest must make him Blessed , he should consider it .

11. But this we say , that a Mans Hearty fiery or Zealous Prayer cometh to them , for a Faithful Earnest Prayer hath Might and Power to break open the Gates of the Deep : it breaketh open a whole Principle : and seeketh or searcheth , and if there be any thing therein that its Will or Mind is capable of , then it taketh hold of that , viz. the Poor Soul in its sin source quality or pain , layeth hold on its loving Brothers divine Earnest Will ; so that it becometh strengthened , and can sink down out of the Anguish in his Brothers Spirit and Will , through Death , and attain God's Kingdom .

12. But into its Glorification he cannot help it , for that shineth out of the Souls own Substance or Doings and VVill : also the Soul of a Neighbour goeth no further with him , though that is not the Soul ; but the Souls Spirit that doth this , then into Death , where the Anger severeth it self ; where it is freed from the fierce VVrath , and then the Spirit passeth or entereth again into its Soul :

13. Here in Popery much Jugling hath been contrived , with † † Seel-Messen . Souls-Meals . Masses for Souls , only for the sake of Money ; but it hath been a Gross deceit of the Babylonish * * Pfaffen . Priests , for earnestness is required to strive with and Overcome the Anger of God .

14. VVe say assuredly , and readily acknowledge it , that the Congregation of Christ hath great Power and Authority , to Ransome such a Soul : if it be fervent , and do it with earnestnesse , as it was done in the first or Primitive Churches , when they had Holy People & Holy † † Priester . Priests , whose Service and Ministry was Earnest :

15. They have indeed effected somewhat , but not in such a kind and way as the † † Bapst . Pope Boasteth , that he hath the Key , he can let a Soul out with his Blessing when he will , if a man will give him Money ; but that is a Lye .

16. Is he HOLY ? then he beareth the Great Mystery , and is Christ's Shepherd over his Sheep , and then he shall with the Congregation , in Great Earnestness , press into God in great Humility , and come to the Place of the Poor Soul , but NOT for Money .

17. In Money there is alwayes Covetousness , and it never reacheth the Earnest Principle , the Prayer of the Covetous entereth into his Chest , we say , that all whatever is done and administred in the Churches of Christ for Money , belongeth to Antichrist in Babel , for they hang their Hearts upon it ; it were better Men did give them Meat and Drink , and other Necessaries , and no Money , and then they would not so set their Hearts upon it .

18. VVhat can that Spirit seek and find in the Mystery , which is not it self in the Mystery ? O , there is a great deceit herein , when it comes to be Day , you will see that it is so ; you are still in Darkness in the Mystery , Babel hath so blinded you .

19. And therefore it is , that you have looked upon Art and Favour , and not upon God's Spirit ; are not exceeding errours † † 2 Thes. 2. 11 , 12. and strong delusions come upon you , that you believe lying Spirits , who speak in Hypocrisie and Deceit , and ye depend hang and cleave to them , and commit Hyprocrisie with Errour , and exercise flattery with delusion ? See what the Revelation of John , and Daniel say to you ; It is Day , the VVages will soon follow .

20. You have now Teachers , which suppress and throw to the ground the First or Primitive Church with its Spirit ; prove and try them and you will find , that for the most part they are VVolves and Harlots , which first sprung up and were generated in the Primitive Churches , when Men slept , and they will indeed devour the VVhore .

21. But prove and try them , they are VVolves , sent from the Turba , they must do it , God suffers it to be done , and will have it done , that so he may with one Besom sweep out the other ; but they are Besoms , and will after the finishing of the VVonders of the Anger , be given up to the Turba together .

22. Suffer this to be said to you by this Spirit , it is your Own Prophet , it is generated out of your Turba upon the Crown , awake or else you must thus be devoured by one another .

23. For No stranger consumeth you , but your own Turba , which is come to the Limit ; boast not your selves of a Golden Time , it is a Time of Wonders .

The Five and Twentieth Question . What the Hand of God , and the Bosom of Abraham are .

1. THis is indeed sufficiently explained already ; for it is the All-Substantial or All-Being , every-where-presence of God ; but in its own Principle ; as the Rich Man , who was in Hell , could not prevail with Abraham to send Lazarus to him with a Drop of Cold Water , to cool his Tongue in the Flames , Abraham said there was a great Cliff or Gulf between them , that is a whole Principle .

2. The Bosom of Abraham is thus to be understood ; Abraham was the Father of the Faithful , and God gave him the Promise , that in his Seed all People of the Earth should be Blessed ; this was to be understood in the Messiah Christ , who would become Man in the Faithful ; and as in Abraham's Seed he became Man , so he would also become Man in the Children of the Faithful , and bless them .

3. And this is now the Holy Christian Congregation generated in Christ , that is the Bosom of Abraham , & we are in Christ all one Body , and to Abraham was the Promise Given , he was the Patriarch , or Arch-Father ; and we are all become generated in that Promise , understand , in the New-birth in Christ , and are in that Bosom , which taketh us into it .

4. When we through earnest Repentance , enter into Abrahams Promise , then we go into the Bosom of Abraham , viz. into Our Promise , and in the Bosom of Faith Christ becometh generated or born in Us , and that is the Fulfilling .

5. Thus we are in Humility with Lazarus in the Bosom of Abraham ; for Christ is Abraham , and to Abraham was Christ Promised , now he hath him , and we with him , and thus we come into his Bosom , and are his Children in the Promise , and CHRIST is the Fulfilling .

6. Thus we sit in the fulfilling in the Bosom of Abraham , and are Abraham's Seed according to the Spirit . Here ye blind Jews , open your Eyes , what did Abraham in the Circumcision signifie ? nothing else , but that Sin should in the Blood and Death of Christ , who shed his Blood for the Children of the Faith of Abraham , be drowned , and in that Blood as in a Heavenly Tincture become Regenerate again .

7. Abraham and his Children drowned Sin in their Blood in the Faith on Christ , who in their Blood was to become Man , and now it is fulfilled , and therefore hath God set the Seal of Faith in the Substance , and now we are and should be born a new or Regenerate in the Real Blood of Christ .

8. Christs Blood taketh away the Turba from us , and we rise again in his Blood , as a New Man out of the Old , and bear or carry Christ's Image , Christ's Flesh and Blood in us in Our Image , if we are the Children of Abraham and Not Ishmaels .

9. For to Isaac belong the Goods of the Image of the Body of Christ ; the Circumcision is Ishmaels , for he converseth about Works , but the Goods are Isaac's , and Ishmael shall at Last dwell in Isaac's Tents ; but the Kingdom belongeth to Sem.

18. † † Rom. 11. 6. Not out of Merit by works have we Isaac's Goods , but out of Grace , out of Gods Love , we cannot attain it with the work , but in the Faith , * * Phil. 2. 13. in the Will and Deed , in the Entering in .

11. But he that entereth into † † Herrschafft . a Dominion , which is not his own by the right of Nature , he entereth into it by the Grace and Favour of the Giver or Donor ; why is the Servant in the House Angry and Discontented at it that the Lord is so Good and Gracious , and giveth a stranger the Dominion ?

12. We were Strangers , and the Work was in the Family , but the Lord hath given us the Promise in Paradise , he would bestow upon us again his Kingdom out of Grace ; he left Cains Offering , but to Abel he gave the Kingdom of Grace , for Abel sought it in the Spirit , and Cain in the Work .

13. Thus understand how God's Kingdom is Magical , for , the first Will attaineth it , and the Will in the Substance or Work NOT , for it remaineth in the Substance or Work ; but he that goeth free , findeth the Eternity , and the Kingdom of Grace therein , and the Promise with the Substance or Work together ; and then the Work dwelleth in the Will , and is the Wills Houshold Servant ;

14. Thus ye understand , if ye be seeing , the whole Old Testament , this is the Only Ground , but comprised briefly ; and if we come to write upon Moses , you shall find it wholly : and thus we have shewen you the right and true Ground of the Bosom of Abraham , and of the true Christian Religion .

15. Whosoever teacheth otherwise is of Babel , beware of him , he hath not Christs Spirit , but he is Ishmael , and seeketh or gropeth in his own conceit .

16. O thou VVorthy and Pretious Christendom , be yet seeing , else it will no more shine so clearly to thee , go yet to Lazarus into Abrahams Bosom .

The Six and Twentieth Question . Whether the Souls of the Deceased , take care about Men , their Children Friends and Goods , and know see like or dislike their Purposes and Undertakings .

1. MY beloved Friend , this Question is above all humane Reason , and knowledge according to Outward Reason ; but being we are Abrahams Children , therefore we have Abrahams Spirit in Christ ; And as Abraham looked backward upon the Promise in Paradise , and forward upon the fulfilling of the Promise , so that he saw in the whole Body of Christ , what was to be in the Middle , † † Joh. 8. 56. and saw Christ afar off ; so also we .

2. And being you so vehemently long after the Great Mysteries , and desire them with earnest seeking , giving God the Glory , and accounting your self in your high knowledge very unworthy of it , and so humbling your self before God , therefore God also giveth it you , though by so slight and mean an Instrument , who accounts himself much more unworthy , yet doth not desire to resist his Will , thus you are the finding in this Hand , and the Cause of attaining it .

3. For this Hand , knew nothing of the Mystery , it sought only Abrahams Faith , but Abrahams understanding was also given to it , which you have caused by your seeking .

4. Now see that you attain also Abrahams Spirit , which hath written in the Knowledge and Apprehension of this Hand : we will set you it down in a Brotherly manner , for we are not your Lord in the Mystery , but your Servant .

5. Apprehend us aright , we are Lazarus , and you are in respect of us to be accounted Abraham ; you have laboured much more then we , but we are fallen into your Harvest , not of Merit but of the Grace of the Giver , that no Tongue might boast before God , and say , this hath my Vnderstanding done .

6. You ask a high Question , I understand it not ; for if I should apprehend it , then must I be in the Departed Soul , and must be in that Souls Spirit & apprehension .

7. Nevertheless , being we are in Christ one Body , & have also Christs Spirit , therefore we see all in Christ , out of one Spirit and have its apprehension ; for he is in us become Man , and all Holy Souls are our fellow Members , ALL begotten from or out of ONE , and we have all , one Will in Christ , and the right and true Bosom of Abraham .

8. And so now we have gotten Might and Power to Manifest or Reveal unto you that Hidden thing in Christ ; for our Soul seeth in their Souls , not that they press and come to us , but we press and go to them , for they are in Perfection , and we but in Part.

9. And Now we can Answer you , not from Reason of the outward World , but from or out of the Image of Christ , and out of his and our Spirit .

10. You ask whether the Souls Departed take care about Humane Matters or Doings , and see , like or dislike them ? Now this is to be understood in Three several wayes , as to Three sorts of Souls , as indeed there are Three distinct kinds of them .

11. First . I. concerning the Souls that have not yet attained Heaven , which-stick in the source quality or pain in the Principle in the Birth , these have still humane Matters with the works on them , and they search diligently after the Cause of their Detention .

12. And therefore many of them come again with the Starry Spirit , and walk about in Houses and other Places , and appear in Humane Shape and Form , and desire this and that , and often take care about their Wills and Testaments , supposing thereby to get the Blessing : of Holy People for their Rest and Quiet .

13. And if their Earthly business and Employment stick in them and Cleave to them still , then indeed they take care about their Children and Friends , and this continueth so long , till they sink down into their Rest , so that their Starry Spirit be consumed , then all is gone as to all care and perplexity , and they have no more feeling knowledge thereof , but meerly that they see it in the Wonders in : the Magia .

14. But they touch not the Turba , nor seek what is in this World , for they are once sunk down from the Turba through Death , they desire that no more , neither do they take any more care , for in care , the Turba is stirring ; for the Souls Will , must enter with its Spirit into Earthly things , which it would fain forsake , for it hardly got rid away from them before , it would not cumber it self to let in the Earthly Spirit again .

15. This is an Information concerning that one part or sort of Souls : and we speak freely and certainly , that this Part or sort , do no more , after they are come to Grace , purposely , take care about Humane Earthly Matters : but about Heavenly Matters , which come to them through Mans Spirit , they see them , and have their Joy therein .

16. But there remains this still to be said ; that a Living Man hath such Power and Authority , that he can with his Spirit reach into Heaven to the Souls departed , and stir them up , often in a Question , or a hearty Desire : but it must be Earnest , there belongeth Faith to the breaking open of a Principle .

17. Such a thing we see in Samuel the Prophet , whom the King of Israel raised up , that he might manifest his Will to him ; though some look upon it otherwise , of whom we say they are blind without apprehension or knowledge , and speak their School-Conceits , and make meanings and Opinions , about that they have no knowledge of in the Spirit , and that is Babel .

18. And secondly , II. The second Part or sort , which sink down in their Dying without a Body , they are with the first sort , which are now sunk down further then they were , all in one and the same Place of the Principle , these all take upon them no evil business or Matter , wherein the Turba sticketh :

19. But as concerning the Living honest vertuous Souls which send their works with their Spirit and Will to them , they rejoyce therein , and are so Courteous and Friendly and Ready , that they appear to Men Magically in their sleep , and shew their Good Wayes , and often reveal Arts and Skill to them , which lie deep hidden in the Secret or Arcanum , viz. in the Souls Abysse .

20. For , while the Earthly Spirit draweth the Mystery before the Soul , and holdeth the Soul Captive in the Mystery , the Souls Spirit cannot alwayes reach the Deepest secret or Arcannm of the Soul : But after the departure of the Body , the Soul is free , and especially without a New Body , that Soul seeth it self , and also its Wonders , it can indeed to one that is living , shew somewhat in the sleeping Magia , if the Man be honest or vertuous , and hath not awaked the Turba : for Dreams are all Magical , and thus the Soul without a Body is in the Magia of God .

21. Thus know , as concerning wicked Matters or Doings , the Soul which is departed from the Body , entereth not into them , unless it be a Damned Soul , and that Soul goeth Magically into them , and hath its recreation therein , and teacheth many in Dreams great Master-pieces of wickedness , for it serveth the Devil .

22. Now , that which an Evil Man desireth , that the Devil acted for him very readily ; for he can better do it by or through a Humane Soul , then by or of himself ; he is too rough , and terrifyeth the Magia , which astonisheth the Elementary Spirit , and awaketh the Body : and we acquaint you , that all is done Magically in the Will , without awakening or stirring up of the Source Quality or pain ; for , No Soul awakeneth or stirreth up its Essences to please Man , unless a Man awaken them and disquiet them himself .

24. Also there are many pieces of wickednesse in Nigromancy , which many times can torment the Spirit of a Man , but of No Soul which carrieth about him Christs Substantiality , for that Soul is Free .

25. The Third Part or sort of Souls Departed , are those which are in the Bosom of Abraham , in Christ with Heavenly Substantiality , those none can stir unless they will themselves , that they bear favour , to a Soul , which is like it self , these take not upon them any Earthly Thing at all ; unless it serve to Gods Honour and Glory , and then they are very diligent and restless to reveal somewhat in a Magical Manner .

26. But they let in No Turba , neither do they pray for us , in the presence of God ; what cometh to them , that they have Joy in † † Luke 15. 7. among the Angels of God , for the Angels rejoyce at a Sinner that Repenteth , much more the Souls :

27. What should they pray for to God for us ? It lyeth not in their Prayer , but in Mans Entring in to God , when he p●●teth his Will into God , then God's Spirit helpeth him unprayed to by them ;

28. * * Rom. 10. 21. For his Arms are stretched forth Day and Night to help Man , what need then their Praying ? It is the Will of God , that Man should come to him .

29. Why then should a Soul be so perverse , as to account God to be so severe a Judge , that he will not recieve a Converting Sinner ? such a thing were not agreeable with the apprehension and knowledge of God : but if the Blessed Souls see that a Soul with the Spirit presseth to God , then they rejoyce that God's Kingdom is increased .

30. The Heavenly Soul hath God's Will , what God willeth , that it willeth also ; but it is Gods Spirit it self , that will help a Converting Sinner .

31. The Souls see very well how God's Spirit penetrateth into a Soul , if the Souls Will do but give Way and Place ●o if , it needeth not the Prayer of any Angel , they all wish that God's Kingdom may come into us , and God's Will to be done , but in the Dominion they give God the Glory .

32. But that Men in Popery have prayed to the Great Saints Departed , and that they have then appeared to Men , and wrought Wonders , all that we affirm , it is true , though perhaps now it be taught to the Contrary , yet there is not any true apprehension among them ; it hath another A. B. C. which neither of the two Parties understand .

33. One Faithful Soul layeth hold of the other , the Livings Faith hath laid hold of the Deceased Saints Faith , and the Faith hath wrought Wonders .

34. Yes it is so powerful that it can remove Mountains , should then the Pure Faith of the Saints be able to do nothing in the Livings Faith ? they could even dissolve the World , if God would give leave ;

35. As God hath given leave , that the Heathen have been converted by such means , when they have seen such Wonders done at the Burial of the Saints .

36. Should a Soul in Heaven not be willing to afford its Faith to serve the Glory of God and his Deeds of Wonders ; the Wonders are done in the Holy Spirit , who hath wrought the Wonders through the Faith of both the Parties , and they are only the Wonders of God and his Children .

37. But that this way is so wholly thrown to the Ground , and that now there is so learned a School , that it contemneth all Gods Wonders , that is Babel and not Spirit , it is Envious Pride , for a Man to stand up and Cry , Come ye all to me , † † Mat. 24. 23. Mark 13. 21. Luk. 17. 21 , 23. here is Christ , here is the Gospel ; Indeed there is Pride , Covetousnesse , seeking of Honour and Vain Glory , own self will , an Exalting of Proud Obstinate Babel :

38. It is even the Old Antichrist , they are young Branches sprung out of the Old Tree , they have awakened the Turba with their strong fierce wrathful sap , which will root out the whole Tree , for God hath said it , it is altogether evil and Worm-eaten it must fall ,

39. For it self is a Young Tree sprung out of the Root , even out of the Old Root which will make known the Old Tree , what it hath been in its Wonders .

40. But we would hereby despise none , but we speak thus of our Wonders and say , that the Servant shall enter into the House , and become Free ; for the time is near , † † Luk. 15. 22 , 23. that the Servant should eat with the Sonne , and be Merry and rejoyce with him .

41. And thus we give you for an Answer to this Question summarily , That indeed the Holy Souls , know and like our Holy Works ; but they do not meddle about our false or wicked works , for they dwell in another Principle : No evil work cometh thither , neither do they look upon it or regard it , what belongs to the Devil they take no notice of , only of what belongeth to their Principle .

42. Their Children Parents Friends are all alike to them with strangers , for in Heaven we are all Brethren , they have no greater care about their Children and Parents , then about others , unless they work and Act in God , and then indeed their service of God is much more full of Joy to them : but they enter not into their Turba ,

43. For after the Last Judgement Day , the honest Parents , will know Nothing of their Children that are in Hell : And so it is sufficiently apprehensible to us , that they now take no care about their wicked Matters or Doings .

The Seven and Twentieth Question . Whether the Souls in Death , know or understand this or that Business and Art , in which they were skilled when they were in the Body .

1. THis is as in the following Question , all their Substance or Matters and Doings , appear to them in their Will or Mind , in a Magical kind or manner , they see it , but the Figure or Frame of them will first be given to them in the Day of the Restoration , that they may be able to look upon them aright , for they must first be tryed by the Fire , and that which is false or wicked must remain with its Turba in the Fire , according to the purport of the Word of Christ .

2. But , if the Question be concerning Arts , whether they know them : surely they know all Arts , though never so Deeply founded , but they dare not awaken or stir them up , that they should appear in their Spirit , for Arts are Generated in the Center of Nature , out of the Essences wherein the Wonders stand , which they have sought in this World , so much as hath been opened to them in the Mystery .

3. A Soul without Gods Body goeth not into the Mystery for Art , it standeth still and quiet in its Rest , it feareth the Turba , it giveth Glory to God .

4. But the highly Enlightned Souls , which carry Heavenly Substantiality in their Spirit , they have the skill and knowledge of Heavenly Matters , and of all whatsoever lyeth in the Mystery , especially those which have been conversant in the Mystery here , the other do not use to search into the Mystery .

5. For every one continueth in his own Calling and Employment , which he hath here loved and delighted in , though indeed there be no such working or Labour there , yet they have Joy in it ; for in Heaven there is a simple humble Childrens Life .

6. Why should Men there enquire after Arts and Sciences ? The whole Mystery standeth Open : God filleth all in all , there are meer Wonders , they live all in Wonders , and are all the Art of God , they have all great skill and knowledge , but in a Paradisical simple Childrens Life .

The Eight and Twentieth Question . Whether they have any more skill or knowledge of Divine Angelical and Earthly things , and also of Devilish , and can have more certain Experience and Knowledge of them then they had in the Body .

1. Concerning Divine and Angelical Skill and Knowledge , they have certainly much more , for they are in the Principle of God : and the Son seeth very well what the Father doth in his House , so also the Soul seeth what is in Heaven .

2. Their skill and knowledge , is very various ; for the highest skill and knowledge is apprehended in the Majesty , and there must most Souls wait till the Last Judgement Day , when they shall get their New Bodies :

3. But the highly Enlightned , How Souls , that are in God's Body and Power , they have surpassing overflowing skill and knowledge of God , and of the Angels , for they are in the Wonders of God , till their own : Wonders shall be presented also to them .

4. The Souls without a Body , are in Heaven in God , as it were Magically , they awaken or stir up no Wonders , but are under Gods Altar ; and wait for the Wonders at † † 2 Tim. 4. 1. Tit. 2. 13. 1 Pet. 1. 7. the day of Appearing .

5. They take no care about Devilish things , for that belongeth to the Angels to strive with the Devil , and defend Men , No Soul Imagineth into Hell , it is Enmity to them .

The Nine and Twentieth Question . What the Souls Rest , awakening and Clarification are .

1. THis is also clearly enough Explained , its Rest is without † † Or Works . Substance in the stilness , where they are in God's Hand , and no source or pain toucheth them , they have no feeling of any pain . but it is as one that lyeth in a sweet sleep , and resteth quietly .

2. Their † † Or Glorification . Clarification during this time , is when they think and consider of the Joy to Come , then the Spirit entereth into the Majesty of God , whence they have Joy and Clarity or Glory , and so during all the time they † † Mat. 25. 6 , 7. trim their Lamps , that they may be ready in their New Body to be received by their Bridegroom .

3. There is a very sweet Paradisical Joy in them , but Paradise is not stirring in them , with full perfection , for that belongeth to the New Body out of the Earth , The First Body which God Created , which Christ hath redeemed by his Death , that will bring the Wonders , and enter again , into Paradise , and be surrounded or Cloathed with God's Majesty , and then is † † Note . Rev. 21. 3. the Tabernacle of God with Men.

The Thirtieth Question . What the difference of the Livings and Deads Resurrection of the Flesh , and of the Soul is .

1. COncerning this saith Christ , there shall be great difference , wherefore we remit you to the Scripture , for it shall all be according to the Scripture .

2. But seeing this is unsearchable and unapprehensible to Mans Reason , therefore I know not how to answer you more then the Scripture saith , but seeing you long and desire to know these things , therefore you are also in your seeking , the finding : and I am only the Instrument .

3. And though it be given and opened to me , yet it is not from my own understanding and knowledge , but the knowledge standeth in the Spirit of Christ , according to which ; this Hand calleth it self Two-fold , and saith WE , for it speaketh from Two Persons ; and two Persons say not I but We , and speak of Two ; as a Lord that speaketh of his Person and of his Dominion .

4. And so Gods Children and Servants , should not say , the knowledge is Mine , the understanding is Mine , but give the Honour and Glory to God , and in their opening or manifesting the * * Or declaring the Works of God . Wonders of God , should speak of two , viz. of the Giver and of the Receiver .

5. Neither should any understand our Writing so , as if the hand did boast or Glory of it self , according to the Authority and worthiness of Man , though indeed in Christ we are worthy : but according to the Outward Man , we would have no boasting or praise and honour , for the Praise is Gods .

6. VVe are Children of the Father , and should do that which he would have us do , and not † † Mat. 25. 25 , 28. hide or bury in the Earth , the Talent which he hath given us , for the Father will require it of Us with Increase , and if nothing be increased with it , then he taketh it again from him , to whom he had given it , and giveth it to him that hath gained much ; which would be a Miserable taking away from me , to have God , and to know him , and lose that again , it were better to lose the World and the Outward-Life , then to Lose God and the Kingdom of Heaven ;

7. It is not a thing to be dallied with , to be disobedient to God , see what befel Corah Dathan and Abiram , about Moses , the same will befal the Disobedient and Scorners :

8. Indeed the Scorner feeth not his punishment presently , but his Turba taketh it in ; now hath he laughed any to scorn in derision , and would fain be freed or released from the Turba thereof ? then he must in Sorrow & Lamentation grieve before God for it , or else he will bring his scorn along with him into the Anger-Fire , and that will Eternally gnaw him , this we would have said for a Warning .

9. For here we write of an : earnest or severe business , it is not to be slighted : be not led astray , † † Gal. 6. 7. God will not suffer himself to be mocked or scorned , the fierce wrathful Anger is in his Might and Power , he hath Hell and Heaven in his Power .

10. The last Judgment is an Earnest or severe work , but being we are to set down the Resurrection of the Dead , therefore we must write the Manner of it , how it shall be performed , in what power this world shall pass away , and the Dead arise , it will be earnest or severe , let none slight it , we will speake of the ground of it .

11. And think not that it is a Conceit , it becometh generated out of the Turba upon your Crown , the Turba of your own Spirit telleth you that , for the End hath found the Beginning ; thus the whole Substance Matters or Works of the World stand in the Middle , in the Light , and out of that goeth your Prophet , viz. out of your wrought Wonders or practised works .

12. For it is not the Spirit of the Turba that will govern , but the Spirit of Christ ; it hath overcome Death , and taken the Turba captive ; † † Eph. 4. 8. He lead-leadeth Captivity Captive as a Conquerour .

13. But the Turba will execute the Judgement or Justice , for it is God's Servant in the Anger , not his Lord , but Servant ; therefore the Thunder which will terrifie the Earth , goeth out of the Mouth of God , which will kindle or inflame the Firmament and the Elements .

14. The last Judgement , belongeth to the Judge Christ , together with the Holy Spirit ; For here will the Eternal Spirits Center stir it self , which also hath parted it self into Three Principles , viz. One in the Anger-Spirit , and One in the Divine Love-Spirit , and One in the Air-Spirit of the outward World .

15. The last moving belongeth to him , he is in Christ's Mouth according to the Deity , and according to the Anger , in the Hellish anguish source quality or Torment , and according to the Wonders , in the Spirit of this World .

16. He was the Work-master of All Things or Substances , and he it is also that will give to Every work its Eternal Lodging , and † † Mat. 13. 30. gathereth every thing into its Barn .

17. For he hath many helpers , for the Angels shall sever and seperate all things ; and then will the Mouth of God the Father with the Word of the Lord , through the Mouth of Christ speak the Sentence , and then Beginneth the burning World , and the Entrance of Every thing into its Barn and Reservatory .

18. For the Reservatories will be manifold , not only two , viz. in two Principles , yet in two Principles , but in many distinctions all according to the several power and vertue .

19. For every work standeth in a Magick Principle as a several distinct Wonder , both in the Heaven and in the Hell , every one according to its Spirit ; and so will its Form or Condition be and appear , according as it is good or evil , and so will its Power and Vertue be , like the Flowers or Blossoms of the Earth in their Varieties , and so will Man also have Joy and Glorification all according to his here-wrought acted Substance or Works .

20. But we understand Substance or Works of Faith , the Power and Vertue in the Love-Substance or Works , not of the outward works , for all shall be presented or set forth in the Figure in the Wonders , and that will be so with its Beginning and Circumstances .

21. When the Last Judgment Day shall Dawn , then all shall open it self once more , viz. the Third Time , the Deity in all forms in Love and Anger ; then will all stand equally manifested at once , and visibly before all Creatures ; and that is done thus .

22. The Beginning of the Creation , in the Word Fiat , hath included this World as a Model in it self , and founded the limit , wherein now the Wonders are become included , which should be manifested or opened in the middle and in the time , and come to Substance or Effect , which were seen from Eternity in the Wisdom of God's Magia , and so those Wonders are then all in the Substance or Work , and then the Limit is at hand , and no time of seeking more ; for it is finished ; whatsoever God hath in his Eternal Councel , that he hath comprised and opened in a Time .

23. And now is the End of Time , and the beginning hath then found the End , and the End is then the beginning , & passeth again into that which it was from Eternity .

24. But the middle in the time , with its opened wonders , remaineth Eternally in the beginning and in the End , as an Eternal Middle with its Wonders , viz. with Angels and Men in their Substance or Works , as also the Figures of all Creatures , as also all Creatures , and all whatsoever hath become Essential at any time , the Earth with its Mettals Stones and all material Substances things or works , as also Trees Herbs and Grass , all of them stand in the Figure in the middle and in the Wonders , but without such Essences and Life [ as they have here . ]

25. For no Beast cometh again , but its Figure in the Magia remaineth standing , for it is originated out of the Eternal Looking-Glass , therefore also it must now when the outward Earthly Looking-Glass breaketh , stand in the Eternal as a Wonder to Gods Honour and Glory :

26. And these very Substances belong all to Paradise , for it will be the Holy Paradise , wherein the Heavenly Elements will bear Substantial palpable Fruits .

27. And as we here in this Life , account the Fruits of the Earth , out of its Essence , as dead things without understanding ; so will also the Beastial and Earthly Images of this world appear as dead Substances things or works , as also all other Creatures Substance or Work , it shall stand as a shadow ; but the Paradise hath and beareth Fruit out of the Eternal Lifes Power and Vertue , viz. out of God's Essences .

28. This all , which for the most part lyeth hidden to us , is included in the word Fiat , in the beginning and End , and lyeth therein as a great VVonder .

29. And now will the Spirit of the first Creation , move all the Three Principles , and before that is done , the VVord of God compriseth it self with or by that Spirit , like an Elevation or Manifestation of the Deity .

30. For , the Spirit stirreth up the Turba of all things or Substances in all the Three Principles , and then in one hour all will stand manifest , whatsoever is in Heaven Hell or this VVorld .

31. For the Turba stirreth up all things substances or works of all Creatures , and all will be visible , whatsoever is in Heaven or Hell , and every one will see the work of his Heart good or Evil.

32. And in this hour appeareth also the Judge Christ , upon the † †

Bow of the Number Three , like a Rain-Bow ; for according to the Principle of this VVorld it is a Natural Rain-bow , but according to the Principle of God , it is the Number Three , The Cross with a Doubled Rain-bow , one part whereof standeth turned into the Inward Principle , viz. into the Abysse of the Anger , there he sits upon God's Anger , and that the Devils and all wicked Men shall see ;

33. For that Bow is included in all the Three Principles , and this Judge Christ sitteth upon and in the Omnipotence of the Eternity , above all whatever is called Substance or Thing .

34. And there will rise up the lamentable horrour of all Devils and wicked Men , and they will tremble yell and cry , * * Mat. 25. 8. and say to the wise Virgins , give us some of your † † Oyl of Joy and Gladness . Heb. 1. 9. Oyl , comfort us a little , and teach us what we should do , give us some of your Holiness , that we may stand before the Angry Countenance of God , for the Eye of Hell standeth wide open , whither shall we fly from this Anger ?

35. And the wise Virgins , viz. the Children of God will say , * * Mat. 25. 9. Away to your Sellers , and buy of them , we have Oyl only enough for us , lest you and we both want ; away to your Hypocrites Flatterers and Deceivers , who have tickled your Ears with Hypocrisie for your Money , buy of them , we have need of ours : have we not been your Fools ? Now away with the Glistering of your deceit and Hypocrisie , we will not make our selves partakers with you , lest we suffer what will come upon you .

36. There will they stand in great horrour , yelling and Crying to the Judge Christ , but his Anger-Eye with their Turba gripes them in the Heart , quite through Spirit and Flesh , through Marrow and Bones ; for the Soul , is in the Turba with the moving of God , clearly stirring in the fierce VVrath .

37. And then for very Anguish they will fall to the Earth , and one part of them will bite their Blasphemous Tongues ; the Proud will say , * * Luke 23. 30. Isa 2. 19. Hos. 10. 8. Rev. 6. 19. 16. O ye Mountains fall on us , and ye Hills cover us , from this Eye of the fierce wrath , they will creep into the Holes , into the Cliffs of stony Rocks and Mountains to shelter them ; they would fain put themselves to Death , and yet there is no more Death ; they use VVeapons to put themselves out of the Body , but there is no dying there , but only fierce VVrath and Anger .

38. In this horrour will all buildings in the World fall down , for the Earth will Tremble , as shaken with Thunder , and the horrour will be in all and every Life , every one according to its source quality or pain ; A Beast hath no such source or quality or pain , as the Soul , only it is affraid of the Turba .

39. And in this Elevation and moving all the Waters will flow up above all high Mountains , that there will be no breaking upon the Earth , it will be so high as if they were all consumed ; for they will all be comprised in the Anger in the Turba , so that in the Elements there will be nothing but Anguish .

40. All high Rocks and Mountains will crumble and fall down , the Stars will fall to the Earth with their strong or stern power or vertue , and all this will be done in several Dayes , all accordingly as the World was Created , so it shall also have an End : for the seeking of the Earth in its Anguish , will draw the Stars to it , as they have alwayes done in this time , so that the Earthly Body hath drawn the seeking or influence of the Stars to it .

41. For the Stars are a Magical seeking , which have awakened Life , so that now the Earth standeth awakened in the Creat Turba , and therefore it is so hungry and thirsty , that it will draw the Stars to it , such an Anguish will be upon the Earth .

42. But the Children of God will lift up their Eyes with folded hands to Christ , and rejoyce , that † † Luk. 21. 28. Rom. 8. 23. the Day of their deliverence is come , for the Anguish toucheth them not .

43. And in those dayes ( which are hidden in God how many belong to it ; for * * Gen. 2. 1. Exod. 20. 11. in six dayes the World with its Hosts was Created , this is hidden from us ) the Water will find it self again , and fill all deeps , more then before .

44. For now Death cometh with it , and in that hour all Creatures except Man shall the , and all the Men that have crept into the Clefts of the Rocks and Mountains , will come forth again , but with Anguish of their Consciences , though now the Turba hath permitted that the horrour stand in Death , for the falling of the Water taketh hold of the Turba .

45. And then will the voice of the Holy Number Three according to all the Three Principles open it self , and through the Mouth of the Judge Christ , say , Arise ye Dead and come to Judgment .

46. This voice is the Original Eternal Spirit , which holdeth or preserveth the Life of all things , and hath alwayes ruled in all the Three Principles , for it is the Spirit out of which all and every Life is existed , and in which it standeth in Eternity , which hath been the Life & moving of all things , in which the Beginning of Every Life hath stood , as also its End , and the Eternity , for it is from Eternity and the Creator of all things .

47. It hath two Eternal Beginnings , viz. in the Fire and in the Light , and the Third Beginning hath been a Looking-Glass of the Eternal , viz. the Spirit of this World ; It hath been as a Wonder in this World , and through it the Wonders are become manifested or revealed , and that it is which possesseth the last Judgment , its Motion is the Last .

48. For in the Creation it moved the Father , and in the Incamation or becoming Man ; it moved the Son , and now the last moving and Judgment is its own , it wil bring home every thing into its Eternal Place ; and this is done through the Voice of the Word out of the Mouth of Christ .

49. And the Spirit goeth forth in God in Two Principles , viz. in the Anger , viz. in the Fire , it goeth forth as the Earnest or severe fierce wrath of the fire-life ; and in the Light of the Love , it goeth forth as a flame of the Divine Majesty , and in the Spirit of this World , as a Wonder of Life , as indeed all this is undeniable .

50. And if there were one that would seem to be so highly Learned as to deny it , he is required to shew it in any thing ; we will not have any thing in this World excepted , but it shall give testimony to Us , let him come when he will , he ought not to for bear and say , We are Mad , such a short words answer are not enough , we will demonstrate it to him so , that he shall find himself , and see , who he is , and though the Devil should burst for Anger , yet we will set it before his Eyes .

51. And being that Spirit hath the VVord Fiat , viz. God's VVord , with the Center of Nature , out of which it hath originated from Eternity , and as the Spirit of the Center goeth forth in two wayes , viz. one in the Fire , in the Essences of the Lifes Original , in the Ground of the Souls Original ; and then secondly in the Light of the Fire , viz. in the second source or quality , which sprouteth through Death , and is called God's Kingdom , where in the Light it is the Flame of Love , and in the Fire , the Flame of Anger ;

52. So it will also shake the Gates of Death , and awaken or raise the Dead , and it hath the word Fiat in it , and that Fiat is in the Soul and also in the Body , and though it hath consumed the Body long agoe , yet the Turba with the Wonders of the Body are remaining in the Fiat .

53. And now must the Elements give the Substance or Works , which they have swallowed up , again to the Fiat , for the Word of the Lord is therein , but in its own Principle , every one of them must render or give up what it hath received , viz. the Earth , the Body , viz. the Phur ; and the VVater also its Essences ; the Air the sound of the Voice of VVords ; and the Fire , the Essences of the Soul ; for it shall all be judged distinctly , and sentenced .

54. All words which the Mouth hath spoken , which the Air hath received into it self , and the Words which it hath served to make , those the Air shall set forth again , or represent again , for it is the Looking-Glass of the Eternal Spirit ; the Spirit seeth all in the Looking-Glass .

55. And now will Man in Heart Mind and Thoughts be proved and Judged ; for the Turba standeth in all Evil , Malice , or wickedness , which is against the Love , and there will not much excuse be made , for every one complaineth of , or accuseth himself , his Turba accuseth him .

56. Understand us thus , that Spirit which is all in all , will awaken and raise every Life that hath been immortal , and with or by the Fiat , give it to the Body , for the Fiat draweth the Body to the Soul , with all its Deeds and VVonders , with all whatsoever it hath been done , with Words or Works ; all whatsoever hath reached , the Souls Abysse , that must come forth .

57. For in the still or quiet Eternity , there shall be no Turba , more , and therefore shall all things or Substances , be tryed by the Fire , and the Turba shall remain in the Fire , with all whatsoever hath been Evil and capable of the Turba , unless in the Time , it hath been washed in the Water of Life by the Souls Conversion , else it must remain in the Fire :

58. Now † † 1 Cor. 3. 15. many having sown in the Fire , will suffer loss is Christ telleth us , that the works of the wicked will remain in the Fire , and he will suffer loss .

59. Understand us aright thus ; The Body which hath conversed here upon the Earth , that evil perished Body , which hath swallowed up that Noble precious and fair of bright Image of Paradise , shall come , and present it self , with the Precious Image in it , and give an account of God's Image .

60. Now it is well with those , who have Christ's Spirit , they have their first Image in the word Fiat , and that they must give again to the Soul , and that in the Adamical Body ;

61. But those which have not Christ's Spirit , they will stand indeed presented in the Evil Body , but their Soul will have lost the right and true Image , and will have an Image in their Souls-Spirit ; what their daily Lust or delight hath been , such will their Image be .

62. And in this hour , will also the fierce wrathful Fiat of the Darkness , present the Devils , which now also shall receive their Wages and Habitation , at which when they hear of it they Tremble .

63. And thus will all the Dead both Evil and Good arise , every one in his Two-fold Body , and will have the Soul with the Spirit in the Body .

64. One will have the outward Earthly Life , and therein , a Beastial Image in the Souls-Spirit , and will have the fierce wrathful Angers Substantiality or Works in the Inward Image .

65. And another will have , the outward Body , and therein Christ's Image , and in the Souls-Spirit will God's Love-Spirit give Light , on to these the Word Fiat draweth the right and true Adamical pure Image , again ;

66. For the pure Image stood in God hidden in the Word , which was Incarnate or became Man ; And now when the Soul standeth at the limit , it getteth that again , with the fair Virgin of the Wisdom of God .

67. For the Noble and Precious Image was destroyed in Adam , when the Woman was made out of him , so that he only retained the Fires Tincture , now each of them cometh whole home again ;

68. For the Woman will in the Fire of God receive the Fires Tincture , so that she will be as Adam , neither Woman nor Man , but a Virgin full of Chastity and Modesty , without Feminine or Masculine shape or Members :

69. And here it will no more be , as we are , and say , thou art my Husband , thou art my Wife , but they are Brethren : In the Divine Magical Wonders , somewhat of it will be apprehended , but none will regard that , but there we are all only Gods Children , in a Life and Love Sport of Children .

70. All this will be done before the Sentence , for the Sentence will first be on the Last Day of the Judgement , and the Living will not then Die , but be with the Voice of God presented together before the Judgment of God .

71. For the word Fiat , will bring them all thither , and all will be presented in its order by the word Fiat , viz. a King and Emperour with his Subjects over whom he hath Ruled , a Prince , Nobleman , Burgomaster and Superiour Magistrate , each in his own Office and Employment .

72. And here shall every one who have set themselves up for Shepherds of Christ without God's calling , stand with the flock of their Sheep , and give an account of their Doings and Doctrine , whether they have been Christ's Shepherds , and have pastured the Sheep ; or whether they have been their Belly-Shepherds ; here will the Spirit make enquiry after their calling and office , whether they have from his Election and power or vertue , entered into the Office of a Pastour or Shepherd , or through Mans favour , without God's Spirit and Election .

73. For the Judge will say : * * Luk. 16. 2. Mat. 12. 36. Now give an account of your Lives , of your words Works , Deeds and Matters or Substance ; then will the Turba tell every Man , what his Substance or Matters have been : for now will all within them and without them stand in the Figure before them , that so there may be no denyal ; for the Spirit tryeth with the Turba , Soul Spirit and Flesh , here all is manifest .

74. The Kings and Princes shall give an account of their Subjects , how they have governed and protected them , what Government they have exercised , why they have taken away the lives of Many in Tyranny , and shed innocent Blood , why they have made War for their Covetousness and pleasure sake :

75. In like manner other Superiours , why they have intruded themselves , and have set themselves up for Lords over the simple , oppressed and squeezed them and taken away their sweat and labour from them and Consumed it in Pride .

76. Now will the Root of every thing be enquired after whence it comes , and out of what it is grown , whether it bear God's Ordinance , and whether it Originateth in the Heavenly Fiat , or in the Hellish out of the Anger , there shall every one give an account of his State and Condition , whether he have intruded out of Coverousness and Pride , and made himself a Lord and Master , or whether his Government be ordained of God .

77. There see O ye Worldly Rulers , ye Potentates , whether ye be God's Ordinance ; whether ye sit in a right and true Divine Ordinance ; what you do with the miserable and needy ; now they stand before your eyes , and complain of you , that you have been the Cause of their sins and of all their Evil ;

78. For there one will cry and complain against the other , that he hath caused him to commit such and such abominations , and will curse him ; the Inferiour the Superiour , the Superiour his Superiour , the Prince his false or wicked Counsellours , the Counsellours , the Priests , who have not reproved their Courses , but soothed and flattered them for advancement and honours sake .

79. Oh how will you now subsist ye high Schools and Doctors , all you that have sitten in Christ's Sear , that you have so contended about Christ's Cup , about his Honour Glory & Doctrine in your Pride , and have irritated or stirred up and constrained the Princes of your Countreys , who are the Ordinance of God , to Wars and Blood-shed , for your Words sake , which you your selves have forged .

80. Where is now Christs Spirit , in the Love , which saith , * * Mat. 13. 34 , 35. Love one another , thereby men shall know that you are my Disciples ? where is now your Love ? see your Bloody provocations wherewith you have involved them in War , and led the World astray from Love and Condescention ;

81. You have made Rents and Divisions , so that Kings have divided , and been at Enmity for your Pride sake , in that you have drawn Christ's Word about by the Hair , and not considered , whether you have Christ's Spirit and Will or no ; there you above all others shall give a severe account , for you have known the Lord's Will and have not done it : you have run , and intruded your selves into Christ's Office , only for Gain Favour and Honour sake : you have not regarded God's Spirit , therefore the Spirit calleth you Babel , a Confusion of all that live ;

82. You have set the whole World at Odds , you should teach them Love , and you have taught them strife and Contention , so that one Brother hateth and persecuteth the other for your contrivance sake ; how is the Name of Christ despised for your Contentions sake ! whither will you go , and where will you abide when the whole World shall Cry , Wo , wo , on you ?

83. Here the Angels will be the Dividers , these will seperate them into two Heads , and set the Honest and Godly at the right , and the evil and wicked at the Left , viz. at the Anger-Eye : For the right is here called the Lights Principle , and the Left , the fires Principle ;

84. And there will the Judgment be set ; all the Great Shepherds which God hath sent for Lights into the World , who have reproved and taught , viz. the Patriarchs , concerning the Promise of Christ , together with the Prophets and Apostles , at the right hand of the Judgement ; and Moses and all teachers of the Law , at the left hand of the Judgement :

85. For Moses and Elias , have the Fire-Sword , together with all highly worthy Teachers of the Law , and require God's Justice and Righteousnesse ; and those at the Right , God's Mercy .

86. And in this hour is the Last Day of the Judgement , when the Judge will say , † † Mat. 25. 34 , 35 , 36. Come ye Blessed of my Father , inherit the Kingdom prepared for you from the Beginning ; for I have been hungry thirsty naked sick , and in Misery , and you have served or Ministred unto me .

87. And to the wicked Crew , † † Mat. 25. 41 , to 45. Away ye Cursed ; I know you not ; into the Eternal Fire : For I have been hungry , thirsty , sick naked and in Prison , and ye have not served or Ministred unto me .

88. And then they will excuse themselves as to the Judges Person , Lord we have not known thee : and he will say , what you have not done to my Children in Misery , you have not dono unto me .

89. And here will the Spirit of God first move himself to Justice in all the Three Principles , and awaken the Center of Nature ; that it may burn in the Anger-Fire ; for All will stand in the Fire , both Heaven Earth and the Firmament ;

90. And the Turba will swallow up the Earthly World into the Fire , and set it in that condition again , as it was before the Creation ; onely the Wonders remain standing in both Principles ; the Third passeth away all to the Wonders , which will be set in the Beginning again .

91. And there will the Earthly Life with the Earthly Body fall away , and the fire will consume them .

92. And in the Righteous , will the Glorious bright Paradisical Body passe through the Fire with its Wonders or Works , which will follow after it ; and that which is false or wicked will remain in the Fire .

93. And they will be snatched through the Fire in the twinckling of an Eye , although the Fire will not take hold of them ; as little as the Fire can detain the Light or the Wind , so little also can it hold the Light of the Holy Men or Saints : for they can dwell in the Fire without feeling any pain .

94. And then instantly with the kindling of the Fire , is God's Majesty prepared , and the Paradisical Life , into which they go as Children , and live Eternally with their Father , in one Love , in a simple Loving Childs Life , and there is a Communion of Saints or Holy Ones .

95. No Dayes and Nights , for the Sun passeth away , and the Stars pass away , and their Wonders only stand in the great Magia to the Honour and Glory of God : thus they will sever themselves .

96. The wicked must also go into the Fire , and their Earthly Life also fall away , and in their Spirit will be seen their Vizard-Image : according to all manner of Abominable Beasts like the Devils .

97. For they dwell in one and the same Principle , and Luoifer is their Great-Prince , whom they have here served and ministred unto : and it was so that they did hang to their flattering Hypocrites for the sake of the Joy of a Fools Paradise .

98. Thus beloved Friend ye have a short explanation and information concerning the Last Judgment Day ; for all in this World will pass away :

99. The Earth and all Rocks and the Elements , will melt away , and THAT only will remain which God would have , for the sake of which he created this World .

100. There hath before clearly both Good and Evil been seen in Eternity , and hath in this World been only brought to Substance , and that is a Wonder , and it standeth afterwards so in Eternity .

The One and Thirtieth Question . What manner of New Glorified Bodies the Souls will have .

1. THis is also sufficiently declared already : For according , as any is indued with the Power of Love , Righteousness and Purity , he will accordingly have fair bright Works of Faith , and so he will shine and give Light .

2. But this will be very different , the works of Many will almost all remain in the Fire , and themselves will scarce escape , and such a one is not so fair and bright as the Holy are .

3. For , as the Scripture saith , † † 1 Cor. 15. 41. They will excel one another as the Stars of Heaven , but there will be no disrespect for it , but one will rejoyce at the beautious brightness of another , for there is no other Light but this , viz. that * * Ephes. 1. 23. God filleth all in all .

4. And thus every one will receive God's Glance or Lustre and Majesty , according as his vertue or power will be capable of the Light , for after this Life there is no bettering , but every one remains as he entered in .

5. For here will the Judge † † 1 Cor. 15. 24. Christ , deliver up the Kingdom to his Father ; and then we shall need no Teachers and Conductors more , but he is our King and Brother : there is no intercession , but we are with him as a Child with the Father , and what we do then is good , for there is no falshood or wickedness more .

The Two and Thirtieth Question . What other Form , State and Condition , Joy , and Glory , there will be , to Souls , in that other Life .

1. IN this Question Paradise is to be Considered by us : For this outward World with its Fruits and Colours hath been a Figure Type or Resemblance of Paradise , for Paradise was in us , and the Outward Spirit robbed us of it , and drew us into it self ; when Adam lusted after that , then his lust laid hold of him :

2. But now we shall be in Paradise again , and Eternally Rejoyce therein , and enjoy the fair bright springing of all manner of Flowers and variety of Forms , as also of Trees and Herbs , and all sorts of Fruits ; but not so Earthly , Thick or Gross and Palpable :

3. For our Bodies shall not be so , how then shall the Substance of Paradise be so ? All is Angelical : Those Fruits are all Clearer and Subtiler , then the outward Elements now are : we shall have no intrails into which we shall need to stuff our stomacks as here in this sack of Worms or Carcass : but all is in power and vertue , we eat in the Mouth , not into the Belly , we shall not have need of Teeth to Chew with , all is vertue and power , and yet in a right and true natural form and shape with clear bright Colours .

5. Also † † Rom. 14. 17. the Kingdom of Heaven consisteth not in Eating and Drinking , but in Peace and Joy in the Holy Spirit , with singing and sounding forth God's Deeds of Wonder , concerning the Corporiety of Paradise .

6. We lead there a Childs Life , and like them when they rejoyce and are chearly upon a Mount ; for then there is no sorrow in our hearts , nor fear of any thing , but a sporting with the Angels :

7. This World will be no more regarded , for all earthly knowledge and skill and thoughts remain in the Turba of the Earthly Body in the Fire .

8. We are concerned no more in knowing of our Parents or Children or Friends which are in Hell .

9. But we shall all know one another by Name that are together , though yet the Earthly Name will remain in the Turba ; but we shall have our first Name , a Name according to the Language of Angels , which here we do not understand fully ; in the Language of Nature we understand somewhat of it , but we have here no tongue to express it withall .

10. None saith to the other , thou art my Husband , or thou art my VVife , thou art my Sonne , Daughter , Man-Servant or Maid-Servant , all are alike as to that , we are all Children , not Husband nor VVife , Children nor Man-Servants , nor Maid-Servants , but all free , EVERY ONE is ALL ; and yet there is but one Sex , viz. Heavenly Virgins , full of Modesty , chastity and purity .

11. We all are God's Spouse and Wife , he is our Husband , he soweth his power and vertue into us , and we generate or bring forth to him , praise and honour :

12. There are also Dancings round and Singings , as Children use to do , which take hands and sing , and dance a Ring together .

13. All Art will not be regarded : but know , that those who here have born the Mystery , and have had it opened to them , they have great Ingenuity or Wisdom and understanding above others , and exceed others .

14. Indeed not in Contention & Doctrine , but their Wisdom beginneth all manner of Exercise out of the Mystery , so that the joy is stirred up ; for as Children run together when one beginneth to sport , so also here .

15. And little Children are our School-Masters , before they Meddle with Evil , that the Turba Magra the Great Turba layeth hold of them , for they bring their sport with them out of their Mothers Womb , which is partly from Paradise , else all is lost , till we attain that again .

16. A King avails no more there then a Begger : if he hath ruled well , then his vertue followeth him ; and he will have Clory of it in the Majesty , for he attaineth a bright Glorification , as a Shepherd over his Sheep .

17. But if he hath been Evil , and yet at last become converted , and enter in as it were by a Threed , then his Kingly Royal Works remain in the Fire , and here he will avil no more then a Beggar ; who hath been honest , nor be so beautious neither .

18. In the works of every one , men will apprehend what every one hath been , when they shall open their Packets and present them in the Heavenly Magia , as the Children do in their Sport .

19. Yet know that it will not be a Kingdom of Sport , onely , for Men will speak of God's Wonders and Wisdom , and of the Great Mysteries of the Heavenly Magia ; The † † Rev. 15. 3. Song of the Driver will remain to the Scorn and reproach of the Devil , and to the Praise and Glory of God .

20. Yet men will keep somewhat of Hell , but see it no otherwise then in the Magia in the Mystery ; for the Devils must dwell in the Darkness , the fierce wrathful Fire in them is their Light , they have Fire-Eyes with which they see , else all Fire is gone , for the Majesty hath diffused it all , that it may burn in Love .

21. Although yet there is Fire in the Center , from whence the Majesty Originateth , but that will not be afforded the Devils , they will be thrust out into the darkness , † † Mat. 8. 12. where will be howln●g and gnashing of Teeeth , where there is more Frost then Heat .

The Three and Thirtieth Question . What kind of Matter our Bodies shall have , in the other Life .

1. MY Beloved Friend this is a hard Question ; which the outward Man should do well to let alone and not meddle with it , for it is not worthy of it .

2. Ye know very well , that God is become Man , and hath taken upon him our Flesh , Blood and Soul : But now saith Christ ; * * John 3. 13. I am from above , none goeth to Heaven but the Son of Man which is come from Heaven , and who is in Heaven :

3. Understand ye that which he saith , that he was then in Heaven , he spake not only of his Deity , viz. of the Word ; but of the Sonne of Man , of the Word that became Flesh , that is now to be considered by us : for in that Flesh and Blood we shall live Eternally , and must have Christs Body if we will subsist in God .

4. Yet we know of no other Body that we shall have , but our Own out of the Old Body , as the Blade groweth out of the Grain : and such a Body also Adam had in the Creation ; but he became captivated by the Kingdom of this World , so that he became Earthly , and that was his Fall , and that caused God that he divided Adam and framed a Woman out of him , as is written very largely in our * * Threefold Life . Third Book .

5. Now we know very well that Adam was a Chast Virgin before his Eve was , before his sleep , and afterwards became a Man , like a Beast with deformity , which we at this day are ashamed of in the presence of God , that we have beastial Members for propagation .

6. Yet now Adam had the Virgin of the Wisdom of God in him : but when he fell , then it remained standing in its Principle and Adam went out from it :

7. And know that Christ is in that very Virgin in the Earthly Mary Incarnate or become Man , for the Word of the Lord brought that with it in Maries Body or Womb.

8. And understand us thus , that Christ is become Flesh in the Water of the Eternal Life , † † Col. 2. 9. which the whole Deity filleth ; and even in the Essences of the Earthly Mary .

9. But Mary was blessed with the Heavenly-Virgin , so that Christ became Man in a pure Vessel , and so the outward Man hung to him .

10. For it was for the sake of the Soul which he assumed from Mary , that he must take Maries Flesh , but in the Blessing of the Heavenly Virgin .

11. The Tincture of the Blood in the Heavenly Virgin was Heavenly , for an Earthly had not been able to go through the Anger of God and Through Death , also it had not had might or ability to have arisen out of the Grave .

12. The Word that became Flesh had the Water of Eternal Life , it was out of God's Majesty , and yet also in Maries Blood , here we refer you further to our Third Book , viz. of the threefold Life , there it is written of at Large .

13. Thus we intimate to you that we shall have a Body in flesh and Blood , a Body as CHRIST had : for Christ is with his Incarnation or becoming Man also born in US Men.

14. When we become New-born out of the Spirit and Water , then are we in Christs Spirit , new born out of Christs Flesh and Blood .

15. We put on Christ , Christ is born in the Converting Sinner , and he in Christ becometh God's Child , and that very Body shall we have in Heaven ;

16. Not gross Beastial flesh , as we have in the Old Adam , but subtil Flesh and Blood , such Flesh as can go through Wood and Stone , unhurt by the Stone ; † † John 20. 19 , 26. as Christ entred in to his Disciples through the shut-Door , that is a Body , in which no Turba or fragility is ; for Hell cannot lay hold of it ; it is like and conformable to the Eternity ; and yet is very true Flesh and Blood , that our Heavenly * * John 20. 27. 1 John 1. 1. hands do handle feel and take hold of , a visible Body as here in this World .

17. We offer to your Consideration , how such a Body , as we here carry about us , would be capable of God's Majesty : It must needs therefore be such a Body as is like the Majesty , so that the Majesty can give light and shine out of the Body , out of the Tincture and Water of Eternal Life .

18. We shall here indeed be silent to Reason , but to our Brethren Intelligible enough : it belongeth to the Children , a Wolf would have his Mouth filled with a piece of Flesh that he may devour into his Guts , of such a One we speak not , but of such a one as Christ hath given us in his * * His last Supper . Testament and left us at Last , which is , † † John 6. 58. 1 Thes. 4. 17. John 15. 4. that he will remain with us Eternally , we in him and he in us .

19. Thus we say , that we shall have Christ's and God's Body , which filleth the Heaven ; not that we shall stick in his Creature , but be one with another as members Brethren and Children : It is all ONE Life in US , not Mortal , all out of the Eternal ; nothing that beginneth but only the Wonders : our Substantiality is come to be out of the Eternal ; we are as Gods , God's right and true Children out of his Essences in Body and Soul .

The Four and Thirtieth Question . Of the Lamentable Horrible Miserable Condition of the Damned .

1. THis is also sufficiently mentioned above : for God's Anger is their Habitation in the Darkness ; their Light shineth out of their Fiery Eyes , that glimmer out of the Fire-flash , else they have no Light ; for they dwell in the outermost , and fly out of Highmindedness above the Thrones as Potent Commanders , and yet one otherwise then the other , all according as his Spirit is .

2. For a Dog acts in a Dogish manner , a Wolf in a Wolfish , also a Horse , a Fowl , Todes , Serpents , after their Manner ; but they are all flying and swift as a Thought .

3. They have yet their Joy in their Abominations and that is their best Joy , that they reproach God , and say that they are Fire-Spirits , and God , a Light-Spirit .

4. Their boast is alwayes of their strong fires Might ; as a Dragon that spitteth Fire ; so also they , they seek Perdition and find Abomination :

5. Also Fruit groweth to them out of their Principle , all according to the Abominations of their Will :

6. They have a sport , like that of Fools , that spit fire out of Rockets , Jugling and Fooling is their pastime , though indeed there is no Time ; and also after the Last Judgment Day no fear more of any other Source or Quality or Torment then they have , but their whole Life is a continual fear , a Horrour and Lamentation , every one hath his Works in the Figure , what he hath here done ; and then it awakeneth the Turba and rideth in the Fire .

7. The Soul hath no feeling , for it is without the Fire ; only the Turba with the Introduced Abominations , plagueth it ; there is an Eternal Despair in them , and therefore they are also God's Enemies .

8. Whatsoever belongeth to Blasphemy and Cursing , that is their best power and vertue , they devour Hellish Brimstone and Abominations : For their Fruits are such manner of things , a kind of Matter , that is outwardly fair , and inwardly meer fierce wrath , and as they have been such flattering Hypocrites upon Earth , therefore also their Heaven giveth them such Bread to Eat .

9. They are at Large , shut up in Nothing , they may go as Deep as they will , yet it is every where the Abysse and the Darkness , and yet they are but in their First Place ; the Deeper they desire to swing themselves , the Deeper they Fall , and yet are no where at an End , or at the Ground or Bottom .

10. Their Number is no Humane Number , their delight is a stink of Fire and Brimstone , because of their Cursed Blasphemy , that they were Angels and now Devils , when they consider themselves then first riseth up the gnawing Worm that Devoureth and Tormenteth them :

11. What should a Man write of their Cursedness ? they are filthy Evil Beasts , all that they have practised upon the Earth , that followeth after them , and that they would also do there ; they swallow down Abomination and Cursing without Measure ; a Man cannot apprehend their Dominion better , then by the Antichristian Horse , and by Cursing blaspheming Men , which are Mad with Cursing , though it be but a Looking-Glass , in respect of the Hellish Abominations ; and we will not further mention them , for they are not worthy to be named .

The Five and Thirtieth Question . What the Enochian Life is , and how long it lasteth .

1. THis is also above Humane Reason , and which no outward Reason can Comprehend : but seeing it is born or generated , therefore it shall stand open , for there stick such Mysteries here , that the World cannot comprehend , and we shall not mention them at large , for it hath its limit , how far it shall go ; for in this [ Time ] shall Wonders be done upon Earth , for which cause our speech is taken from us that we must be silent .

2. Yet we shall shew what kind of Life it is , or whither Enoch is gone , as also Elias and Moses : It is no Conjecture , we speak what here is given us , we shall further be silent , and not believe Reason , it is a Fool herein .

3. And we may well mention this , for the Time is Born , that Enoch speaketh , and Elias worketh Wonders , which Babel shall try by Experience : For Moses hath Horns , and yet is a Patient or Meek Lamb.

4. O how wouldest thou rejoyce , if thou wouldst go amongst Moses Flock : for he hath a good Message or Embassie , rejoyce ye Heaven and be merry ye Earth ; for Enoch is in the field and keepeth his Flock .

5. What will Elias do ? He had a white Garment on , and was with Christ on the Mount , and spake to him concerning the finishing the Redemption of Mankind , and spake to him also of the Entrance into Paradise , and of the final Deliverance from the Driver or Persecutor .

6. He that is born Blind seeth Nothing : how can a Lame Man run to the limit for the Prize , and a Deaf Man distinguish●●●… Words and Languages ? Doth not the Sun shin all the Day , and yet the Mole remaineth blind still ; Will Babel then come to see ? We say she is a Scorner , and therefore also she must be blind though the Sun shineth to her :

7. How can any see what is in TWO Worlds , that dwelleth alwayes but in ONE ? Or is it not Art and Wit , that hath understanding , that can search the Deep Gates ? But it flyeth aloft like a Wind , that holdeth nothing , and yet maketh such a Bluster ; so also Babel .

8. When we will speak of the Enochian Life , we must consider the Scripture , and see who Enoch was , and what Life he lead ; and then we may soon find , where he is , and what his going away and taking up is .

9. The Scripture saith , his Father was called Jared : if you understand the Language of Nature , you had the whole Ground ;

10. And Enoch begat Methusalah , who attained the Highest Age of any Man ; and after he had begotten him , he continued in a Godly or Divine Life , till the Lord took him into his Principle .

11. And we are not so to understand it , as if he were wholly perfect in the Light of God's Majesty , and should not appear at the Judgment Day : He is indeed in God without necessity and Death , also in God's Love , but in the Birth of God's Principle ; for he had also Adam's Flesh .

12. So you know very well , that the outward Kingdom , with the Earthly Flesh , belongeth to the Turba , though indeed , he had in the outward Body , the Body of God's Wonders , as to which he was taken up into the Mystery , so that the outward Body , was as it were swallowed up of the Mystery .

13. But now must the Mystery give up again , all whatsoever it hath swallowed up , as ye know that at the End it shall present the outward Body with all Substances or Works , before the Judgment of God , so also is the Turba still in the outward Body with the Wonders , which shall be manifested and tryed in the Fire .

14. Seeing then Enoch is taken up , with Body and Soul , with both Bodies , therefore his outward Body is in the Mystery , and the inward Body is a Heavenly Mystery in the Arcanum or hiddenness , and so he liveth in two Mysteries , invisibly and incomprehensibly to the outward World : as we give you to understand , that Paradise is still at hand and not vanished , but is as it were swallowed up by the Curse of God , and lyeth yet as a Mystery uncorrupted in the Curse .

15. For we can with good ground of Truth , say ; that Paradise is still upon Earth ; but we are not therein , yet Enoch is therein ; but he hath still the Body of the Turba in the Mystery , and in the Heavenly Mystery he hath God's Body , a Paradisical Body , that is capable of Paradise : thus he is a Wonder , and is a Prophet on the Crown at the limit of the Wonders .

16. For ye know , the Scripture saith , that after he begat Methuselah , the Man of the highest Age , that afterwards he continued in a Divine Life : and that is significant .

17. Methuselah sheweth the end of the Wonders of this World , and Enoch in his Divine Life after the Birth of Methuselah , sheweth as to his Three hundred years , the opening of the Wonders , and the open Ministry , viz. a preaching of Righteousness , whereby every one hath his Turba shewen him , and the End of the Wonders of this World is shewed , viz. God's punishment and reward to the Good .

18. And the Time after Enoch , wherein Enoch lived till the Number of the Crown , when Enoch with his Preaching was taken up , sheweth that the Enochian Light , which appeared in his Time , will pass again into the Principle , and will seek the Earthly Body of Enoch , and it will be found that the Turba is still therein , so that there is no seeking more , for the Turba is found at the Limit , and worketh only to the Fire and to the Judgment .

19. Thus the End of this World is as the Dreggs of the Cup , and worketh in the Turba , to the blowing up of the Fire , and to the Judgment ; for the outward World is become generated out of the Turba , and hath taken its beginning in the Turba , and the Turba is its proper own , thus the Beginning seeketh the End again in the fierce Wrath.

20. And as this World is become Corporeal in the fierce Wrath , so also will the beginning at the End , have the Spirit again in the fierce Wrath ; for the Beginning and the End is all one ; therefore you see very well , that in the Beginning the Turba swallowed up Adam , and brought him into Anger and Murthered Abel .

21. Therefore ye Elect , desire none of you to live to the time of the End , after Enochs taking up ; but consider , that when Enoch Preacheth , the Sun shineth , then go out of Babel it is a Golden Time ; but your Turba causeth that Enoch shall be taken up .

22. Enoch is not flyen away out of this World , he is passed into the Mystery in the VVonders ; for he is God's Preacher , and after that the Turba hath overcome the VVorld , then must he be silent , till the six Seals have ended their VVonders , and the Angels of the Turba poured forth their Viols , and then are the VVonders of the Anger finished .

23. Then cometh Enoch again out of the Mystery , and goeth into the Mystery , and telleth what hath been done , and reproveth the World because of the Turba , hecause they have let the abomination come into them , and have not withstood it .

24. And after the world becometh fat and wonton in the Golden Year , and seeketh Sodom and Gommorrah again , then will also their Turba be fat and Wanton , and seek the fierce VVrath and the Limit , and the Golden Time cometh to an End , and will be swallowed up in the Turba , and then Methuselah , the oldest Man dyeth , and suddenly cometh the Sin Deluge in the Fire ; think of it , it is an Earnest severe thing .

25. We say not , that you shall feel Enoch with your hands , No! Enoch preacheth not from the Earthly Lifes Spirit , but from that which was a Prophet which introduced the outward Man into the Principle : thus you shall not touch the outward Enoch , but hear the Prophet which speaketh out of Enoch out of the Mystery ;

26. Babel holdeth it in derision , and despiseth Enoch for a time , then Enoch calleth Noah , but they account him an Old Fool , for Preaching of the downfal of Babel .

27. And Noah passeth into the other World through the Water , and calleth to Moses , with his Wonders , and he Cometh , for he hath God's Wonders .

28. For , he is gone through Death , and hath brought his Body through Death , where then the Turba desired to consume it , and the Devil contended about it , and would have the Turba in Moses , because he had been an Angry Man , and brought the Turba on many .

29. But it was said to the Devil , that the Turba in the fire did not belong to him , for it served to the Majesty of God , and hath the VVonders : to him belonged the Turba in the Darkness in the fierce wrath , and is without the City , it shall not dwell in the City in the Principle , but without it ;

30. For , God hath not Created him in and for the Fire , he may continue in his own awakened fire-Life , for he hath nothing to do with Moses Body ; for Moses's VVonders in the Anger belong not to his Turba , he is an Outcast a Castaway .

31. And Moses's Body is gone through Death , his unfadable Body , which hath the VVonders , hath swallowed up the Earthly in the Turba , and yet not in a fadable manner consumed it ; but he is also in the Mystery : and his Turba which killed the first born in Egypt , and drowned Pharaoh in the Water , and slew the Worshippers of the Calves , also swallowed up Corah Dathan and Abiram with the Earth ; that remained in Death ;

32. When he dyed , then went his Spirit and Soul forth out of the Turba , and he remained in the Wonders in the Mystery .

33. And now he is become a Lamb , and bringeth his works into Isaac's and Sems Goods , as a Mystery of God in his Deeds of VVonder ; But the House is Isaac's , and they all dwell in Sems Tents , in his Kingdom : Consider that , ye Jews and Christians .

34. Now seeing Moses is gone from the contention of the Turba and of the Devil , with Righteousness , into the Mystery , and hath likewise his first Body , yet unfadably on him , brought out from the Turba , but yet it shall be tryed in the Fire , at the End of the Day , therefore his Prophet is in the Mystery :

35. And seeing he is become a Lamb after the Turba , therefore he hath sent his people many Prophets , to Preach of the Mystery , as in the Mystery there is not only the Law and Works , but also the Lamb Christ , into which he also Entred and made his Law to be of the houshould of the Lamb , so that his Wonders dwell in the lodging of the Lamb.

36. This Moses calleth to Enoch , seeing he also is in the Mystery , & hath the white Garment on , which he gat from the Lamb in the other VVorld ; to whose help Moses cometh , with the Lamb's Deeds of Wonder , seeing they call Noah Fool , who without Wonders teacheth as an honest or vertuous Man .

37. This will not Babel endure , for so her pomp and loftiness will be taken away , she sets her self against Moses and Enoch , and persecuteth them , she would kill them ; but Moses is dead already , and Enoch is taken up , and none in the outward Life is with them : They say , well , where is Enoch and Moses , let us see their Wonders , and they are blind , and cannot see them : thus they rage against Moses and Enoch , and go forth to Battel .

38. Then Moses calleth to Elias , which went out of this World in the Fire of God , in the Abysse of the Principle , with Body and Soul , he dwelleth in the Principle with strong Might , and when he cometh and seeth the Cry that Babel standeth in the Fire , then he kindleth the Turba , wherein the Great Fire Burneth , which consumeth Flesh and Blood , also Stones and the Elements , and then shall Babel drink her last Draught .

39. And after that Enoch hath peace a little Time , and it is the Golden Year , till my Beloved become fat and wanton , and stuffeth his Turba well , so that it seeketh the Limit , and then cometh the End of all Time .

40. Let it not be a Wonder to you , we will stay in the mean while with Noah , till Moses and Elias , come ; and then you will find it by Experience , all you that are the Children of God ,

41. But to the wicked it remaineth hidden , till the Turba devoureth them ; they look upon it , as the Jews did upon Christ , and the first World upon Noah ; what should a scorner do with the Mystery ? he seeketh only for plenty to Eat and to Drink , and looketh how he may satisfie his Pomp , wherewith he might Ride on in Babel .

42. Thus , my Beloved Friend , we have given you a short hint of the Enochian Life , also what his Office and Condition is , as also of Moses and Elias : you should further consider of them as a discerning Man ; for we dare not speak otherwise of it ; also our Understanding and Will is turned into such a way of Speech , and in this place at this time I am not allowed to write more fundamentally with a simple understanding ,

43. If God permit , and that it be given to Us , to write somewhat upon the * * Genests finnished . first and also the † † Exod. none of it exstant . second Book of Moses , more may be opened ; for the Names that are set down of the Fathers before the Deluge or Flood , belong all to the Mystery , and there are Great Wonders therein ; when it will be Day , then you shall by them apprehend the whole Course of the World .

The Six and Thirtieth Question . What the Soul of the Messiah or Christ is .

1. THis we have explained in our Third Book , concerning the Three-fold Life of Man , yet seeing every one that readeth this hath not that at hand , also because of the Question , more must be answered , therefore it also shall be set down : for you ask in the following Question , concerning Christ's Spirit , which was obedient , and which Christ Commended to his Father .

2. Here shall be given to the Old sick Adam , a Good reviving Cordial , a Medicine for Death , that he may be awakened : for his Mother will bear or bring forth a young Son , who shall live in her Bosom , and shall rejoyce at it .

3. And now if we will consider of Christ's Soul , we must our selves seek it and find it , for Christ's Soul is a Hamane Soul , conceived in Mary in the twofold Virgin .

4. Though we acknowledge the outward Mortal Life in Mary for no Pure Virgin , for that which is Mortal hath the Anger , and the Turba , which breaketh or corrupteth all purity , so that no pure Virgin is born of Eve , but all are her Daughters .

5. And Eve her self , was but half a Virgin , for Adam was the other half , according to the Two Tinctures , wherein man appeared in a total entire Virgin and pure Love , and God through him , as the Original through the Creature , which he made out of himself .

6. And thus also in one whole or entire person there is a pure Love and Chastity , for it seeketh no other Mixture ; it is it self the Mixture of both the Tinctures , viz. of the Souls Tincture , and of the Spirits Tincture , and therein is power and ability , that it can generate a Spirit out of the Fires - Tincture , which is called Soul and Spirit ;

7. Which Adam squandred away , when he let the Earthly Life captivate him , and therefore he must be broken and a Woman be made out of him , which must set her Love Delight Longing and Imagination into Adams Tincture , if she would be impregnate with a Soul :

8. And None can say , that Eve , before the Touching of Adam , was a pure Chast Virgin : for as soon as Adam awaked out of sleep , he saw her standing by him , and imagined suddenly after or into her , and took her to him , and said , This is Flesh of my Flesh , and Bone of my Bone ; she shall be called a she-Man or Woman , because she is taken out of Man .

9. And she Eve also suddenly Imagined into Adam , and one kindled the other in the seeking .

10. And where is now the pure Chastity and Modesty ? It is not Beastial , is not the outward Image become a Beast ? As is sufficiently to be seen in the Will and Substance or Doings , that Man doth as a Beast , and more foolishly ; for he hath Reason , and rideth on in Reason so senslesly .

11. But that it might be remedied , and the Image come into One again , therefore is the Word , which spake the Soul forth out of God's Mouth , and by the Holy Spirit , breathed it into the Image , become Man , and is entred into the Earthly Image , viz. into the Turba of Destruction ,

12. And you know very well , that the Word hath the Water of the Eternal Life , and the Fire of the Deity , and out of the Fire , the Tincture of the Deity , and in the Tincture , the Spirit of God ; which goeth forth out of God's Mouth , and in the going forth , is the Glance of the Majesty in the working of the Spirit , Manifested .

13. That very word , is in the Virgin of the Wisdom of God , and surrounded with the Eternal Wonders ; and that now out of the Great Love and Humility towards our Image , which was destroyed to us in Adam , is entered into us again , and is in Mary , understand in the Earthly Mary , but with the Blessing , become Man or Incarnate .

14. The Blessing is this , that to the Soul of Mary the Heavenly Virgin the Wisdom of God was put on , which Adam had lost , and therefore the Angel called her , * * Luk. 1. 42. the Blessed a-among Women .

15. No Woman from Adam to this Day , had the Heavenly Virgin put on to her , but only this Mary ; and therefore with the Blessing she became Chast and full of Modesty , for the Spirit goeth not into the Earthly , it Mixeth it self not with the Looking-Glass : for that cannot be , that the Looking-Glass , should be as the Life it self .

16. Thus understand us dearly according to its precious Depth ; Mans Soul is out of God , and out of the Eternal ; but Mans Body is a Looking-Glass of the Eternal . Thus hath God put on to the Virgin Mary , God's Virgin ; but in the Souls Principle , not in the Earthly Flesh , as if she were Deified ; no , she must die , as all mankind doth .

17. And in that very Virgin hath Gods Word , out of God the Fathers Heart , assumed the Seed of the Woman , viz. the Souls Seed , and the first Images Seed , which now stood so long time in the Mystery , broken :

18. And now God's Life came thereinto , & made again a whole or Entire Image , for the Water of the Eternal Life , out of God's Heart mixed it self with the Souls * * Geist-Wasser . Spirit 's Water , for the Spirit existeth out of the Water , and the Soul is Fire .

19. Thus the Word , took hold of the Souls Tincture , and the Holy Spirit of the Spirits Tincture , viz. of the Waters Tincture , and out of Both became one Soul , and yet the Creature remained distinct from God's Spirit : but God's Spirit dwelleth therein , and so out of God's Water and Tincture , and out of the Seed of Mary , out of her Tincture and Water in the high Blessing , came one Flesh and Blood ; so that a Heavenly Man Equally at once in the Earthly , became Man , or was Incarnate .

20. So that a Man might say , this is the Womans Son , viz. Maries right true bodily natural Sonne with Soul and Body , with Flesh and Blood , and all whatsoever a Man hath ; and also God's true Sonne , which was generated out of God's Eternal Substance from Eternity , before the Foundation of the World was laid , which stood in the Majesty of the Holy Number Three , and also in the Body of Mary equally alike at Once :

21. And the Soul of Christ belongeth half to the Principle of this World , and half to the Holy Spirit : for the Soul of Christ made use of the outward Spirits Air of the Stars or Constellations , with the Power and Vertue of the Elements , and also of the Word of God , and of Divine food : for such a Man was Adam in Innocency .

22. Thus hath God in Christ Regenerated us anew , and thus are we , born anew in Christ , out of God's Word and Spirit , through the Water of the Eternal Life , & thus are we Gods Children in CHRIST ; and if we give our selves up into Christ , out from our † † The outward Reason of the Old Adam in Corruptible Flesh and Blood . Reason , then we are indued with Christs Body , and our Will and Spirit liveth from or of CHRIST in US and we in him .

23. Thus you may understand what Christ's Temptation was , viz. that the New Regenerate Man , should now hold out or endure Adams temptation , to try whether his Soul could stand in God , and there he was tryed in the Turba , to see whether he could rightly stand in the Three Principles , and rule over the Outward : and therefore his food of the outward Life was withdrawn from him , that the inward Life might overpower the outward , and eat of the Word of the Lord , and hold the outward in its own power and full Omnipotency , and also hold Death Captive , that it should not destroy the outward Life , this must needs be a Great Combate .

24. And then the other two Temptations were these , he was tryed whether Man would live in full obedience to God , and let God work in him , or whether he would lift up himself again , and free himself from God as Lucifer did : and therefore the Devil must tempt him , seeing this Man was to possess his Kingly or Royal Throne .

25. Therefore the Devil complained , that he was not able to stand , the Mother of the fierce Wrathfulness drew him so hard ; therefore , it was now permitted to him , that he should tempt and try it in this Man , and should set before him , that which was set before himself ; and if this Man did overcome ; he should be the Devils Judge , who was found to be a Lyar.

26. For he Tempted him in the second and third Assault fully to try , whether he would flie in his own self might , and he himself had done , and had awakened the Anger , or whether he would put his Trust alone in God , and live in God , with Will and Substance or Deed , as a Child in Obedience to the Father ; and this he tryed so long with him , as Adam was in the Temptation before his sleep .

27. Thus must we also Continually be Tempted ; but in Christ who hath overcome we can have the Victory , for his Soul is our Soul , and his Flesh our Flesh , if we trust in him and give up our selves wholly to him , as Christ gave himself up to his Father .

28. And thus beloved Friend ; you understand what Christ's Soul and Body is , viz. Our Soul and Body , if we cleave to God ; but if not , then we are rent off , and are according to the outward Life , fallen home to the Spirit of this World , viz. to the perished corrupt Adam , and according to the Soul , fallen home to the Devil in the Anger of God ; seek this more at large in our other Writings , where you shall find the whole ground of Heaven and of this World .

The Seven and Thirtieth Question . What the Spirit of Christ is , which was Obedient , and which he Commended into his Fathers Hands .

1. THis is that Great Jewel , for which we highly rejoyce , that we know it , so that we know our selves what we are , and it is more dear and acceptable to us then the whole World ; for it is that Pearl † † Mat. 13. 46. for which one sold all his Goods and bought that Pearl , of which Christ speaketh .

2. For it is more profitable to Man then the whole World , it is more Noble and Precious then the Sun , for the Noble or Precious Stone of the Wise Men , the Philosophers Stone lyeth THEREIN , it hath the Mysterium Magnum , The Great Mystery , Heavenly and Earthly ; and there is nothing like it in this World , but only the mean simplicity , which standeth still , and generateth or awakeneth no Turba , this hath the Jewel hidden in it ; as the Gold lyeth in the Stone .

3. And continueth unconsumed , if a Robber with the Earthly Turba cometh not upon it , and destroyeth it , and yet attaineth it not , so is also the own self-Reason in the Mystery .

4. Therefore we dare , and can with good ground say , that a simple Layick , which in simplicity , without much Skill and Art cleaveth to God , hath the Mysterium Magnum better and surer , also undestroyed , then a high learned Doctor , that flyeth aloft in his Reason , and destroyeth the Jewel and setteth it in Babel ; this indeed will not relish well , but we are not much concerned in that , we should set forth the Truth and baulk or shun none .

5. Now when we speak of Christ's Spirit , then Reason understandeth the Soul , or indeed the outward Life's Spirit , which standeth in power and vertue and winking of the Stars and Elements ; but no , it is another thing , wherein the Image of God standeth ; the outward Spirit belongeth not to the Deity , but to the Wonders .

6. We have truly and clearly mentioned before , but since it is hinted expresly in the Question , that Christ commended it to his Father in his Dying , therefore we must speak thereof how it was .

7. You have sufficiently conceived before , in what manner the Soul is the Center of Nature , the Original of Life , and the Mobility ; as viz. a Fire of God , which should be turned and inclined into Gods Eternal Will , wherein it is Originally generated out of the Magick seeking , and out of the Eternal Nothing is become a Great Mystery , wherein ALL Things lye ; The Deity , with all the Three Principles , and all whatsoever is or is called Being or Substance or Thing .

8. Also it is explained , how out of the Fire , the Light is generated , and the Spirit-Air , and then how the Fire draweth the Spirit-Air again into it self , and so continually bloweth up it self again , and so with the Light and the Air , and the source or quality of the Fire , is the Life of its own self .

9. We have also mentioned moreover unto you concerning the Noble or Precious Tincture , which thus ariseth in the Light , in which is the Light 's meekness , which is Generated out of the Anguish , as a † † Therefore Mortifie your Members which are on the Earth . Col. 3. 5. Mortification or killing , and sprouteth forth out of the Mortification : as another life of another source or quality , where the Fires-source or quality , is apprehended to be a Tincture , like a driving forth of a Spirit , and yet also is desirous , and so draweth the power and vertue of the Light , into it self , and maketh it be a Substance , viz. Water ,

10. Wherein the two Forms become apprehended , one according to the Fire-source or quality , viz. Red , and therein the power and vertue , viz. Sulphur ; and the other as a Thin Meekness , and yet Substantiality , viz. Water , which the desirous Tincture draweth and turneth into one in a thing , so that it becometh Blood .

11. Now in the Blood is the Original of the Fire , viz. the Warmth , that is a Tincture , a Life , and in the power and vertue of the Tincture , goeth forth out of the Thin Water of Life , the power and vertue out of the power and vertue , and the vertue and power receiveth that going forth or exit continually again , and that going forth is free from the Fire ; and also from the power and vertue , for it is going forth and yet is generated out of the Power and Vertue :

12. And this is now the right and true Spirit , that becometh generated out of the Soul , wherein the Image of God with the Divine Virgin of the Wisdom of God , standeth : for in the Spirit lyeth all Wit or Ingenuity , Wisdom and Understanding ; it hath the THOUGHTS , and the Noble or Precious Life , which uniteth it self with God , and is so subtile , that this Spirit CAN and may enter into God .

13. And then if this Spirit do give it self up into God ; and casteth away its Souls Fire-pomp and Wit , then it attaineth God's Image and God's Body ; for it goeth with the Will into God , and dwelleth with Power and Authority in God ; Thus it hath God's Substance on it or in it , and is without this World in the Life of God .

14. But being this Spirit out of the Center of Nature , first originateth out of the Fire-Life , though it is not the Fire-Life , but its Spirit , and the Fire-Life with the Original in the Abysse standeth in the quality or source of the Anger of God : therefore hath Christ not Commended this his Spirit , to the Fiery-Life , but to his Father , into his Hands .

15. His Hands are the Love Desiring , wherewith he reacheth after our Spirit , when we enter into him , and Commit or Commend our selves to him :

Note . 16. For now when his Body was to die on the Cross , * * How Christ descended into Hell . and his Soul was to go through Hell , God's Anger : then the Devil waited and thought , we will surely keep him well enough in our Turba in the Fire , therefore CHRIST Commended his Spirit into God 's Love .

17. And thus came now the Soul of Christ with the Spirit , into God's Hands comprised in the Anger-Fire in Death ; there Death would have held him , but it was broken and made a scorn of :

18. For it slew the outward Man , viz. the outward Life , and took it away , and thought , now must the Soul needs stay in the Turba , but there was a stronger , in the Soul , viz. God's Word : that took Death Captive , and destroyed the Anger , and quenched the fierce Wrath with the Love in the Spirit of Christ .

19. That was a Poyson to Hell , that the Love of God came into it , and slew it in the Soul , and was † † Heb. 2. 14. to Death a Pestilence and a Dying , a Breaking and destroying : it must now suffer that an Eternal Life grow up in it .

20. Thus the Spirit of Christ , took the Devil Captive , and brought him out of this Souls-Fire forth into the Darkness , and thrust him into Darkness , out from the Souls Fire , & out from Gods Fire , into the fierce wrathful harsh austereness and bitterness in the Cold , there he may heat himself lest he freeze for Cold.

21. Consider the first four Forms of Nature , and then you may be informed what the Devils dwelling house is ; For , before Christ he held the Soul Captive in the Turba with the Fire : and though clearly he doth not hold the Souls Spirit , yet he had the root in the Turba ; but there the forbearance was commanded him , and he was thrust out , and brought into the Darkness , and his Malice and Wickedness was thus destroyed by Christs going into Hell , and Christ became his Judge .

22. Thus ye have in brief , described , what Christs and our Spirit is , viz. not the outward Life , but the Spirit of the Soul , not the Soul it self , but its Lifes-Spirit .

23. As there is in God , the Holy Number Three , a Distinction , of Three Persons in One Substance , and yet but ONE God , where the Sonne hath the Spirit , viz. the Life , proceeding out of his Heart and Mouth ; and the Heart is the Flame of Love , and the Father , the Source or Quality of Anger , and is meekned and allayed by his Son in the Love , so that ALL in God is ONE Will and Substance or Deed.

24. So it is also in Man , and no otherwise in one Syllable : whatsoever God , in Christ , is ; that are we also in Christ , in God ; his true Children , and therefore should we also commend our Spirits into his hands , and so we may also enter through Death into Life , with Christ in God .

25. Be not led astray and deluded by the facetious pleasant specious shews , as Men hither to have been in Babel , where they have conceited this and that concerning the Soul , and its Spirit , one thus , another otherwise ; there is no Ground but Conceits and Opinions .

26. The Understanding is generated in God , not in the Schools or Universities , from Art , though we despise not Art , for if it be generated in God , it is a TEN-fold Mystery , for it attaineth alwayes the Tenth Number in Wit or Understanding , more then the Layick , for it can of many Numbers make One :

27. But it standeth not in own self ability , No ; the Entrance upon the Cross , must be in One as well as in the Other , be he Doctor or Layick , in God's Mysteries there are none Doctors but only Scholars : yet a Learned Scholar , can go far .

28. Had this Hand the High Art , and also this High Gift , you should well see it ; but God would have it as it is , it pleaseth him well , that he might * * 1 Cor. 1. 20. turn the Wisdom of this World into Foolishness , and he giveth his power to the weak , that every Life , may bow before him and acknowledge him that He is Lord , and doth whatsoever he will .

The Eight and Thirtieth Question . Of those things which are to be done at the End of the World .

1. MY Beloved Friend : here we ought not to answer your Question , also it standeth not in our Ability , neither ought any to Ask , for it is the secret Counsel of God ; and none should Esteem himself as God , and know , ALL , before hand .

2. Our knowledge , standeth in God's Spirit and Will , when that moveth , then go you on in the Heavenly Magia , and pass into the Wonders of the Earthly : Now is the Prophet Born , for he standeth upon the Crown and speaketh Magically , concerning the Beginning of the Wonders and of its Turba , and how it shall come to an End , and break again , and come into the First .

3. For all Prophets speak out of the Turba , they declare what is false or wicked , and shew that which is better , which goeth in God's Will .

4. Therefore do not burthen us with this Question , for we should be captivated by the Turba , you may understand it well enough in all the other Questions , what is to be done , and it is explained enough .

5. We dare not answer concerning future things , otherwise then after a † † Or by way of similitude . Magical Manner , and the Cause is this , the Future VVonders are all seen in the Turba , and if the Spirit seeth them , then it speaketh clearly out , how the Turba is loaded with Evil or Good :

6. But it seeth that all is mixed ; for God is become Man , and setteth forth his Mercy every where in the Anger , and hindereth the Perdition , and therefore must the Prophet now speak Magically , and not with † † Runden Worten . plain VVords ; for it cometh to pass many times , that a thing that is Evil in the Substance , yet there groweth suddenly a small Twig or Branch out of it , which breaketh the Turba , and so there cometh a Conversion into it .

7. Therefore God causeth you to be admonished , that you should subdue and resist the Heaven of the Firmament , and then often , the Evil , which the Firmamental Heaven sheddeth abroad , becometh turned into that which is Better :

8. Else , if all must needs come to pass , which the Firmamental Heaven hath , Men would need no Teaching , but it would all be a certain stedfast and Eternal Calender .

9. You know very well , what Daniel Ezekiel as also David Mentioneth in his Prophecies , especially the Revelation of Jesus Christ , there ye have all lying in them , whatsoever is to be done , they have spoken Magically of things to come .

10. But in our Writings ye have them clearer , for the time is now nearer the End , and the Beginning hath sound the End : therefore it appeareth clearer , what shall be done at the End .

11. And I would have you directed to the other Questions , where you shall find enough concerning it , for the Evil VVorld is not worthy of a round clear explanation ; for alwayes the Great Mystery is touched thereby , which belongeth only to the Children of God : for God would not have men † † Mat. 7. 6. cast Pearls before Swine , * * Mat. 15. 26. but to give Food to the Children .

12. Thus do you also , it lyeth not in this , that the Mystery should stand under a Worldly Protection or Patronage , that is a Folly , and God would thereby be rejected , as if he were not able enough to Protect it .

13. You ought not to seek the Mystery among those in power , or rely upon them above others , for there cometh a Turba suddenly , thereinto , viz. by a Law : and then is God's Spirit as it were bound or tyed up , and that thing becometh an Antichrist .

14. Look upon Israel , when they rejected Samuel and their Judges , and supposed , when their Teaching stood under a worldly Arm and Power , and that they had a King , then they would keep their Law ; as it came to pass that their King introduced the Turba thereinto ; and made Calves for the Service and VVorship of God , and compelled the Congregation or People , to Honour and VVorship those Idols , this we say from a good meaning .

15. And we give you no Answer to this Question particularly by it self , you will find enough of it in the other Questions , for we ought to do no otherwise .

The Nine and Thirtieth Question . What and where Paradise is , with its Inhabitants .

1. THis hath been explained to you in the Enochian Life , that it is in this World , but in the Mystery as it were swallowed up , whereas yet in it self it is not altered : It is only withdrawn from our Eyes , from our source or quality ; else if our Eyes were open we should see it .

2. Nay God in his Number Three is with us , how then should Paradise be lost ? indeed we have lost the quality or source and fruit of it , in the outward Life ; as the Devil lost God , when he with his own self will went forth as a proud arrogant Spirit , and would be Lord , so it hath gone with us ;

3. When Adam would have Eaten of the Earthly Fruit , Evil and Good , then he gat also an Earthly Life , Evil and good , and became thrust out of the fair delightful Garden of Paradise , where Heavenly Fruit grew , into the outward Life .

4. Many have written wonderfully of Paradise , but their blindness appears now in the Day Light , whom yet we shall not contemn , for they have been seekers , every Age hath had its seekers ; who have sought the Mystery ; but it hath been a long time very dark in Babel .

5. Now within two hundred years it hath begun to open it self again , wherein Antichrists Fall hath been discovered , where Men have begun to storm Babel on One side , but the strong Fort in Babel standeth firm still ; Men have revealed or manifested the Whore indeed , but her Beast , is but the more grown .

6. Therefore there is yet a Wonderful time at hand , which shall change all ; Many † † Ezek. 38. 20. high Mountains and Hills shall be made a plain Field , and a Fountain shall flow out of Sion , wherein the Miserable shall drink and be refreshed .

7. And they shall be led to Pasture with a staff , and the Shepherd will rejoyce with his Sheep ; that God is so Gracious .

8. For Silver and Gold is as common as in Solomons time , and his Wisdom Ruleth over the Face of the Earth , this is a Wonder .

The Fortieth Question . Whether Paradise is Alterable , and what shall be afterwards .

1. AS little as God is alterable , so little also is Paradise alterable ; for it is a part of the Deity ; when the outward Dominion shall pass away , then will in the Place where this world now standeth , be meer Paradise , For there will be an Earth of Heavenly Substantiality , which we may be able to dwell in Through and through .

2. At the Last Judgement Day , we shall not fly away from the Place of this World , but continue so in our Native Countrey , and go home into another World , into another Principle of another source or quality .

3. For there will be no Frost nor heat , also no Night , and we shall be able to go through the Heavenly Earth , through and through , without dividing or disturbing any thing .

4. This Earth will be † † Rev. 4. 6. Like a Cristalline Sea , wherein all the * * Or Works that have been in the World . Wonders of the World will be seen , all very Transparently , and God's Glance Lustre or brightness , will be the Light therein ; and the Holy Jerusalem the Great City of God , where Men shall offer to God the Calves of their Lips , there will be Paradise , * * Note . Rev. 21. 1 , 2 , 3 , 5. And the Tabernacle of God with Men : For it is Written , Behold I make all things New , a New Heaven and a New Earth , so that Men shall not regard the Old any more ; in that will the fair bright City of God , with the Wonders and Wisdom , stand ; and the Temple of God , the New Jerusalem , will stand upon the New Earth , which is prepared and made ready out of God's Power and Wonders :

5. ALL whatsoever the Prophets have written will there be fulfilled , for God's Word and Wonders , will spring and grow as Grass upon the New Earth ;

6. † † Rev. 21. 4. There is no more Death , also no fear , or sorrow or sadness , No sickness , No Superiour Lord but only Christ , who will dwell with us ; and we shall be in one Communion with the Angels ; Our Fruits will Spring and grow to us there according to our Desire and Wish .

7. There will be no old Age there , but a Man of a Hundred Years , will be as a Child newly Born , and live in meer delight of Love ,

8. All whatsoever is Joy will be sought after , and which way soever one can procure Joy to another , to that is his will enclined .

9. We shall lead a Holy Priestly Life , and all speak of God's Wisdom and Eternal Wonders ; for the Divine Magia hath Wonders without Number , the more is sought , the more is therein , and that is the Multiplication and increase or procreation of the VVill of God ;

10. And to this End hath God manifested himself in Images Created , as in Angels and Men , that so he might have Joy in himself , and rejoyce himself with his Lifes-Essences Eternally . Hallelujah .

Conclusion .

11. THus my beloved Friend , is set down a round Answer to your Questions , according to our Gifts , and we exhort you Brotherly , not to despise us , in respect of our simple Speech and Incongruity .

12. For , we are not born of Art but of simplicity , and speak great things with simple Words ; take it as a Bounty of God , you will find so much therein and more then in the High Art of the Best Eloquence , unless they also be born or Generated from this School , whom we will not undervalue but acknowledge them for our Beloved Brethren in Christ , with whom we expect Eternally to rejoyce in the Heavenly School , of which we here have attained a little foretaste :

13. And here Our knowledge is only in part ; but when we shall attain the whole perfection , then will we say what God IS and CAN DO .

AMEN . ANNO , 1620. Jacob Behme .

A Short Summary Appendix concerning the Soul and its Image and of the Turba which destroyeth the Image .

Written in High-Dutch , Anno. 1620 , by Jacob Behme called Teutonicus Philosophus ,

Printed in the Year , 1665.

Of the Soul , and of its Image , and of the Turba which destroyeth the Image . A short Summary Appendix ; which in the other Books is written of more at Large and Fundamentally .

1. THe Soul is an Eye in the Eternal Abysse , a similitude of the Eternity ; a Total Figure and Image according to the first Principle : and , is like , God the Father , according to his Person ; according to the Eternal Nature .

2. It s Essence and Substantiality ; as to what it is purely of it self , is first , the VVheel of Nature , with the first four Forms .

3. For the Word of the Lord , with the Eternal Fiat , comprised the Soul in the Eternal Will of the Father , in the Center of the Eternal Nature , and opened it by the Holy Spirit , or blew it up as a Fire , which hath lien in the Eternity : wherein , from Eternity stood all the Forms of the 〈…〉 , and were only apprehend ed in the Wisdom in the Divine Magia , as a Figure or Image without Substance , from Eternity .

4. Yet that thing was not Substantial but Essential ; and was apprehended in the Principle in the Flash of Lightning , where the Fire originateth : but the Shadow of it hath fashioned it self into a Figured Image in the Desirous VVill of God ; and hath stood before the Number Three of God , in the Magia in the VVisdom of God , as a similitude of the Holy Trinity ; in which as in a Looking-Glass God hath manifested or revealed himself .

5. The Substance , and Image of the Soul , is to be considered in a fair Flower that springeth out of the Earth , and in the Fire , and Light : as men see that the Earth is a Center , and yet No Life ; but it is Essential : and out of it , groweth a fair flower , which is not like the Earth ; also it hath not the Smell and Tast thereof : much less its Figure ; and yet the Earth is the Mother of the Flowers .

6. Thus is the Soul also discovered out of the Center of Nature , out of the Eternal Essence with the VVord Fiat , in the VVill of God , and held or preserved in the Fiat , so that is a Fire-Eye , and a 〈…〉 of the First Principle ; discovered in a Creaturely Form and Substance .

7. And our of this Eye , is gone forth the Glance of its Fire ; as a Lightout of the Fire , and in that Glance of its own Fire , was the Eternal Image seen , which is in the VVisdom of God , and comprised by the VVill of the Heart of God , in the second Principle : understand ; by the VVord Fiat , of the Second Principle , in the Love and Power or Vertue of the Holy Trinity ; in which the Holy Spirit goeth forth .

8. Thus is the Soul become a Total similitude and Image of the Holy Trinity , where a Man is to understand , the Soul , to be the Center of Nature ; and its Fire-Life to be the first Principle ; but the Sprout , or the Image of the Soul , which is a Similitude of God , groweth forth out of the Soul ; as a Flower out of the Earth : and is † † Ergriffen Compacted . comprised by the Holy Spirit ; for it is his Habitation .

9. If the Soul , putteth forth its Image , understand out of the Fire Source or Quality , into the Light of God , then it receiveth the Light , as the Moon doth the Glance of the Sun : and thus its Image standeth in the Majesty of God , and it self , viz. the Soul , in the Light of God ; and its Fire-source , becometh changed into Meekness , and desirous Love ; wherein it is acknowledged for God's Child .

10. But being the Soul is Essential , and its own Substance a Desiring , therefore it is apprehensible , that it standeth in two Fiats , the one is its Corporeal Propriety , and the other is the second Principle , out of the Will of God , which standeth in the Soul ; in which God desireth IT for his Image and Similitude .

11. Besides , God's Desiring , is like a Fiat in the Center of the Soul , and it continually frameth or inclineth the Will of the Soul , towards the Heart of God : for the delight or longing of God willeth to have the Soul ; on the Contrary the Center in the Fires-Might , willeth also to have it :

12. For the Life of the Soul Originateth in the Fire : therefore now there is strife about the Image of the Soul ; and that form or quality that overcometh , whether it be the Fire , or the Meekness of the Love , according to that , is the Soul qualified or conditioned ; and out of the Soul , such an Image appeareth , as the Will of the Soul is qualified .

13. And we are to know , that if the Will of the Soul Altereth , then its Form becometh altered also ; for if the quality or source of the Soul be fiery , then also appeareth such a fiery Image out of it .

14. But if the Soul in the Center , Imagineth † † Or according to . into the stern harshness and bitterness , then its fair Image becometh captivated , with the Dark harshness ; and infected with the harsh fierce wrath .

15. And then is that fierce wrath become a Turba , which possesseth the Image , and destroyeth the similitude of God , for in God is Love-Light Meekness ; and in this Image , is Darkness , Harshness and Bitterness ; and its Essential Quality , is Fire , out of the fierce wrathful Essences , and so this Image , as long as it standeth in such a Quality and Form in the Darkness , belongeth not unto God's Kingdom .

16. Further , in the Fire , ye have a similitude of the Soul ; the Soul is an Essential Fire , and the Flash of the Fire , maketh in it , the Life ; the Soul resembleth a fire-Globe or a fire-Eye .

17. Now , the burning fire , in the source or quality , signifieth the first Principle and the Life ; whereas yet the fire is not the Life ; but the quality or Pain-Spirit , which existeth in the Anguish of the fire ; & which goeth forth out of the fire ; like Air , that is the Right Fountain Quality or Source-Spirit of the fire-Life ; which continually bloweth up the fire again so that it burneth .

18. Now the fire giveth forth a shining and Light , forth out of the quality or source , which dwelleth in the quality or source , and shineth forth from it : and yet the quality or source , comprehendeth not the Light , that comprehendeth not the second Principle ; wherein the Deity dwelleth .

19. For Men apprehend , that the Power and Vertue is in the Light , and not in the fire ; the fire giveth only to the Light Essences , and the Life or the Light , giveth Meekness , and the Substantiality , viz. Water .

20. Now , we understand , that in the Light , is an amiable Life without source or pain : and yet there is a source or pain in it , but not perceptible : it is no other then a longing Delight , or Love-Desire .

21. Where we apprehend that source or quality to be a Tincture , in which the growing and Blossoming of flowers springeth up : and yet the fire is the cause of it : and the Meekness is the Cause of the Substantiality ; for the Love-desire in the Light , draweth , and retaineth it , so that it is a Substance , but the fires desire , consumeth the Substantiality .

22. And we are to conceive of the Soul thus : as to what concerns the Soul solely and purely in the Center , it is an Essential fire in the Eye of Eternity ; and yet that Eye is desirous , viz. a Figure and Image according to the Wisdom of God .

23. And in its desiring , in its Imagination standeth the Image ; for the Word Fiat , hath laid hold of it , that it might be a similitude according to the Eternal Wisdom of God , in which he dwelleth , in which he may manifest himself with his Spirit , and whatsoever hath been in his Eternal Wheel , Orb , Sphere or Globe .

24. Thus the Majesty of God flameth in the Image , in the Essential Fire , if the Essential Fire introduceth its desire into the Majesty ; but if not , then is the Image Row and Naked , without God ; and the Tincture becometh false or evil .

25. For , the Image standeth in the Tincture , and Originateth in the Tincture , in the Light , not in the fire source quality or pain : as God's Heart or Word taketh its Original in the Light of the Majesty in the Eternal - Fires-Tincture of the Father ; and so also doth the Image of the Soul .

26. The Image , dwelleth in the Fire of the Soul ; as the Light dwelleth in the Fire ; but it hath another Principle , as also the Light is another source or quality then the Fire .

27. Thus the right and true Image of God , dwelleth in the Light of the fire of the Soul ; which Light , the fiery Soul must frame in the Love Fountain in the Majesty , through its Imagination , and glving up .

28. And if the Soul doth it not , but Imagineth in it self , in its fierce wrathful Form to the fire source quality or pain , and not in the Love Fountain in the Light of God , then ariseth its own source or quality , of its harshness , sowerness , and bitterness ; and the Image of God becometh a Turba , which swalloweth up the Image of God , in the fierce wrath .

29. And then the sower Fiat in the fiery Essence of the Soul , figureth or frameth an Image for the Soul , according to its Imagination in the Will , so that whatsoever the Essential Fire of the Soul desireth , that becometh Imagined in the Soul , viz. Earthly Figures : whereinto the Will of the Heart casteth it self , and such an Image , the Fiat of the Soul maketh , understand , according to the ability or power of the Third Principle , according to the Spirit of the Stars and Elements .

30. Seeing the will of the Soul casteth it self into the Kingdom of this World , therefore now the outward Kingdom hath power and ability to introduce its Imagination into the Inward Principle : and if the Inward Fiat discovereth that , in the fire of the Soul , then it becometh impregnated therewith , and retaineth the same .

31. And now the Soul hath a Beastial Image , according to the third Principle , and it cannot be broken in Eternity : unless the Soul with its will , goeth out again from the Earthly Lust longing or delight , and press into the Love of God again , and then it getteth God's Image again , which can only be done in this Life , while the Soul standeth , is in its own Aother or soyl , in the growing of its Blossom or flower , Essentially ; and after this Life , it cannot be .

32. Thus , we give you to understand , what the Soul , Spirit , Image , and Turba , is : the Soul dwelleth in it self , and is an Essential Fire : and its Image standeth in it self in its Imagination , in its Light ; so far as it cleaveth to God ; if not , then it standeth in Anxiety , in the fierce wrath of the Darkness , and is a Visards Image , and an Image of the Devil .

33. It s Turba , which , breaketh the Divine Image , is the Essential fierce wrathfulness , and it is done through the Imagination ; or false or wicked Love and Imagining : therefore it lyeth wholly in the Imagination ; whatsoever a Man letteth into his desire , in that standeth the Image .

34. And it is highly necessary , for Men continually to strive against the Earthly Reason in flesh and Blood , and give up his Spirit and Will to the Mercy and Love of God , and continually cast himself into God's Will , and NOT account Earthly Goods or Pleasure its Treasure , and so set its desire therein ; which destroyeth its Noble or Pretious Image : for that is a Turba of the Image of God : and bringeth Beastial properties into the Image .

35. In sum , Christ saith , † † Mat. 6. 21. where your Treasure is , there is your heart also : and according to that , * * Rom. 2. 16. will God Judge , the Secrets of Mankind , and seperate the clean from the unclean , and give that which is false or wicked to the Turba of the fire to be devoured ; and that which is Holy , which is Entered into God , he will introduce into his Kingdom ; AMEN .

FINIS .

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