The First Chapter .

1. WHen wee consider the beginning of our Life , and compare the same with the Eternall Life , which we have in the promise ; we cannot say nor finde that we are at home in this life . For we see the beginning and the end of the outward life , as also the totall decay and finall corruption of our bodies : and besides we see or know of no returning into this [ outward ] life , neither have we any promise of it from the high and eternall Good .

2. Seeing then there is a Life in us which is Eternall and Incorruptible , wherewith we strive after the highest Good ; and a life ( from this world ) which is finite and corruptible , and also a life in which the source & originall cause of Life standeth , wherin the highest danger of Eternall Perdition , misery , and calamity doth consist ; therefore it is of necessity that we consider the beginning of Life , from whence all these things proceed and have their originall .

3. So now when we consider the life , what it is ; then we finde that it is a burning Fire , which consumeth , and when it hath no more [ fuell ] to feed upon , it goeth out : as may be seene in all Fires . For the life hath its nourishment from the body , and the body from the food , for when the body hath no more food , then it is consumed by the fire of the life , so that it fadeth and perisheth , as a faire flower when it hath no water , withereth .

4. But seeing there is in Man a life which is Eternall and Incorruptible , which is the soule , which is also a Fire , and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life , what that is which continually feedeth it , so that it never goeth out in Eternity .

5. And thirdly we finde in the life of our soules , that there is in it a greater hunger after another higher and better life , viz. after the highest Good , which is called the Divine Life : insomuch that the soule is not contented with its own food , but it desireth with great longing and panting , the highest and best Good , not only for a pleasant habitation , but in a hunger for a food .

6. And so now we perceive in our very great and true knowledge , that every life desireth its [ own ] Mother ( out of which the life is generated ) for a food ; as the Wood which is the Mother of the Fire , that the Fire desireth to have , and if it be severed from its Mother it goeth out . In like manner , the Earth is the Mother of all Trees and hearbs , and they desire it ; and the water ( with the other Elements ) is the Mother of the Earth , or else it would be dead [ or barren ] , and there would grow neither metalls , trees , hearbs , nor grasse out of it .

7. We see especially , that the Elementary life consisteth in a boyling , and is a [ kinde of ] seething , and when it leaveth boyling it goeth out : also we know that the Constellations kindle the Elements , and the Starres are the Fire of the Elements , and the Sunne kindleth the Starres , so that there is a boyling and seething amongst them : but the Elementary life is finite and corruptible , and the life of the soule is Eternall .

8. Now seeing it is Eternall , therefore it must also be from the Eternall : as the deare Moses hath written very rightly of it ; That God breathed into Man the living breath , and so Man is become a living soule .

9. Yet we cannot say , though indeed Man standeth in a Threefold Life , that each life is apart in a severall forme : but we finde that they are in one another , and yet each life hath its own working in its Dominion ; viz. in its Mother : For as God the Father is all , because all cometh from him , and he is present every where , and is the fullnesse of every thing , and the thing doth not comprehend him , also the thing is not God , nor his Spirit , nor the true Divine Essence ; so that it cannot be said of any comprehensible thing , that it is God , or that God is here present , more then in other places , and yet he is really present , he containeth the thing , and the thing containeth not him , he comprehendeth the thing ; and the thing comprehendeth not him ; for he dwelleth not in the thing ; but in himselfe , in another Principle .

10. So also is the soule of Man breathed in from God , it dwelleth in the body , and is invironed with the Spirit of the Starres and Elements , not onely as a Garment covereth the body , but it is infected with the Spirit of the Starres and Elements , as the Pestilence or other [ infectious ] disease infecteth the Elementary Spirit , so that it poysoneth its body , and so it decayeth and dyeth , and then the source [ or property ] of the Starres also breaketh it selfe off from the soule , and consumeth it selfe : whrereby the Elementary Mother breaketh off , and so the Spirit of the Starres hath no more food , and therefore consumeth it selfe , but the soule remaineth a a Or , Crude , empty , or feeble , or faint . naked , because it liveth by another food .

11. Understand us here in this manner ; though the soule be thus captivated with the Spirit of the Starres and Elements ; so that the source [ or property ] thereof dwelleth in the soule , yet the soule hath another food , and liveth in another Principle , and is another [ thing or ] b b Beeing or substance . beeing .

12. For its Essences [ or the faculties or powers of its substance ] are not from the Constellation , but have their beginning , and corporeall union out of the Eternall Band , out of the Eternall Nature , which is Gods , the Fathers , before the light of his Love , wherein he entereth into himselfe , and maketh to himselfe the second Principle in his Love ; out of which he continually generateth his Eternall Word and Heart , from Eternity to Eternity : where the holy name of God continually ariseth [ or discovereth it selfe ] and holdeth its Divine Nature , as a Spirit in the second Principle , in it selfe , and dwelleth in nothing else , but meerly in it selfe .

13. For although the band of the Eternall Nature is in it , yet the Divine Spirit is not subjected under that Band ; for the Spirit kindleth that Band , so that it becometh enlightened and c c Or , Sprouting . springing with the vertue of the Light in the Love , in the life of the Word and Heart of God , so that it is a holy habitation and Paradise of that Spirit , which is called God .

14. So also the soule of Man is out of the band of the Eternall Originall , Eternally standing therein , and desireth in it selfe , in the second Principle , to presse into God , and to satiate it selfe in the Power of God : but because it cannot with its whole beeing ( with its own Essences ) enter into the light and power of God ; as little as the Eternall Nature can presse into the Light of God , so that it may have the light for its own in its own power , but the Light shineth out of the Love in its own Principle in the Eternall Nature , so that the Light remaineth Lord in the Eternall Nature , because the Eternall Nature doth not comprehend it , but rejoyceth in the Light , and bringeth forth its wonders in the power and understanding of the Light , where then they are revealed . Thus also the soule cannot in its Essences presse into the Light of God , and over-master it , but must in it selfe , in another Principle presse into God , into his Love .

15. For you must here understand another new Birth in the soule : for it must not onely presse forth out of the Life of the Starres and Elements , but also out of its own source [ or property ] of life , and incline its will into the Life of God , endeavouring to be therein : this [ inclined or ] created will is received of God , and God dwelleth in that will , and so cometh the Divine Life and Light into the soule , and so it is a childe of God : for it standeth in its source [ or property ] and life , as God the Father himselfe [ doth ] in the source [ or property ] of the Eternall Nature .

16. And here we understand , that d d Or , beyond . without the Divine Light ( which is the second Principle ) in the Eternall Nature there is an anguishing source [ or property ] : for the band of life stands in the Fire ; but when that fire is e e Inficiret , is infected or filled . inspired and captivated by the Divine Love , then the life in it self goeth forwards forth into another source [ or property ] : for another Principle is broken open for it , wherein it liveth , and that Life is in God ; even as God dwelleth in himselfe , and yet is really all himselfe , all is come from his Nature : yet you must understand , not as from the Eternall Nature , onely the soules and the Angelicall Spirits [ are so ; ] but from his f f Or , Creaturely . created will , which hath a beginning , viz. from the Externall ; and therefore every thing of this [ outward ] world is Transitorie . And herein we finde the great and terrible Fall of our soule in our first Parents , that it is entred into the Spirit of this world , into a strange lodging , and hath forsaken the Divine Light , wherein it was an Angel and Childe of God : therefore it must goe forth againe out of the Spirit of the Starres and Elements , and [ passe ] in a New Birth , into the Life of God .

17. But because that was not possible for the soule to doe , therefore the Life of God came to us out of Love and Grace into the Flesh , and tooke our humane soule againe in it into the Divine Life in the power of the Light , that we might here be able to presse into the same life to God in a New Birth . For as we went wholly with the soule of Adam out from the life of God ; ( for the children of Adam have inherited [ all ] from their Parents soule , being sprung wholly [ from them ] as from a Tree ) so also hath the life of God in Christ regenerated us againe , so that we can enter againe in the life of Christ into the life of God . And thus now , our soule standeth in the Band of the Eternall Originall , infected with the Spirit of this world , and captivated by the wrath of the originall , in the life of the eternall fire , viz. in the Eternall Nature ; therefore we must every one of us by our selves , presse with our soule in the l fe of Christ , to God , into the New Regeneration in the Life and Spirit of Christ : and here no hypocrisie , appearing holinesse , or any meritorious works will availe any thing , for the poore soule can no other way be helped , except it enter into it selfe ( in a new created will ) with stedfast earnest purpose and resolution , into the Life of Christ : and then it will be received with very great g g Or , honour . Glory by God and his children , in the second Principle ; and the noble precious Treasure ( viz. the Light of the Eternall Life ) will be given to it , which enlighteneth the source , [ or property ) of the soule in the first Principle , wherein it standeth substantially with its Essences for ever , and turneth the anguish into love , and the rising and burning own property , into an humble lovely mirth in meeke joy .

18. And thus the soule is a joyfull habitation in the Divine Life , as if I should liken it to a kindled Light , when the wicke of the Candle burneth , and casteth a pleasant light , [ or shineth bright ] and hath no paine in the shining , but a lightsome pleasantnesse , and yet the wicke continueth burning : yet you must understand , that there is in the burning wicke no paine or woe , but that there is onely a cause of the glance of life ; for no fire is comparable to the Divine [ fire ] .

19. For , the Divine Nature , out of which the Divine fire of life burneth , is h h Inspired or infected . filled with the Love of God , so that the light of God maketh another Principle in it selfe , wherein Nature is not i i Or , perceived . felt , for it is the end of Nature : therefore the soule cannot comprehend in its own Essences , the light of God to possesse it . For the soule is a fire in the Eternall Nature , and doth not reach the end of Nature : for it continueth in Nature , as a creature created out of the Eternall Nature , which yet hath no comprehensibility : but is a Spirit in a seaven-fold forme : Whereas yet in the Originality there is not seaven , but onely foure formes knowne , which uphold the Eternall Band , and those [ foure ] are the source [ or property ] in the Anguish , wherein k k That which is Eternall . the Eternall consisteth : and thereout the other formes are wholly generated , wherein God and the Kingdome of Heaven consisteth , and in the foure formes the Anguish and Torment consisteth , if they are fingly alone , and therein we understand Hell-fire [ to consist , ] and the Eternall wrath of God : and although we do not know the Originality of the Essence of God , yet we know the Eternall l l Geniture . Birth which never had any beginning . And seeing it had no beginning , therefore it is the same this day , that ever it was from Eternity : and therefore we may well comprehend what we see and know this day , in the Light of God .

20. None ought to account us ignorant , because God hath given us to know his own m m Beeing or substance . Essence , which we cannot nor must not deny , upon paine of the losse of the Divine Light , and of our eternall salvation , for it is impossible for any man to have it , except it be given him out of Grace in the Love of God : and when that is given to a Man , then that soule standeth in the knowledge in the Wonders of God ; which [ soule ] then speaketh not of things strange and afarre of , but of the things wherein it standeth , and of it selfe : for it becometh seeing in the Light of God , so that it can know it selfe .

21. Now that this can be , consider , that the Essences of the soule stand in the Originall in the first Principle , and that the Divine Light shineth in it selfe , and maketh the second Principle , and so there are two of them ; and the soule seeth into the high knowledge of the light of the Second Principle , which shineth in it : why then should it not speake of its native Countrey wherein it liveth : and how wilt thou mad world ( in the third Principle in the Spirit [ or wisdome ] of the Starres and Elements ) forbid that to it , whereas thou art blinde as to God , and lyest captivated in the Eternall Wrath , in the source [ or property ] of the Originall .

22. Now seeing it is so : we will therefore set downe the Ground of the Eternall Band , to be a looking Glasse for him that desireth to see : though it be true indeed , that he cannot learne it of us , unlesse he himselfe enter into the New Birth into the life of Christ , that the Divine Light it selfe may shine in him , or else n n That which is here written will be but as a Historie without understanding of the mysterious Wisdome couched under it . wee are but as a Historie to him , and shall not be understood by him .

23. But when wee speake of the source [ or Originall ] of the fire , and of its kindling ( wee meane , concerning the Fire of Life ) wee know for certaine , that in its Originall before the kindling of the fire , it consists onely in two formes , and hath but one Mother , which is o o Astringent or attractive . harsh and draweth to her , and yet there is nothing in her selfe , but a willing of the Eternall Father in the Eternall Nature which he hath appointed in himselfe to reveale , and to declare his wonders .

24. Now that Will is Eternall , and is not stirred up by any thing but by it selfe : and if that were not , all were nothing ; neither darknesse nor light : therefore seeing there is somewhat , it must needs be the Eternall Will ; and that is astringent and desirous p p Or , to Create the Wonders . of the Wonders of the Creation . Therefore seeing there is a Desire , the Desire attracteth to it selfe , and that which is attracted in the Desire maketh the Will full , so that the Desire is fulfilled : for the Will is as thinne [ or empty ] as q q Or , a vacuum . a Nothing , and that which is attracted into the Will maketh the Will thick [ or grosse and full ] and that is its Darknesse : and the Eternall Desire standeth in the Darknesse .

25. Now when the Will in the Desire doth attract , that attracting is a sting [ r r Pricking or spurring to Motion . puncture or Goade ] of the stirring ; for the Will is thinne as a Nothing , and is quiet and still , as [ if it were ] Nothing : but the Will being an Eternall Desiring , therefore it attracteth to it selfe Eternally : and having nothing to attract , it attracteth it selfe , and impregnateth [ or filleth ] it selfe , and so the Nothing cometh to be a Darknesse , and the attracting s s Is the spurre to the beginning of the beeing of a thing . maketh the sting of the first Essences , so that there is a stirring and originall of Mobilitie .

26. Now the Will cannot endure the attracting and impregnation , for it would be free , and yet cannot , because it is Desirous ; and seeing it cannot be free , it entreth with the attracting into it selfe , and taketh [ or conceiveth ] in it selfe another Will , which is , to goe out from the Darknesse into it selfe , and that other conceived Will is the Eternall Minde , and entreth into it selfe as a sudden flash [ of lightning ] and dissipateth the Darknesse , and goeth forth into it selfe , and dwelleth in it selfe , and maketh to it selfe another [ or second ) Principle of another Quality [ source or condition ] , for the sting of the stirring remaineth in the Darknesse .

27. Therefore now we should speake of the formes of the soure [ or astringent ] dark Nature . For wee understand that the Darknesse hath a longing after the Light , which eternally t t Or , is presented to it . standeth before it , but in another Principle .

28. For , the two Formes , the soure and the bitter stinging , are the Originall of All things , and the Eternall Will is the Mother [ or Matrix ] wherein they are Generated : and Wee are to know that the u u Astringency or attracting . sourenesse alwayes attracteth with the conception of the Will , and that attracting is the stinging of the stirring , which the x x Or , harshness . sourenesse cannot well endure : for the attracting sourenesse desireth the soure strong shutting up in Death , and the stinging bitternesse is the Opener , and yet it were a nothing in it selfe without the Will.

29. Now when the sourenesse attracteth so strongly , it cannot endure the stinging , viz. the sourenesses own attracting ; but stirreth much more , and the sourenesses may not endure the stirring neither , for it desireth the still Death . And thus it is a Chaine and Band , which ever maketh it selfe , and hath no [ other ] Maker .

30. Now these entring into one another , so swiftly , like a sudden thought , the sting would faine get out from the sourenesse but cannot ; for the sourenesse generateth and maintaineth it : and not being able to get the upper hand , [ or get loose ] it turneth round like a wheele , and so breaketh asunder the attracted sourenesse , and maketh a continuall y y Or , stirring up and downe . hurliburly and mixture , in which the z z Corrupting . breaking or woe doth consist , yet there is no feeling heere , but [ they are ] onely Formes of Nature : for it is no a a Materia . Materiall , but [ it is ] the Originall of the Spirit or Eternall Nature , in the Eternall Will.

31. For the soure desiring , attracteth and maketh penetration , and the bitternesse breaketh it asunder in the turning wheele , and so there ariseth multiplicity of Essences , and it is as it were a furiousnesse , or as I may say in a similitude , a Confusion of the Eternall Mobility , a cause of the Essences : and this the Eternall Will must suffer [ to be ] in it selfe , and therefore it conceiveth or taketh to it selfe another Will , to flie out from this wheele , and yet cannot doe it , for it is its own substance ; and seeing it cannot , and yet cannot leave its eternall desire and longing , it holdeth and attracteth to it selfe ; so that the Essences are continually generated , and yet ( without the desiring ) they are nothing ; and thus the whole forme standeth in the b b Or , sound . noise , and is called MAR: and seeing the Will cannot be free , it falleth into a great anguish , to speake according to Mans understanding , that the Reader may comprehend the sense and depth of it .

32. For the Will is the conception , and that which is conceived in the Will is its Darknesse , and the desiring is the Essence , and the contrary will is the wheele of the multiplicity of Essences , so that they are numberlesse , but the multitude is according to the Mobility These two formes are the Eternall Essences , and the Eternall Band , which maketh it selfe , and cannot doe otherwise .

33. For the vast infinite space , desireth narrownesse and inclosure [ or comprehension ] wherein it may manifest it selfe , for else in the wide stillnesse , there would be no manifestation : therefore there must be an attraction and inclosing , out of which the manifestation appeareth : and therefore also , there must be a contrary Will ; for a transparent and quiet will , is as nothing , and generateth nothing : but if a Will must Generate , then it must be in somewhat , wherein it may forme , and may generate in that thing : for nothing , is nothing but a stillnesse without any stirring ; where there is neither darknesse nor light , neither life nor death .

34. Now since wee cleerly perceive , that there is both light and darknesse , and moreover an eternall stirring and forming , which is not onely in the place of this world as farre as our senses reach , but without end and number , where the Angelicall world shineth cleerly , and yet not in the inclosure of the Darknesse ; therefore wee should raise our c c Or , senses . thoughts towards the Angelicall world , which yet is not without this place [ of this world ] : but it is in another Property , and in the Eternall Lights , and yet there could be no Light except there were a Genetrix [ or Matrix to bring it forth ] .

35. Now if it shine out of the Genetrix [ or Matrix ] , then it must come forth out of the Genetrix . For the Genetrix is a Darknesse , and yet that were nothing neither , if the Eternall Word ( which d d Attract , frame or Create . maketh the Eternall Will ) were not there . And in the making or creating , is the Birth of the Eternall Beeing . Of which John saith ; In the beginning was the Word , which was in the beginning with God , all things were made by it , and without it was nothing made that was made .

36. Consider heere my beloved Minde , whence Light and Darknesse cometh , also joy and heavinesse : love and hate : as also the Kingdome of Heaven , and the Kingdome of Hell , good and evill , life , and the shutting up in death .

37. Thou sayest , God hath created it ; very well : but why art thou blinde , and dost not acknowledge it , whereas thou art indeed the similitude of God ? Why speakest thou more of God then thou knowest and is revealed or manifested to thee ? Wherefore dost thou make e e Cannons and Ordinances . Lawes concerning the will of God , of which thou knowest nothing seeing thou doest not know Him ? Or why dost thou shut up thy life in death , whereas thou mightest well live , and know God who dwelleth in thee ? for thou hearest it also from St. John , that all things are made by the Word .

38. Seeing then , God is the Word which hath made all things , he must therefore be in all things : for a Spirit is not a made thing but a generated thing in it selfe , which hath the Centre of its Birth in it selfe , or else it would be corruptible : therefore now the Centre must stand in the Eternall Maker , or else it were transitorie : for there is nothing from Eternity but the Word , and the Word was God : and therefore it must needs be its own Eternall Maker of it selfe ; and it selfe must expresse it selfe as a Word out of it selfe , as out of its own Maker .

39. For where there is a Word , there also is a speaker to speake it . Now since it is the Father that speaketh it , and the Word which is spoken out of the Centre of the Father is the Sonne thereof : and seeing the Father in his Centre calleth himselfe a Consuming Fire , and yet the Sonne ( the Word ) is a Light of Love , humility , meeknesse , purity , and holinesse , and that the Father of the Word is so also called and acknowledged throughout the holy Scripture , therefore wee should consider the f f Quality , or property . source of the Fire in the Centre of the Father , seeing the Father and the Word is one , and yet in two [ distinct ] formes : and that also the Wrath and the Anger , together with the Abysse of Hell standeth in the Centre of the Father .

40. For St. John saith ; Of and through it are all things , and without it was nothing made : for when the Word desired to make [ or create ] , and the Father through the Word : then there was no Matter for him to make it of : for All was [ as it were ] nothing , neither Good nor Evill , neither Light nor Darknesse , but the Centre stood there : for the Will is his Heart , Sonne , and Word , which onely is the Eternall Beeing , and the Band which maketh it selfe , and yet the Deity may not thus be comprehended , because a Beeing affordeth a [ distinct difference or ] divisibility , and appeareth in two Principles .

41. Therefore wee will lay before you the Ground , as wee certainly know it : and our purpose in writing is to the end , that you might see , how blinde you are , and how without knowledge you meddle , when you make such huge g g Comments , Sermons , or Glosses upon the Scriptures . Expositions of the Writings of the Saints , about the Essence and Will of God , and yet know him not .

42. You persecute , despise , and disgrace one another , you raise warres , uproares and Tumults , and make desolate Countries and Nations , about [ what is ] the true knowledge of God and his will , and yet you are as blinde as a stone concerning God : you doe not know your own selves , and yet you are so furiously mad that you contend about [ your knowing of ] God , who is the maker , preserver , and upholder of all things ; who is the Centre in all things : so also you strive about his Light , which yet did never appeare in wrath and malice or wickednesse : but in friendly meek humility and in love , his Centre springeth up : and you are so furious and mad , and yet suppose that you have it upon your Tongue in your h h Wicked . malicious contention : you have it not : but you have meerly the history of the Saints , who have had the light shining forth out of their Centre : and therefore they have spoken from the Holy Ghost , which proceedeth out of the Light . But you take their words , and the Centre of your Heart is fast shut , you run galloping in the foure Formes of wickednesse or malice , [ viz. in Pride , Covetousnesse , Envy , and Anger ] .

43. Therefore I will shew you the Ground , of the two Eternall Principles [ that spring ] out of one Centre , that you might yet see , how you run on in the Kingdome of the Devill ; to try whether you will yet turne and leave off your pride , and enter into your selfe , and so you might attaine the Highest Eternall Good .

44. Therefore I will shew you , what wee are in soule and body , also what God , Heaven and Hell are ; doe not take it to be a i i Or , a Fancy . fiction , [ opinion or conceit ] , for it demonstrates it selfe in all things , there is nothing so small , but it stands manifest therein , and doe not blind-fold your selves in your base pride , in your conceitednesse , but search the Ground of Nature , and then you shall k k Learne or finde all things experimentally . understand all things : and doe not run on so furiously upon the bare letter of the Historie , doe not make Lawes according to your own conceits and opinions so blindly , by which you persecute [ vex and prosecute ] one another , in this you are blinder then the Heathens .

45. Search after the Heart , and after the Spirit of the Scriptures , that it might be borne in you , and that you might open the Centre of the Love of God ; and so you might know God , and rightly speake of him . For from the History none should take upon him to be a Master , or call himselfe a knower of the Essence of God , but from the Holy Ghost , which appeareth in another Principle ( in the Centre of Mans life ) unto those that seeke it in true earnestnesse , as we are commanded by Christ to knock and seeke for it of his Father ( viz. in the Centre of the life ) with true earnest desirous humility , and wee shall finde it .

46. For none can know or rightly seeke or finde God his Lord , without the Holy Ghost , which springeth forth from the Heart of the humble seeker , and enlighteneth the Minde , so that the l l Inward senses or thoughts . senses are enlightened , and the desire is turned to God , that person only findeth the deare Virgin the wisdome of God , which leadeth in the right way , and bringeth to the fresh waters of Eternall life , and quickneth the soule , and so the New Body groweth on the soule , in Christ ; of which wee will hereafter following , write according to its high and precious worth .

47. Wee advise the seeking Reader that loveth God , to consider concerning God : and that he doe not collect in his minde and thoughts , and seeke for the pure Deity onely aloft above the Starres dwelling there only in Heaven , thinking that he doth rule and governe only by his Spirit and power in this world , as the Sunne standeth aloft in the Deepe , and worketh by his beames all over the whole world : no.

48. The pure Deity is in all places , and all corners , and present every where all over : the Birth of the holy Trinity in one Essence is every where : and the Angelicall world reacheth to every part , where ever you can thinke , even in the midst of the Earth , Stones , and Rocks : as also Hell and the Kingdome of Gods wrath , is every where all over .

49. For the severe Kingdome in the Anger of the Darknesse , is in the Centre , and keepeth its Source and Dominion in the Darknesse : and the Deity goeth forth ( in the Centre , ) in it selfe , and maketh a habitation [ of joy ] in it selfe , but unsearchably or incomprehensibly to the Darknesse , because it openeth another Principle : for the Eternall Word is the Eternail Will , and a cause of the Eternall Nature : and the Eternall Nature is the Eternall Father , wherein all things are created by the Word , you must understand , in the Eternall Nature . And if the Eternall Will , did not create in it selfe [ another or ] a second Will , to goe forth , ( as a shining light flameth forth from a Candle , and departerh not away from the Candle ) the Father would be alone , and be only an austere Darknesse : also this world ( viz. the Third Principle ) could not have been created .

50. But the Father containeth in him the Eternall Nature in his own Essence , and is the Eternall Will it selfe , and generateth out of himselfe [ another or ] a second Will , which , in the first Eternall Will ( which is the Father ) openeth the Principle of the Light , in which , the Father ( with the Eternall Essences , in his Eternall Originall Will ) becometh amiable , friendly , milde , pure and Gentle : and so the Father is not in the source [ or quality ] of Darknesse : for the recomprehended Will ( which goeth forth out of the Centre , and dispelleth the Darknesse ) is his Heart , and dwelleth in it selfe , and enlighteneth the Father , [ or is the glance and light or lustre of the Father ] , and that will is the Word of the Eternall Father , which is generated out of the Eternall Essences : and is rightly another Person : for he dwelleth in the Fathers Essences [ or Essentiall powers ] in himselfe , and is the Light of the Father , and this Word ( or Will ) hath created all things , ( understand , out of the Essences of the Father ) for it [ the Word ] is the Eternall Omnipotency , because it cannot be comprehended by the Eternall Essences , for it breaketh asunder the Eternall Essences , and dwelleth in it selfe , and shineth out of the Essences , and yet it cannot depart from the Essences , as little as the glance or light departeth from the fire .

The Second Chapter .

1. SEEing wee have mentioned such a ground to you , wee will shew you further the ground of the a a Begettresse , pregnant Mother or womb of the Conception of the Birth . Genetrix [ or Matrix ] for wee see it cleerly in this world , in the Dominion of the Elements : ( and yet much more in our selves , in our Minds , whence the senses [ or thoughts ] arise , whereby they walk , converse , and direct all their Actions : ) that there is a Genetrix , which doth afford so much : and if there be a Genetrix , then there must be a Centre or Circle of life , wherin the Genetrix hath its Dominion : for the nothing doth not move nor stirre , but if there be a stirring , that moveth every life , that must not be a strange , [ or Heterogene ] thing , because it is in every thing that things own spirit and life ; as well in the vegetive and insensitive as in the sensitive living [ things ] .

2. And let not the dissemblers and hypocrites mis-leade you , who are meere Book-learned in the Historie , and boast and vapour with strange Languages , and would be respected for it , whereas they understand them not in the least : they understand not their Mother Tongue , if they understood that right ( together with the Spirits of the Letters ) then they would know Nature therein .

3. It is meere Pride , that forbiddeth you to search or seeke , that you should not finde , and that ( the Pride ) with her crowned [ or cornered ] Cap may domineere ( like a proud woman ) , over the Wonders of God : for so the Devill would have it ; that he might not be knowne : they are more blinde then the simple Laity .

4. If you desire to seeke , then knock , that the right doore may be opened for you , and seeke in the feare and the love of God , and you shall finde well enough , let not the calumnies of the proud divert you : For if the right doore be opened to you , then you shall see how very blinde b b Those that call themselves the Clergie , or Divines . they are : their pride hath blinded the whole world , so that every one looketh meerly at their eloquency , brave Language , or good expressions ] and upon their [ severall ] strange Languages , and thinke they understand very well . Thus they domineere over Mens soules , whereas their knowing is altogether doubtfull , as may be seene by their Disputations and Contentions .

5. Therefore I say still , none should trust their soule with such hypocrites and dissembling men : for the soule standeth not in this world , but in the Originall of the Essence of all Essences , and it is in the Centre of the Eternall Band , wherein God , and the Kingdome of Heaven and Hell standeth , and if it [ the soule ] attaineth the love of God in the Light , ( which dwelleth in the Ground of the soule ) it may well see the Eternall Nature , as also , God , and the Kingdome of Heaven , and of Hell : if it doe not suffer it selfe to be blinded : it is not hard or difficult : it is but to goe about the new Birth , or Regeneration out of the Darknesse into the Light ; without which you cannot reach the Depth in the Centre .

6. And now if we will speak of the Centre , or the Circle of the Life , wee must consider the Genetrix [ or Matrix ] , which is the Centre , and the Essence of all Essences . All things are Generated out of the Centre , and out of that which is Generated all things are created which are in Beeing . And wee have cleered to you the Ground , how the Eternall Word was in the beginning ( as in the Centre ) and the Word is Gods , and the Eternall Will is that Word . For the Eternall God hath that will in him , and that is his heart , and in that recomprehended will ( in the Eternall Father of all things ) the Eternall Deity hath its Name GOD.

7. For wee cannot say , that God hath a Maker , as also the Will hath no Maker , for he maketh himselfe from Eternity to Eternity continually , whereas it is not a making neither , but an Eternall c c Or , Birth . Generation . The Word in the Father , and the Spirit which goeth forth from the Power , is the Life of the Deity .

8. But now wee see that the Mark standeth in the Centre : for God is also an Angry Zealous or Jealous God , and a consuming Fire ; and in that source [ or quality ] standeth the Abysse of Hell , the anger and malice , of all the Devills , as also the d d Venome or the corruption . Poyson of all Creatures : and it is found that without poyson and e e Fiercenesse or stinging sharpnesse . eagarnesse there is no Life : and from thence ariseth all contrariety and strife : and it is found , that the strongest and most eager , is the most usefull and profitable : for it maketh all things , and is the onely cause of all mobility and life .

9 For as is mentioned before ; The Eternall Word ( viz. the Eternall Will of the Father ) is the Creator of all things , and the Eternall Father , is the Beeing of the Will , out of which the Word hath created all things . Now the Essences are the beeing which causeth the Will : for heere you must understand , that there are two Wills in one Beeing , and they cause two Principles : One is the Love and the other is the Anger or the Source [ or property ] of Wrath. The first Will is not called God , but Nature : the second Will is called A and O , the beginning and the End from Eternity to Eternity : and in the first Will , Nature could not be manifest , the second Will [ it is , that ] maketh Nature manifest , for the second Will is the vertue in the strength , and the one would be nothing without the other .

10. Seeing then , that the Will of the Father in the Eternity , is the first , therefore also he is the first Person in the Ternary , viz. the Centre it selfe . So now the Will or the Centre is , to desire to Generate the Word or Heart : for it is nothing else , and it can be called nothing else , but the desiring in the Will.

11. Thus we search in a deep sence in the Minde : and do finde , that the desiring is eagar and attractive : for it is the strong might : not in one point onely , but every where all over , contracting the widenesse into narrownesse , to manifest it selfe [ therein ] . For else there would be nothing in the whole Deepe , and there would appeare nothing , but all would be still and quiet .

12. But now the desiring attracteth , and yet it hath nothing there but it selfe : and that which is attracted is the impregnation of the desiring , and maketh the desire full , and yet is nothing but a darknesse , for that which is attracted is thicker then the will , and therefore it is the darknesse of the thin Will.

13. For the will is as thin [ or empty ] as [ if it were ] nothing , and very still and quiet : but the desiring maketh it full , and the going forth in the desiring is the Essences , viz. a sting of sensibility , ( which is against the sensibility ) which the desiring also cannot endure , but attracteth the more vehemently to it , and so the sting or puncture is the greater , and rageth against the attracting , and yet cannot get out of it , for the desiring generateth it , and yet cannot endure it , for it is such an Enmity as [ is between ] heate and cold .

14. And so the desiring , which in it selfe is an earnest longing , by its longing doth awaken such a raging ( which doth so sting in that will ) that the longing becometh very soure and strongly attracting , that it might hold the sting fast , whereby the sting as a stirring life , affordeth mobility , in which the longing attaineth the first crack [ or shreek ] of trembling , from whence ariseth a contrarious Anguish : for in the Anguish of the longing ( in the hard attracting ) is caused a sharp coldnesse : and the attraction is eager , bitter and stinging , so that it affordeth a terrible strong Power , which the sting cannot endure , but would faine breake away , and yet it cannot : For it s own Mother that generateth it , holdeth it , and so being it cannot get away upwards , it runneth round like a wheele , and breaketh asunder the contraction , from whence the Essences of multiplicity doe arise .

15. And this is the right Centre : for in the wheele doth exist the nature of Mobility and of the Essences : and it is a Band of the Spirit , though without f f Or , perception . feeling or understanding : but in this Forme it is onely called , the Centre : for it is the Circle of life , which the desiring hath shut up , out of the still widenesse , into narrownesse : although it is not comprehensible , but every where meerly spirit and forme of Nature .

16. Seeing then that the Raver maketh such a stinging bitter wheele ( in the sharp cold ) therefore the Centre is so terrible like a great Anguish , where the life is continually broken , [ or destroyed ] and by the Essences is also built [ againe ] in such a manner , and is like to Life and Death .

17. The Phylosophers and high g g Naturalists . knowers of Nature , write , that Nature consisteth in three things , viz. in h h 🜍 ☿ 🜔 Sulphur , Mercurie , and Salt , which is very right : but the simple will understand nothing therein : and although the apprehension of it was open to the wise [ so that they understood it ] yet at this present time , very few understand the Centre , but they have it in the Historie , as also [ they have ] the Divinity or Theologie from the mouth of the Apostles , which at present is also no other then a Historie , without the power and the living Spirit , ( which was among the Apostles ) as is cleerly testified by their contentious disputations , lip-labour and dead Letter [ in their Teachings ] .

18. Now seeing wee have through the Divine Grace attained the Light , and are able to know the Centre , which is the Birth of our life : wee have power to demonstrate it , and shew what is comprized and understood in the three words , Sulphur , Mercurie , and Salt : not that we thereby despise the ignorant blindnesse : but as a Christian wee would willingly afford and shew them the Light . And although our speech seemeth simple , yet out knowledge , meaning , and apprehension is very Deepe : none should be offended at the simple speech : as if wee had not the deepe apprehension . Let him but reade it with a true earnestnesse , and consider seriously of it , in the feare of God , and he shall finde well enough what Spirits childe wee are , in this writing , but wee would have him faithfully warned , concerning the scorners and hypocrites .

19. As is mentioned concerning the Sulphur , the Centre is and may very well be called PHVR : but if the Light be generated , the light that shineth out of the PHVR is called SVL , for it is the soule thereof . And as I say of the dark Centre , wherein the Divine Light is generated , the same I say also of Nature : though indeed they are one : but wee must so speake : that wee might bring it into the thoughts of the Reader , that he might incline his minde to the Light , and so attaine it .

20. For the two Formes : viz. sharp cold : and bitter stinging , which are generated by the longing in the Eternall Will ; they hold the Centre , and make the wheele of the Essences , whence the i i Or , Thoughts . senses , as also perception and mobility continually arise Eternally .

21. Now these two formes are in very great and terrible anguish , in themselves , without the other formes that are generated out of them . For the attracting sharp sourenesse is like to hard stones , and the sting of the attracting is the breaker of the astringency : and so it is like a wheele , and may well be called PHVR : the Language of Nature in that syllable doth declare .

22. Therefore though the two formes enter so terribly in themselves into the Will , and hold the Will in the darknesse , yet the will cannot be captivated , for its own propriety is to be meeke and quiet , and that propriety it cannot loose in the two Formes , for it is incomprehensible ; and yet it must be in the two Formes , and dwelleth in the sting , and is the flash thereof : for the two Formes are darke in themselves , but the Will is not [ so ] , for it is free in it selfe : but the two Formes take it into their property : for it is their Father , and it sharpeneth it selfe in their properties , so that it shineth as a flash [ of lightning ] .

23. For the soure astringency maketh dark ; and the bitter sting ( in the wheele ) dissipateth the Darknesse : and so the liberty of the still will shineth in the wheele in the whirring as a flash [ of lightening ] : for the will so sharpeneth it selfe from the soure astringency , that it becometh very strong , for it is as when steele and a stone are knocked one against another to strike fire .

24. For there is understood to be in the Fire , two things ; viz. the liberty k k Extra naturam . without Nature , and the soure strongnesse of Nature ; as you have an Example in a stone , out of which you strike Fire . For when you strike upon the sharp of the stone , the bitter sting of Nature sharpeneth it selfe , and is l l Vexed or angred . stirred in the highest Degree . For Nature is dissipated or m m Shivered to pieces . broken asunder in the sharpnesse , so that the liberty shineth as a flash [ of lightning ] : and that you may heere see to be true : for as soone as the liberty shineth , it consumeth the Darknesse , and thence it cometh , that the sharpnesse of God the Father is a consuming Fire . For as soone as the flash in the sharpnesse seizeth on any thing that is essentiall , it consumeth it instantly , so that there is no nature more left .

25. And the cause of the flash going out so suddenly , is that the sharpnesse cannot retaine it : for the flash is free from Nature , and is onely seene in the breaking .

26. And wee give you to understand , that this liberty without the Nature , is God the Father : and the Nature is thus generated in him , so that he is Omnipotent over Nature , even as the minde of Man is above the senses ; for it hath all one Originall , as wee will shew you hereafter following .

27. Further concerning the Birth of Nature , wee give you to understand this by way of similitude : When the flash shineth thus in the soure anguish , then there is a very great crack , which the sourenesse captivateth , and terrifieth much more , for its dark propriety in the soure Death is killed in a moment , so that it looseth its soure propriety and sinketh back , and can no more attract so strongly ; and then the flash goeth directly through the sting of the raging of the whirring wheele : where the sting must spread forth on each side , and the flash goeth through the midst ; and so the wheele cometh to be a Crosse , and can no more whirle about , but standeth shivering in the sharp Might of the Will of the Eternall Liberty , which is God the Father .

28. And now when the strong sourenesse hath captivated the flash of the Liberty , that it looseth its propriety ; then the fourth forme ( viz. the Salt-Spirit ) is generated : for the sterne harshnesse , becometh pliant from the fire and the crack ; and yet retaineth the sharpnesse : and so this forme is like a sharp Water-Spirit : and the flash ( viz. the crack ) is the third forme , and maketh in it selfe in the soure killed-anguish , a Brimstone-Spirit .

29. For if the sterne sourenesse looseth its first dry propriety , it must be soft , and yet it cannot , for it is terribly sharp : and heere is the n n Mark , Butt , Goale , or limit . Mark of the Eternall Death : for the desire out of the free will , cannot attract so any more : for it standeth in the anguish of the Crack , and yet retaineth its propriety in the attracting .

30. For every anguish hath a desire to goe forth from the source [ or paine ] : and it is the naturall right of the anguish to expell from it selfe , and yet it cannot , but the paine is thereby more stirred and greater : as may be understood in a raging swelling sore , where the Member in the o o Or , humours . Essences laboureth to be ridde of the paine , and by the labouring of the Essences the sore becometh bigger , and the source ( in the Brimstone-Spirit ) is swelled up : and the more the o o Or , humours . Essences strive , the greater is the wheele of the Anguish .

31. Thus I propose Nature to you , to be considered of , which if you consider it well , cannot be spoken against : for it appeareth in all things , and it hath its Birth just so . And Nature standeth thus in foure Formes .

32. First , in a soure and strong attracting , which is called p p Or , sourenesse , tartnesse , or astringency . Harshnesse , and maketh in it selfe sharp coldnesse .

33. And then secondly , the attracting is its q q Or , spurre . sting , which rageth in the sourenesse , and breaketh the hardnesse , and maketh the wheele of the innumerable Essences , wherein the Wonders are generated .

34. But the flash of the Liberty of the Eternall Will , which sharpeneth it selfe in the sourenesse , and turneth to consuming Fire , breaketh its wheele , wherein as a flash it penetrateth through in a moment , and terrifieth its Mother , the sourenesse , which looseth her hard propriety , and is changed into a sharp nature like Salt ; and in this sharpnesse , the sting also looseth its own right and becometh bitter : for it hath in it two Formes , viz. the raging , and also the flash of the Fire , which are like Brimstone , and it is the might of the kindling of the Fire , for the source [ or property ] of the Fire standeth therein .

35. Understand us right thus : the flash of fire out of the sharpnesse maketh the third forme in Nature : for it maketh in the sourenesse , and out of the Rager ( the bitter sting in the tart anguish ) a Brimstone Spirit , wherein the flash standeth , and is the soule ( or the Eternall Life ) of the foure Formes . For the anguish maketh in it selfe againe a desire to flie out from the anguish , and yet there is nothing that can flie away , but so it is in the Centre , and is called the Centre no more .

36. The fourth Forme is the changing of the hard sourenesse , viz. the Crack of the flash : The dark hardnesse perceiving that it is feeble , and as [ it were ] dead and overcome , and is then turned into SAL : and yet retaineth the propriety of the soure attracting .

37. Thus the foure Formes of Nature , are no more called the Centre , though indeed they have the Centre in them , and in their Originall , but [ are called ] Sulphur , Mercurius , and Sal. For the Brimstone-Spirit is the Soule of the foure Formes : for it hath the fire in it , and the anguish in it maketh another Will so that the foure Formes have an Eternall will in them which is their own : for that will is to flie aloft out of the foure Formes , above Nature , and to r r Kindle the Fire in Nature . kindle Nature in the Fire , and so to be in a horrible might , as may be [ discerned and ] considered in the Devills , who live in such a Will as this , as wee shall shew afterward .

38. Thus understand us rightly , what the s s Or , Philosophers . Wisemen of old have understood by the three words , Sulphur , Mercurius , and Sal : though they all could not apprehend the high Light ; yet they understood it well enough in the light of this world , viz in the third Principle , all which hath one and the same understanding and meaning ; only they understood not the three Principles : or else they had known God ; and so they remained in the light of this world as Heathens with their understanding . For they have found the soule of the foure Formes in the light of the vertue of the Sun [ only ] , and the second Principle was no further revealed to them .

39. There the soule standeth in the Eternall Band , and there , in the Crosse of Nature , out of the Originall Eternall Will , is the Eternall Word Generated , which is the Maker and Creator in Nature , and this hath been hidden to them , even to this very day : but the Time discovereth it , where it standeth as a t t To be seene . Banner : of which [ shall be spoken ] in its place .

40. And deepe considerate Reason hath very cleerly in our description , what Sulphur , Mercurius , and Sal are : for SVL is the soule , and is a Brimstone-Spirit , which hath the flash of fire with all Formes in it : but if the power and light of the Sunne doe operate therein ( seeing the soule standeth in flesh and bloud ) the Sunne with its friendly beames , maketh out of the soure Salt-Spirit , an Oyle , and kindleth the Fire : and so the Brimstone-Spirit burneth , and is a Light in the Essences : and out of the anxious Will cometh the Minde : and out of the wheele of the Essences come the thoughts : for the vertue of the Sunne hath also the Minde , so that it doth not stand in the Anguish , but rejoyceth in the vertue of the Light .

41. Thus SVL is the soule : in an hearb it is the Oyle , and in Man also , according to the Spirit of this world in the third Principle , which is continually generated out of the anguish of the Will in the Minde , and the Brimstone-Worme is the Spirit , which hath the Fire and burneth : PHVR is the soure wheele in it selfe which causeth that .

42. Mercurius comprehendeth all the foure Formes , even as the life springeth up , and yet hath not its beginning in the Centre as the PHVR hath , but after the flash of fire , when the soure dark forme is terrified , where the hardnesse is turned into pliant sharpnesse , and where the second will ( viz. the will of Nature , which is called the Anguish ) ariseth , there Mercurius hath its Originall . For MER is the shivering wheele , very horrible , sharp , venomous , and hostile ; which assimulate it thus in the sourenesse in the flash of fire , where the soure wrathfull life ariseth . The syllable CV is the pressing out , of the Anxious will of the Minde , from Nature : which is climing up , and willeth to be out aloft . R I , is the comprehension of the flash of Fire , which in MER giveth a cleere Sound and Tune . For the flash maketh the tune , and it is the Salt-Spirit which u u Or , knocketh . soundeth , and its forme [ or quality ] is gritty like sand , and herein arise noises , sounds , and voyces , and thus CV comprehendeth the flash , and so the pressure is as a Winde that thrusteth upwards , and giveth a Spirit to the flash , so that it liveth and burneth . Thus the syllable VS is called the burning Fire , which with the Spirit continually driveth it selfe forth : and the syllable CV presseth continually upon the flash .

43. And the third word SAL is the Salt-Spirit ; because the auntient x x Philosophers . Wisemen saw , how Nature is thus divided into many parts , and that every Forme of Nature hath a parricular Matter in this world , may be seene in the Earth : and that the Salt-Spirit especially is the greatest in corporeall y y Or , substances . things , ( for it preserveth the Body that it doth not decay ) therefore they have rightly set downe this Gate onely ; which is the Mother of Nature . For out of this forme , in the Creation , Earth , stones , water , and all sorts of Mineralls , were made , yet With the mixture of the other Formes ; as you shall see hereafter : My beloved Reader , understand us thus according to our own sense , meaning , and apprehension .

44. The foure Formes in themselves are the Anger and the Wrath of God in the Eternall Nature : and they are in themselves nothing else but such a source [ or property ] as standeth in the Darknesse , and is not materiall , but an Originality of the Spirit , without which there would be nothing .

45. For , the foure Formes are the cause of all things , as you may perceive , that every life hath poyson , yea the poyson it selfe is the life : and therefore many creatures are so venomous , because they proceed from a poysonous Originall . And you must know , ( though these be the chiefe causes of Nature ) that Nature consisteth in very many more other Formes : for this maketh the wheele of the Essences , which maketh innumerable Essences : where every Essence is againe a Centre : so that a whole Birth of cleane another Forme may appeare .

46. Therefore the Power of God is unsearchable : and our writing is not to that end , that wee should search out the ground of the Deity in the Eternall Nature [ and lay it before any ] : no , that cannot be : but wee will direct the blinde the way that himselfe must goe : wee cannot goe with his feete , but ( as a Christian ) we would faine lead him , and impart to him what we have ; not out of boasting in our selves , but that wee might helpe to plant the great body [ consisting ] of the Members in Christ ; of which wee will make mention hereafter : to which end these very high things are mentioned , that wee might shew you the right marke in the Originall : that your selfe might see , and learne to understand the course of the world , and how blinde all are concerning God , and what the cause and end of z z The blindnesse of the world . it is .

47. Wee tell you this , that you might rightly consider it ; for , these foure Formes are in all things : yet in this world ( as in the third Principle ) they are not understood [ to be ] in their a a Or , their utmost effect . very eager Essences . For the vertue of the Sunne , in the Elements tempereth all things , so that the Essences stand not in such a wrathfull source [ or property ] ; but are as a pleasant friendly life : as the Light out of the second Principle , ( which is the Light out of the Word & Heart of God the Father ) doth enlighten the foure Formes in the Centre of the Angelicall Spirits , so that they are in their own Centre , friendly , lovely , and very pleasant .

48. And you should well consider the Fall of the Devills , who have lost the Light of the Heart of God , and must now stand in the foure Formes of the Originall , in such an anxious source [ or condition ] as was above mentioned .

49. Thus is the soule of Man also together out of this Eternall Band breathed into Man , and enlightened from the light of God : but in the fall of Adam it is gone out from the Eternall Light of the Heart of God , into the light of this world : and it hath now to expect ( if it have not entered againe into the light of God , when the light of this world doth breake off from it ) that it must then remaine in the foure Formes ( without the light ) in the first Birth of the life , with the Devills .

50. For the foure Formes ( without the Eternall Light ) are the Abysse , the Anger of God , the Hell , and the horrible flash of fire in the wheele of b b Or , breaking . Corruption in the flying up of Mercurie [ or the terrible cracking noyse ] . Their light is in the Brimstone-Spirit , which they must awaken in themselves : or else their Spirit standeth in Eternall Darknesse , & its living Forme of the Abysse is a Dominion of a severe [ eager property or ] source , which climeth up in the flash of Fire [ willing to be ] above God and the Kingdome of Heaven , and yet cannot reach , nor feele nor see them : for c c The Eternall Darknesse . it is a Principle , which comprehendeth neither this world nor the Angelicall world : and yet is not severed , [ but is ] in [ one and the same ] Place .

51. For wee offer to your consideration : that as wee Men with our [ Earthly ] eyes which wee have from this world , cannot see God and the Angells : which yet are every moment present to us , yes the Deity it selfe is in us , and yet wee are not able to comprehend it , except wee d d Set all our thoughts and resolutions upon God and Goodnesse . put our imagination and earnest will into God , and then God appeareth to us in the Will , and filleth the Minde ; where wee feele God and see him with our eyes , [ viz. the eyes of our Minde . ]

52. So also if wee put our imagination and will into evill [ and wickednesse d d Set all our thoughts and resolutions upon God and Goodnesse . , then we receive the source of Hell in the Wrath : and the Devill layeth fast hold on our very Heart in the Anger of God , yet wee see him not with these eyes , onely the Minde and poore soule in the Eternall source of the Originall , understand it and tremble at the Wrath : so that many a soule despaireth , and casteth it selfe into the source of the Originall , and driveth the body to death , by sword , the rope , or the water , that it may thereby suddenly be ridde of the torment , or source , in this life , which is from the Third Principle . For that soule standeth between the Kingdome of Heaven and the Kingdome of this world , in scorne , and therefore maketh hast to the Abysse .

53. Also wee give you very earnestly to consider : that God did not create a peculiar Hell and place of Torment , on purpose to plague the Creatures , viz. Angells and Men ; because he is a God that willeth not Evill , and doth himselfe forbid it : and hath therefore suffered his Heart to become Man , that he might redeeme Man out of the Eternall anguishing source [ or torment ] of the Abysse , which endureth for ever .

54. And therefore as soone as the Devills went away from the light of God , and would domineere in the Might of the Fire , over the Meeknesse of the Heart of God , they were immediatly in the same houre and moment in the Abysse of Hell , and were held by it : for there was no peculiar source [ or place of Torment ] made for them : but they remained without God , in the foure Formes of the Eternall Nature .

55. So also it is with the soules of Men , if they doe not attaine the Light of God ; which yet with great longing standeth before the soule , and it is hidden in the very ground of the soule . And the soule is to doe no more , but put its will , ( as a sprout out of the foure Formes ) againe into the Light of God , where then it is regenerated anew in the Will , and in the Life of God .

56. Wee give the Courteous Reader to understand : that the [ Hellish ] creatures , which are the Devills and the damned soules , have not onely foure Formes in the Band of their life ; but their Formes are infinite , like the thoughts of Men : and they can turne themselves into the Formes of all Creatures : but there are onely foure Formes manifest to them , as also in the Abysse of Hell : but they may bring forth every forme out of the Matrix , except the light , the Fire is their right life , and the soure astringency of the Darknesse , is their right food .

57. For one Essence nourisheth the other , so that it is an Eternall Band : and so the Devills and damned soules are onely living Spirits in the e e Or , essentiall powers . Essences of the Eternall Originall : out of which they are also created : for the Matrix is the originall Genetrix , which continually generateth it selfe out of the Eternall Will.

58. And in that respect , [ or according to this forme or property ] God calleth himselfe a Zealous [ or Jealous ] Angry God , and a Consuming Fire ; for the fire of this Originall is consuming , for it is the Centre of the Eternall Band. Therefore if it be kindled in the soure sharpnesse , it consumeth all whatsoever appeareth Essentially in the foure Formes , ( you must understand , all that which is not generated out of their source [ or property , ] for the Devills are from the same source or property , it cannot consume them , for they are crude [ that is ] without a body ) as may be seene by the sacrifices of Moses and the Children of Israel , which the fire devoured , as also by Eliah and the two Captains over fifties , in that the fire of God twice devoured fiftie , when Israel was led in the source of the Father by the Word : [ that is , when Israel was disobedient to the light and Word , and thereby were given up to the Wrath of God . ]

59. And now I will further shew you the forme of the Deity , that you may search through the Ground of the Eternall Life , and learne to understand what the Eternall Good , and what the Eternall Evill is ; as also that which is f f Or , Transitory . Mortall in this world : and that you may learne to search and know the Will of the highest Good : as also what God , Heaven , Hell , the Devill , and this world is , and what is to be done therein .

60. John the Evangelist writeth very well , also deeply and cleerly , that in the beginning was the Word , and the Word was God , and all things were made by it : for the Word revealeth the Deity , and generateth the Angelicall World [ which is ] a Principle in it selfe : which is to be understood as followeth .

61. The first Eternall Will is God the Father , and it is , to generate his Sonne , viz. his Word ; not out of any thing else but out of himselfe : and wee have already informed you about the Essences , which are generated in the Will , and also how the will in the Essences is set in Darknesse , and how the Darknesse ( in the wheele of the Anxiety ) is broken asunder by the flash of fire , and how the will cometh to be in foure formes , whereas in the Originall all foure are but one , but in the flash of fire appeare in foure formes : as also how the flash of fire doth exist , in that the first will doth sharpen it selfe in the eager hardnesse , so that the liberty of the will shineth in the flash . Whereby wee have given you to understand , that the first will shineth in the flash of the fire , and is consuming by reason of the anxious sharpnesse , where the will continueth in the sharpnesse , and comprehendeth the other Will in it selfe ; ( understand in the Centre of the sharpnesse , ) g g Which other or second Will . which is , to goe out from the sharpnesse , and to dwell in it selfe in the Eternall Liberty without paine or source .

62. Therefore wee now also give you to understand ; that the oth●● i●-comprehended Will , to goe out from the sharpnesse , is free from Nature , viz. from its wrathfulnesse : for it stands in the Centre , in it selfe , and retaineth all the vertue and forme of the [ first ] Centre , out of all Essences in it selfe : for it is the vertue and power of the first will , and is generated in the first will , and maketh ( in the Liberty of the first will ) a Centre of an Out-birth [ or procreation ] , incomprehensible by the foure formes in the first will . And this other generated will in the first will , is the Heart of the first will , and is in the first will as a Word , which moveth in it selfe , and remaineth Eternally in the Birth of the first will ; for it is his Sonne or Heart : and is severed [ or distinct : ] from the first will in that it hath a severall Centre in it selfe .

63. Now the Father , viz. the first will , expresseth all things , by this word ( as out of the Centre of the Liberty ) ; and that which proceedeth from the Father by the Word ( viz. the Spirit and power of the Father in the Word ) formeth that which is expressed , after a spirituall manner , so that it appeareth as a Spirit .

64. For , in the soure Matrix ( viz. in the Fiat ) all is comprehended , and the Sp●rit of the Word formeth it in the Centre of that Essence , wherein the Father moveth and expresseth by the Word , so that it is and remaineth to be an Essence . For whatsoever is formed out of the Eternall , is Spirit , and is Eternall , as the Angells and soules of Men are .

65. But because it may happen that wee should be as one that is dumb to you , and hard to be understood , in this description , ( for the understanding and apprehension of it is not in the subtile spirit of this outward world ; ) wee will therefore shew how the other Three Heavenly Formes are Generated [ being together with the soure fore-mentioned formes , the seaven formes or Spirits of Nature ] in which [ three formes ] especially , God , the Kingdome of Heaven , Paradise , and the Angelicall world is understood ; to try whether it might be brought into the minde of the Reader .

66. You must not understand it , as if the Deity had a beginning , or were subject to any alteration , no ; but I write in what manner it may be learnt and understood , what the Divine Essence is : for wee can bring no Angelicall words : and though wee could use them , yet they would appeare in this world no other then Creaturely , and Earthly to the earthly Minde . For wee are but a part of the whole , and cannot speake h h That which is perfect . the totall , but in part , which the Reader ought to consider .

67. For the Divine Minde in the Heart of God , that is onely totall [ or perfect ] but else there is nothing totall , for without that , all stand in the Essences , and God onely is Free , and nothing else : and therefore wee speake but in part , and comprehend the totall in the Minde : for wee have no tongue to expresse it : wee only bring the Reader to a i i Which reacheth to heaven . Ladder , [ he must goe up himselfe . ]

68. If wee will rightly speake or write of God , wee must speake of the Light , and of the flame of Love : for therein is God rightly understood .

69. Wee cannot say , that the source of the fire is Light , we see it onely shine out of the Fire . Thus now wee have informed you concerning the Originall of the Fire , how it is generated in the wheele of the Essences , in the hard anxious sharpnesse , and receiveth its shining out of the Eternall Libertie , where the libertie is driven on in Nature , so that the libertie becometh a source [ or propettie ] , which is Fire .

70. So also wee have mentioned , how the flash instantly presseth through the wheele of the Essences , and maketh a Crosse , and then the wheele of the Essences turneth round no more ; but standeth wavering in the sound [ of the crack ] , and all Essences receive their vertue and strength in the flash of the Crosse : for the flash presseth right through , and divideth the Essences of the wheele : and the Essences presse through k k Squarely , Crossewise on each side . flatly upon the flash : for the flash is their Spirit , which in the soure astringency maketh a Brimstony Forme .

71. Thus the birth standeth square like a Crosse , and hath beneath , the Centre of the Birth , which driveth up the flash aloft , and so the whole Birth is as a sprout , where the fire driveth up , and the Essences hasten after the fire-Spirit , as their own spirit , which attracteth and desireth them , for they are its food and nourishment , and it is their life , and one is not without the other .

72. Now understand us concerning the Crack of the Fire , for it is horrible and consuming , and overcometh all the Formes of all the Essences : for as soone as the twinckling beginneth , all the formes of the Darknesse are consumed , and the dark soure astringency ( viz. the sterne Death ) trembleth at the life , and falleth back as dead and overcome , and of hard becometh feeble and weake ; and so becometh heavy , as being impotent and not l l Not able to subsist . fix in it selfe ; and thence cometh weight in Nature . For the soure astringent Matrix becometh thin and light ; and a Water-Spirit , from whence the Water is Generated .

73. And now this Crack of the soure astringency in the Dark Death , is a Crack of Great Joy , for of dark it becometh light : and or when the flash twinckleth in the soure astringency of the sting , the sting is terrified much more then its mother the soure astringency , and yet it is no hostile crack or terrifying ; but a very joyfull crack or terrour of exulting , that its mother is so thin , pliant , and soft , whereby the sting looseth its fiery propriety , and in the Liberty of the Eternall Will ( in the Centre ) becometh white , cleere , light , amiable , and joyfull ; and herewith springeth up the fift forme of Nature , viz. the friendly Love .

74. For there the flash desireth with great longing to have its mother for its food , and here is the true originall of Life ; for it is the kindling of the Light in the soure astringent Matrix , where the severe tartnesse is turned into meeknesse : and you should rightly understand it here , that it is not so , wholly in the Centre of its being ; but ( as I may say in a similitude ) it is as if Oyle were generated in the Meeknesse , out of which the Light shineth constantly and remaineth for ever , in which the flash looseth its propriety , and so out of its forme a shining and light is produced , wherein there is a m m Or , Severall . distinct Centre , out of which the Great Joy springeth up ; and yet the first foure formes keep their own Centre to themselves : For the Darknesse remaineth as an inclosed thing : and the Light shineth in the Darknesse , and the Darknesse comprehendeth it not .

75. Thus there are two Principles ; which are therefore two , because the Meeknesse existeth out of the first Eternall Will , which [ Will ] is free from the Matrix [ or Nature ] and is as thin as if it were nothing and is still and quiet . Now that which is still and without a being in it selfe , that hath no darknesse in it ; but is meerly a still cleere light Joy , without Essence , and that is the Eternity which is without any thing , and is called God , above all other things : for there is nothing Evill in it , and it is without a Beeing .

76. Understand us thus ; God the Father is so in himselfe , but without a Name : for he is in himselfe the light cleere bright Eternity without a Beeing , if wee speake meerely of the Light of God .

77. But since he will not be without a Beeing , therefore wee consider his will , which he conceiveth in himselfe , out of nothing , but meerly out of and in himselfe ; and wee understand the desire [ is ] in his will , and [ that ] in the desire [ there is ] the Centre of the Genetrix , wherein the Beeing is Generated .

78. Now the Eternall Genetrix desireth nothing but the Word , which doth create in the Genetrix : for the Eternall still and light Joy , createth nothing , but is meerly still and light ; for where there is no darknesse , there is meere light without alteration ; but the Genetrix in the desire maketh the attraction ; so that there is a Darknesse , which is Eternall ; wherein Nature is Generated : as is mentioned before .

79. And now the Eternall Genetrix , in the first longing , desireth the Liberty , ( viz. God ) and not the Darknesse , in it selfe : for he willeth not her , but the Word , which createth in the longing of the Genetrix : and yet there can be no Genetrix without the attracting , which impregnateth it selfe in the will , in which impregnation the Centre of the Nature doth consist : and there would be no Word , if there were no Nature .

80. For the Word taketh its originall in Nature : and wee heere give you highly and dearly to understand , that two words are Generated in Nature : one is the first Centre of the Genetrix , in the sterne Wrath , to expresse the strong might of the Mother of the first soure wrathfulnesse in the Fire : which is heere called the Nature of God the Father , which he thus generateth in his still Joy , in the conception of his will , without touching the Liberty of the Light .

81. And the other Word , [ is that ] which n n God the Father . he generateth out of Nature out of the Meeknesse , understand [ that ] wherein the Eternall Liberty of the Light is , which is called God , which is o o Or , ariseth out of Nature . out of Nature , and so the dark nature disappeareth , [ which is ] still in the fire of the sharpnesse , as is mentioned before , and yet the soure astringency ( in its own dark propriety ) is terrified , and looseth its eagar propriety .

82. For the flash maketh the dark stern Might thin againe , and so a sprout springeth up therein out of the innumerable Essences , and this is the vertue or power of the second Centre : for in this springing up there is a Love-desire , and the Eternall Light catcheth hold of the Liberty p p Extra Naturam . without Nature , so that the Liberty p p Extra Naturam . without Nature kindleth in this Love , and becometh a burning Light , wherein the Glance or brightnesse ariseth .

83. For there is no Glance p p Extra Naturam . without Nature , though indeed there is a light pleasant habitation : but the Glance ariseth first from the sharpnesse : and yet in the springing up of Love there is no sharpnesse that is perceptible , though indeed it is really ; and so it is a Birth of Joy , and a right fulfilling of the first Will , which is Gods , which he putteth into desiring , and so Generateth Nature , and out of Nature [ he generateth ] the sprout [ or word ] of Love .

84. Thus the second Sprout ( or Word ) of Love dwelleth in the First Will , and is its right fulfilling which it q q Or , wherein it is well pleased . desireth : for r r The Love . it is meeke pleasant and friendly , and is the vertue and heart of the first Will , from whence the Eternall Desire continually s s Or , Expresseth its Essentiall Word . is sprouting and subsisting .

85. And thus the Light breaketh open the Gates of Darknesse , and the loving Sprout [ or second Word which is the heart of God ] springeth up out of the Dark Nature , and dwelleth in the Eternall Stillnesse of the Father , and is called his Sonne : for the Father Generateth him out of his Eternall Will , and herein is the Glance [ Lustre , Glory , or Majesty ] of the Father manifested , which otherwise ( in the first Will in the Dark Nature ) appeareth only in Fire ; but in the second Centre , [ it appeareth ] in the Love in the Light ; and here Love and Enmity ought to be considered , and how they oppose one another .

86. For Love is Death to Wrathfulnesse , and by its shining taketh away the Power of the Wrathfulnesse . And heere the Power of God in Love and Anger , is rightly to be considered .

87. But that the Love may thus be Generated , is caused by the first Will from the still habitation ; for the still and cleere habitation , which is without a source , desireth no fiercenesse , and yet causeth fiercenesse : and if the fiercenesse were not , there would be no sharpnesse ; and so the second Centre ( of Love ) would not be generated neither , out of which the supernaturall light shineth , where then the Name of God the Father and of God the Sonne existeth .

88. For if the Eternall Liberty did not Generate the Beeing of Nature , there would be no Father , but a meere nothing : but since it doth generate the Beeing of Nature , therefore the Generator whence it is Generated is called Father .

89. Thus the Light shineth in the Darknesse , and the Darknesse comprehendeth it not , as John saith , and thus Light and Darknesse are opposite one to another , and so the Light is Lord over the Darknesse : and it is an Eternall Band , where one would not be without the other : and heere we are rightly to consider the Enmity against the vertue of the Light of God , how each of them taketh its originall .

90. For , the Darknesse holdeth in its Centre , soure fiercenesse ; stinging Anguish in the Brimstone-Spirit ; woe in the flash of fire ; great fire in the Breaking Wheele ; ascending of the Essences in the flash of the Might of the fire : and yet there is no flying out , but it causeth such a will [ of flying out , or flying away , ] and that is a Spirit , and it is the Band of Nature , which God the Father Generateth in his Will , wherewith he manifesteth himselfe in the Eternall Stillnesse : whereas otherwise there would be nothing : and herein is God the Father ( with his Might and fiery sharpnesse , ) an angry Zealous Jealous God , and a Consuming Fire .

91. Let this be shewen you , O yee Philosophers ; which ( from the Counsell of God ) is opened to you in the Seventh Seale : in t t The seventh Seale is the Holy Ternary . Ternario sancto .

92. Thus the fountaine of Love is a clasping and keeping in of the fierce wrathfullnesse , yea an overcom●ng of the fierce Might : for the Meeknesse taketh away the property of the fierce soure hard Might of the Fire ; and the Light of the Meeknesse holdeth the Darknesse captive , and dwelleth in the Darknesse , [ without being comprehended by the Darknesse . ]

93. And thus the fierce might willeth nothing else but the fiercenesse , and the u u Or , to shut up in Death . shutting in , of Death ; for the fierce sourenesse is the shutter up in Death : and the Meeknesse presseth forth as a sprout , and groweth our of Death , and overcometh it : and maketh the Eternall Life , and turneth Enmity into Love .

94. Let this be a Light unto you , O ye Theologists [ or Divines ] : and consider the writings of the Saints better , and behold the Wonders of God with other Eyes . Consider what God is , in Love and Anger : and observe how two Principles stand open , where each is desiring ; desist from the Naturall Wisdome of this world , and consider the Eternall Nature , and so you shall finde God and the Kingdome of Heaven . Your z z Cannons and Ordinances . Lawes , will not doe it : if you would know God , another manner of Earnest [ or Zeale ] must be used [ then to make Conclusions in Councells and Synods ] you must goe out from y y From wrangling contentious disputation . Babell , that you may attaine the Centre of the Sonne of God : and so you shall be borne [ or Generated ] in Meeknesse and in Love : and then you may feed the sheep of Christ : otherwise you are Theeves and Murtherers , and step into the Centre of the fierce Wrath , where you doe nothing else , but devoure the sheepe of Christ , with your blowing up of hellish Fire . O how falsly doe you deale against Love : how will you appeare : when the Sun riseth , and when you shall stand in the Light ; it shall hereafter be set before your eyes .