A description of the three principles of the divine essence viz., of the un-originall eternall birth of the Holy Trinity of God ... : of man, of what he was created and to what end, and how he fell from his first glory into the angry wrathfulnesse ... : what the anger of God, sinne, death the Devill, and hell are ... / written in the German language, anno 1619, by Jacob Beme.

CHAP. XIV. Of the Birth and Propagation of Man.

The very secret Gate.

1. IF wee consider now the springing up of the life, and in what place of the body it is where the life is generated, then we shall rightly finde the whole ground of Man, and there is nothing so secret in Man p but that it may be found. For wee must needs say, that the Heart is the place, wherein the noble life is generated, and the life againe generateth the heart.

2. As it is mentioned above, so the life in the anguish with the kindling of the light, taketh its beginning from the glance of the Sun∣shine, from the Spirit of the Starres and Elements in the great an∣guish, where death and life wrestle one with the other: for when man departed from Paradise into another Birth (viz. into the Spirit of this world, into the quality of the Sunne, Starres, and Elements) then the Paradisicall [vision or] seeing, ceased [or was extinguished] where man seeth from the divine vertue, without [need of] the Sun and Starres; where the q springing up of the life is in the holy Ghost, and the light of God is the glance of the Spirit, from whence r he seeth; which went out: for the spirit of the soule went into the Prin∣ciple of this world.

3. You must not so understand it, as if it were extinguished in it selfe: No; but the soule of Adam went out, from the Principle of God, into the Principle of this world; and therein now the Spirit of

every soule is thus generated againe by humane propagation, as is mentioned before; and it cannot be otherwise: and therefore if wee would be fit for the kingdome of Heaven, wee must be regenerated anew in the Spirit of God, or else none can inherite the kingdome of God, as Christ taught us faithfully; of which I will write hereafter, that it may be a fountain for the thirsty, and a light to the noble way, in the blossome of the Lilly.

4. And wee must here know, that our life (which wee get in our Mothers body [or womb] standeth meerly and onely in the power of the Sunne, Starres, and Elements; so that they not onely figure [or fashion] a childe in the Mothers body, and give it life, but also bring it into this world, and nourish it the whole time of its life, and bring it up, also cause fortune and mis-fortune to it, and at last, death and corruption, and if our Essences (out of which our life is genera∣ted) were not higher, in their first degree out of Adam, [than the Beasts] then wee should be wholly like the Beasts.

5. But our s Essences are generated much higher in the beginning of the life in Adam, than the beasts, which have their Essences but meerly from the spirit of this world, and it must also, with the spirit of this world in a corruptible substance, goe into its eternall Ether; whereas on the contrary, the essences of Man are proceeded out of the unchangable eternall mind of God, which cannot in eternitie corrupt.

6. For wee have a certain ground of this, in that, our minde can finde and conceive all whatsoever is in the spirit of this world, which no beast can do: for no creature can t conceive [further or] higher than [what is] in its own Principle, out of which its own Essences are proceeded in the beginning: but wee (that are Men) can cer∣tainly u conceive [of that which is] in the Principle of God, and also [of that which is] in the anguishing kingdome of Hell (where the Worme of our soule in the beginning in Adam originally is) and this no other creature can doe.

7. But they thinke [consider or imagine] onely how to fill them∣selves and multiply, that their life may subsist: and wee also receive x no more from the Spirit of the Starres and Elements: and y there∣fore also our children are naked and bare, with great inability and without understanding, and now if the Spirit of this world had full [perfect and absolute] power over the Essences of the childe, then he would easily put his rough garment upon it also (viz. a rough hide) but he must let that alone: and he must leave the Essences in the first and second Principle, to Mans own choosing, to binde and yeeld him∣selfe to which [Principle] he will; which man hath (undeniably) in his full power, which I will expound in its own place according to its worth, and deeply demonstrate it, in spite of all the Gates of the Devill, and this world, which strive much against it.

8. Our life in the Mothers body hath its beginning wholly, as is above mentioned: and standeth there now in the quality of the Sun and Starres, where then, with the kindling of the light, a Centre springeth up againe, where instantly the noble Tincture thus genera∣teth it selfe (out of the light, out of the joyfull Essences of the [soure] harsh, bitter, and fiery kinde [or quality]) and setteth the Spirit of the soule in a great pleasant habitation: and the three z Essences (viz. harshnesse, bitternesse, and fire) are in the kindling of the life so very fast bound one to another, that they cannot (in eternity) be separated one from another, and the Tincture is their eternall house, wherein they dwell, which [house] they themselves generate from the beginning unto eternitie, which againe giveth them life, joy, and lust [or delight].

The strong Gate of the Indissoluble Band of the soule.

9. Behold, the three Essences, (viz. [sourenesse or] harshnesse, bitternesse, and fire) are the Worme or Spirit [that dieth not] a Harshnesse is one Essence, and it is in the Fiat of God, out of Gods eternall will: and the attracting of the [soure] harshnesse is the sting [or prickle] of the bitternesse, which the [soure] harshnesse can∣not endure, but attracteth continually the more forcibly to it, from whence the prickle continually groweth greater, which yet the [soure] harshnesse holdeth b prisoner; and this together is the great anxiety, which was there in the darke minde of God the Father, when the darknesse was anxious [or longed] after light; from whence in the anxiety (from the glance of the light) it attained the twinckling flash: out of which the Angels were created, which afterward were enlightened from the light of God (c by their Imagination into the heart of God); and the other (like Lucifer) for their haughtinesse [or prides] sake, remained in the flash of fire and anxiety.

10. This Birth [or active property], with the Indissoluble Band, is generated in every soule: and there is no soule before the kindling of the light in the childe in the mothers body: for with the kindling, the eternall Band is knit [or tied] so that it standeth eternally, and this Worme, of the three Essences, doth not die, nor sever it selfe: for it is not possible, [because] they are all three generated out of one [onely] fountaine, and have three qualities, and yet are but one be∣ing [or substance], (as the holy Trinity is but in one onely Essence [or substance]) and yet they have three Originalities in one Mo∣ther, and they are one [onely] being [or substance] in one ano∣ther. Thus also (and not a whit lesse) is the soule of man, but onely one degree in the first going forth: for it is generated out of the Fa∣thers eternall will (and not out of the heart of God) yet the heart of God is the neerest to it of all.

11. And now it may very exactly be understood by the Essences and property of the soule, that in this house of flesh (where it is as it were generated) it is not at home: and its horrible fall may be also understood [thereby]: for it hath no light in it selfe of its own, it must borrow its light from the Sunne: which indeed springeth up a∣long with it in its Birth, but that is corruptible, and the Worme of the soule is not so: and is seene that when a man dyeth d it goeth out. And if then the divine light be not againe generated in the Centre, then the soule remaineth in the eternall Darknesse, in the eternall an∣guishing [source or] quality of the Birth, where nothing is to be found in the kindled fire, but a horrible flash of fire, in which [source property or] quality also the Devils dwell: for it is the first Prin∣ciple.

12. And the soule here in this world useth the light of the third Principle, after which the soule of Adam lusted, and thereupon was captivated by the Spirit of the great world. But if the soule be regene∣rated in the Holy Ghost, so that its Centre to the regeneration spring forth e, then it seeth with two lights, and liveth in two Principles: and the most inward [Principle] (viz. the first) is shut up fast, and hangeth but to it, in which the soule is tempted and afflicted by the Devill; and on the contrary the f virgin (which belongeth to [and is in] the Tincture of the Regeneration; and in the departure of the body from the soule, shall dwell [in the same Tincture]), is in con∣tinuall strife and combate with the Devill, and trampleth upon his head in the vertue [and power] of the [soules] Prince and g Cham∣pion, (viz. the sonne of the virgin) when a new body (out of the vertue [or power] of the soule) shall h spring forth in the Tincture of the soule.

13. And that (when the soule is i departed from the body) it might no more be possibly tempted by the Devill and Spirit of this world, there is a quiet rest for the soule included in its Centre in its own Tin∣cture, which standeth in Paradise, betwixt the kingdome of this world and the kingdome of Hell, to continue untill God shall put this world into its k Ether, when the number of men, and figures (according to the depth of the eternall minde of God) shall be finished.

14. And now when wee consider how the temporary and transito∣ry life is generated; we finde that the soule is a cause of all the mem∣bers [or faculties] of [or to] the life of Man, and without it there would not be one l member [to, or] of the life of man generated. For when wee search [into] the beginning and kindling of life, wee finde strongly with cleere evidences all manner of [faculties or] mem∣bers; so that when the cleere light of the soule kindleth, then the Fiat standeth in very great joy, and in the twinckling of an eye doth in the Matrix, sever the pure from the impure, of which the Tincture of the

soule in the light, is the m worker, which there reneweth it, but the Fiat createth it.

15. And now when the [soure] harsh Matrix is [made] so very humble, thin, and sweet, by the light, the [sterne or] strong horrour (which was so very poysonous before the light [kindled].) flieth upward; for it is terrified at the meeknesse of the Matrix; and it is a terrour of great joy, yet it retaineth its strong [or sterne] right [or property], and cannot be changed, neither can it get farre from thence (for it is withheld by the Fiat) but it raiseth it selfe suddenly aloft, and the terrour maketh it a filme from the [soure or] harsh Fiat which holdeth the terrour fast, and that is now the Gall n of the heart.

16. But when the Matrix (from which the terrour was gone forth) was thus loosed from the terrour of the anxiety, and became so very sweet, like sweet-water; then the spirit of the great world figured [or imprinted it selfe] instantly, in the Matrix, and filleth the foure Elements also within it; and thinketh with it selfe, now I have the sweet virgin: and the Fiat createth o it, and severeth the Elements, which also are in strife: and each of them would have the virgin, and are in a wrestling, till they one overcome another, and that the fire (being the mightiest and the most strong) stay above and the water sink down: and the earth, being a hard grosse thing must stay below; But the fire will have a p Region of its own.

17. For it saith, I am the Spirit and the life, I will dwell in the vir∣gin: and the [soure] harsh Fiat attracteth all to it, and maketh it a Mesch [Massa q concretion] and moreover [it maketh it] flesh: and the fire keepeth the uppermost Region (viz. the heart:) for the foure Elements sever themselves by their strife, and every one of them maketh it selfe a severall r Region: and the Fiat maketh all to be flesh; onely the Aire would have no flesh; for it said, I dwell in no house, and the Fiat said, I have created thee, thou art mine; and closed it in with an inclosure, that is the bladder.

18. Now the other Regions set themselves in order; first the sterne flash, that is the Gall: and beneath the flash, the fire, whose Region is the heart; and beneath the fire, the water, whose Region is the Li∣ver: and beneath the water, the earth, whose Region is [in] the Lungs.

19. And so every Element qualifieth [or acteth] in its own source [or manner of operation], and one could doe nothing without the other, neither could one have any mobility without the other: for one generateth the other, and they goe all foure out of one Originall, and it is in its Birth, but one onely [thing or] substance, as I have mentioned before at large about the Creation, concerning the s birth of the foure Elements.

20. The [soure strong or] bitter Gall (viz. the terrible poyso∣nous flash of fire) kindleth the warmth in the heart, or the fire, and is it selfe the cause, from whence all else take their Originall.

21. Here we finde againe, in our consideration, the lamentable, and horrible fall, in the Incarnation, because when the light of life riseth up, and when the Fiat in the Tincture of the spirit of the soule reneweth the Matrix, then the Fiat thrusteth the death of the stifling [choaking, checking, or stopping] and perishing, in the sternnesse (viz. the impurity of the stifled [or checked] bloud) from it selfe, out of its Essences, and casteth it away: and will not endure it in the t body, but as a u superfluity, the Fiat it selfe, driveth it out, and of its cough [glutinous] sourenesse, maketh an enclosure round about it, viz. a filme, or gut, that it may touch neither the flash nor the spirit, and leaveth the nethermost port open for it, and x banisheth it eter∣nally, because that impurity doth not belong to this Kingdome: as it happened also to the earth: when the y Fiat thrust it out of the Ma∣trix in the middest in the Centre, upon a heape [as a lump], being it was unfit for heaven, so also z here.

22. And we finde greater mysteries yet in a evidence of the horri∣ble fall: for after that the foure Elements had thus set themselves e∣very one in a severall Region: then they made themselves Lords over the spirit of the soule, which was generated out of the Essences, and they have taken it into their power, and qualifie with it. The fire, viz. the mightiest of them, hath taken it into its b Region [or jurisdiction] in the Heart: and there it must c keepe, and the blossom and light thereof goeth out of the heart, and moveth upon the heart, as the kindled light of a Candle: where the Candle resembleth the fleshly heart, with the Essences out of which the light shineth. And the fire hath set it selfe over the Essences, and continually reacheth after the light, and it supposeth that it hath the virgin, viz. the Divine vertue [or power].

23. And there the holy Tincture is generated out of the Essences, which regardeth not the fire, but setteth the Essences (viz. the soule) in its pleasant d joy. Then come the other three Elements out of their Regions, and fill themselves also by force therein, each of them would taste of the virgin, receive her and qualifie [or mingle] with her: viz. the water, that filleth it selfe by force also therein, and it tasteth the sweet Tincture of the soule: and the fire saith, I would willingly keepe the water, for I can quench my thirst therewith, and refresh my selfe therein. And the Aire saith; I am indeed the spirit, I will blow up thy heate and fire, that the water doe not choake thee. And the fire saith to the Aire, I will keepe thee, for thou upholdest my quality for mee, that I also goe not out. And then cometh the Element [of] (Earth) and saith, What will you three doe alone? you will starve

and consume one another; for you depend all three on one another, and devour your selves, and when you shall have consumed the water, then you extinguish; for the aire cannot move, unlesse it have some water: for the water is the mother of the aire, which generateth the aire: Moreover, the fire becometh much too fierce [violent and ea∣gar] (if the water be consumed) and consumeth the body, and then our e Region is out, and none of us can subsist.

24. Then thus say the three Elements (the fire, the aire, and the water) to the Earth; Thou art indeed too dark, too rough, and too cold, and thou art rejected by the Fiat: wee cannot take thee in, thou destroyest our dwelling, and makest it dark and stinking, and thou af∣flictest our virgin, which is our onely delight and treasure wherein wee live. And the Earth saith; yet pray take my f Children in, they are lovely, and of good esteemes, they afford you meate and drinke, and cherish you that you never suffer want.

25. Hereupon, thus say the three Elements: but so they may after∣wards get a dwelling in us, and may come to be strong and great, and then wee must depart, or be in subjection to them: and therefore wee will not take them in neither, for they may come to be as rough and cold as thou art: yet this wee will doe: thou mayst let thy children dwell in our g Courts and Porches, and wee will come and be their Guest, and eate of their h fruit, and drinke of their drinke, else the water which is contained in the Element would be too little for us.

26. Now thus say the three Elements (fire, water, and aire,) to the Spirit, fetch us children of the earth, that they may dwell in our Courts, wee will eate of their i Essences, and make thee strong. Here the Spirit of the soule (like a captive) must be obedient, and must reach with his Essences, and fetch them forth. And then cometh the Fiat, and saith, No: thou k mightest [so] out-run mee: and [the Fiat] created the reaching forth, and there came forth from thence, hands and all other essences and formes, as it is before our eyes, and the Astronomicus [Astronomer] knoweth it well, yet he knoweth not the secrefie of it, although he can expound the l signes according to the Constellation and Elements, which qualifie [and mingle] to∣gether in the Essences of the Spirit of the soule.

27. And now when the hands (in the will) reach after the chil∣dren of the Earth (which [reaching forth] yet, is no other than a will in the spirit of the childe in the Mothers body) then the Fiat is there, and maketh a great roome in the Courts of the three Elements, and a tough firme inclosure round about it, that they may not touch the flesh: for the flesh is afraid of the children of the earth, because the earth is throwne away (for its rough stinking darknesse), and it trembleth for great seare: and it looketh still about after the best [meanes] (least the children of the earth should be too rough for it,

and might cause a stinke) that so it might have an m opening, and might cast away the stink and the such, and [so] it maketh out of the Court (which is the maw [or stomack]) an outlet and Gate: and environeth the same with its tough [soure] harshnesse, and so there is a Gutt.

28. But because the n Enemy is not yet in substance, but onely in the will of the Spirit, therefore it goeth away very slowly downwards, and seeketh for the Port, where it will make an outlet and Gate, that it may cast away the stinke and filth, from whence the Gutts are so ve∣ry long and o crooked.

29. Now when this Conference (which is spirituall, between the three Elements, fire, aire, and water) was perceived by the Spirit of the earth (viz. the Essences in the Region of the Lungs) then p it cometh at last (when the habitation, or the Court was already built for the children of the earth) and saith to the three Elements, Where∣fore will yee take the body for the Spirit? Will you take the children of the earth, and feed upon them? I am their spirit, and am pure, I can strengthen the Essences of the soule with my vertue and essences, and uphold them well, take mee in.

30. And they say, yes, wee will take thee in, for thou art a mem∣ber of our spirit, thou shalt dwell in us, and strengthen the Essences of our spirit, that it may not faint; yet wee must also have the chil∣dren of the earth (for they have our quality also in them) that wee may rejoyce: and the Spirit of the Lungs saith; Then I will live in you wholly, and rejoyce my selfe with you.

The Gate of the Sydereall, or starry Spirit.

31. Thus now when the light of the Sunne; which had discovered and imprinted it selfe in the fire-falsh of the Essences of the spirit, and was shining in the fire-flash (as in a strange vertue, and not in the Sunnes own vertue) [when he] seeth, that he hath gotten the q Re∣gion, and that the r Essences of the soule (which are the Worme or the Spirit) as also the Elements will rejoyce in his vertue and splen∣dour, and that the Elements have made their foure Regions [or Do∣minions] and habitations, for an everlasting possession, and that s he should be a King, and that t they should serve at Court (in the Spirit of the Essences) in the heart, and so exceedingly love him, and re∣joyce in their service, and have besides brought the u children of the earth, that the spirit might present them (where then they will first be frolick and potent, and eate and drinke of the x Essences of the children of the earth) then y he thinketh with himselfe, it is good to dwell here, thou art a King, thou wilt bring z thy kindred [off spring, or Generation] hither, and raise them up above the Elements, and make thy selfe a Region [or Dominion]; art not thou the King?

(here is the Gate where the children of this world are wiser than the children of light. O Man! Consider thy selfe!) And he draweth the Constellations to him, and bringeth them into the Essences, and sets them over the Elements, with their wonderfull and unsearchable va∣rious Essences (whose number is infinite,) and maketh himselfe a Region and Kingdome of his Generation in a strange Countrey.

32. For the Essences of the soule are not this Kings own, he hath not generated them, nor they him; but he hath, by lust, imprinted himselfe also in its Essences, and kindled himselfe in its fire-flash, of purpose to finde its virgin, and live in her; which is the amiable di∣vine vertue [or power:] because the spirit of the soule is, out of the eternall, and had the virgin, before the Fall, and therefore now the Spirit of the great world continually seeketh the virgin in the Spirit of the soule, and supposeth that shee is there still, as before the Fall, where the Spirit of the great world appeared in Adams virgin with very great joy, and desired also to live in the virgin, and to be eter∣nall; because he felt his corruptibility, and that he was so rough in himselfe, therefore he would faine partake of the loving kindnesse and sweetnesse of the virgin, and live in her, that so he might live eternal∣ly, and not break [corrupt or perish] againe.

33. For by the great longing of the Darknesse, after the light and vertue of God, this world hath been generated out of the Darknesse, where the holy vertue of God [shone or] beheld it selfe in the Dark∣nesse: and therefore this great desiring and longing after the divine vertue, continueth in the Spirit of the Sunne, Starres, and Elements, and in all things: All groane and pant after the divine vertue, and would fame be delivered from the vanity of the Devill: but seeing that cannot be, therefore all creatures must waite till their a Dissolution, when they [shall] goe into their Ether, and get a place in Paradise, yet onely in the figure and shadow, and the Spirit [must] be a dis∣solved, which here hath had such lust [or longing].

34. But now this lust [or longing] must be thus, or else no good creature could be, and this world would be a meere Hell and wrath∣fulnesse. And now seeing the virgin standeth in the second Principle, so that the spirit of this world cannot possibly reach to her, and yet that the virgin doth continually behold her selfe [or appeare] in the Spirit of this world, to [satisfie] the lust and longing in the fruit and growing of every thing, therefore b he is so very longing, and seeketh the virgin continually: he exalteth many a creature in great skill and cunning subtilty, and he bringeth it into the highest degree that he can; and continually supposeth that so the virgin shall againe be gene∣rated for him; which he saw in Adam before his fall; which also brought Adam to fall, in that c he would dwell in his virgin, and with his great lust so d pressed Adam, that he fell a sleepe; that is, he set

himselfe by force in Adams Tincture close to the virgin, and would faine have qualified in her, and [mingled] with her, and so live eter∣nally, whereby the Tincture grew weary, and the virgin withdrew.

35. And then Adam fell, and was feeble, which is called sleepe: This was the e Tree of Temptation [to try] whether it was possible for Adam to live eternally in the virgin, and to generate the virgin a∣gain out of himselfe, and so generate an Angelicall Kingdome.

36. But seeing it could not so be (because of the spirit of this world) therefore was the outward Temptation first taken in hand by the Tree of the fruit of this world. And there Adam became f per∣fectly a man of this world, and did eate and drinke of the earthly Es∣sences, and infected, [or mingled] himselfe with the Spirit of this world, and became that [Spirits] own, as wee now see by wofull ex∣perience, how that [Spirit] possesseth a childe in the mothers body in the Incarnation: for he knoweth not any where else to seek the virgin, but in man, where he first of all espied her.

37. Therefore he doth wrestle in many a man (that is of a strong Complexion, in whom the virgin doth often behold her selfe) so very hard, continually supposing he shall get the virgin, and that shee shall be generated for him: and the more the soule resisteth him, and draw∣eth neere to the heart of God, & panteth to yeeld it selfe over there∣to (where the amiable virgin not onely freely looketh upon it, but dareth even for a long time even to fit in its neast, [viz. in] the Tin∣cture of the soule,) the more strong and [eagar or] desirous doth the spirit of this world come to be.

38. Where then the King (viz. the light of the Sunne) is so very joyfull, in the Spirit, and doth so highly triumph, exult, and rejoyce, that he moveth all the Essences of the Starres, and bringeth them in∣to their highest degree, to generate her; where then all Centres of the Starres flie open, and the loving virgin beholdeth her selfe in them. Where then the Essences of the soule (in the light of the virgin) can see in the Centres of the Starres, what is in its g originall and source.

39. Of which my soule knoweth full well, and hath also received its knowledge thus; which h the learned Master in the i Hood of his degree, cannot beleeve: because he cannot apprehend it, therefore he holdeth it to be impossible, and ascribeth it to the Devill (as the Jewes did by the sonne of the virgin, when he in [the vertue of] the virgin shewed signes and wrought miracles:) which my soule regard∣eth not, neither esteemeth their pride, it hath enough in the Pearle: and it hath a longing, to shew the thirsty [where] the Pearle [lyeth]: the crowned Hood [or cornered cap] may play merrily behinde the Curtaine of Antichrist; k till the Lilly grow, and then the smell of the Lilly will [cause some to] throw away the Hood, [or Cap],

saith the virgin; and the thirsty shall drinke of the water of life: and [at that time] the sonne of the virgin will rule in the valley of Je∣hosaphat.

40. Therefore seeing the mystery in the light of the virgin thus wonderfully meeteth us, wee will here, for the seeking minde, (which in earnest hope seeketh that it might finde the Pearle) open yet one Gate, as the same is opened to us in the virgin: For the minde asketh: seeing that the Sunne Starres and Elements were never yet in the se∣cond Principle (where the virgin generateth her selfe out of the light) therefore how could they be able to know the virgin in Adam, so that they labour thus eagarly with longing after the virgin?

The Depth in the Centre.

41. Behold, thou seeking minde, that which thou seest before thy eyes, that is not the Element, neither in the fire, aire, water, nor earth: neither are there foure but one onely, and that is fix and invi∣sible, also imperceptible: for the fire which burneth is no Element, but [it is] the fierce [sterne wrath] which come to be such in the kindling of the anger, when the Devils fell out of the l Element: the Element is neither hot nor cold, but it is the inclination [to be] in God, for the heart of God is Barm [that is, warmth] and its m ascen∣tion is attractive and alwayes finding: and then the hertz [that is, the heart] is the holding the thing before it selfe, and not in it selfe: and then the ig [the last syllable of the German word Barm-hertz-ig, (that is, warme-hearted, or mercifull) expounded according to the Language of Nature] is the continuall discovering of the thing, and this is altogether Ewig [eternall;] and that is the ground of the in∣ward Element, which maketh the anger substantiall, so that it was vi∣sible and palpable, which [anger] Lucifer with his Legions did awa∣ken: and thereupon he now remaineth to be Prince in the anger [or wrath] (in the kindled Element) as Christ (according to this forme) calleth him a Prince of this world.

42. And the Element remaineth hidden to the anger and n fierce∣nesse [or wrath] and standeth in Paradise; and the n fierce-wrath go∣eth still out from the Element: and therefore God hath captivated the Devils with the Element in the n fierce-wrath, and he keepeth them [in] with the Element: and the n fierce-wrath cannot [touch or] comprehend o it, like the fire and the light: for the light is neither hot nor cold, but the n fierce-wrath is hot; and the one holdeth the other, and the one generateth the other.

43. Here observe: Adam was created out of the Element, out of the attracting of the heart of God, which is the will of the Father, and therein is the virgin of the divine vertue [or power] and the out∣ward Regiment (which in the kindling parted it selfe into foure parts)

would faine have had the same [virgin] in it selfe; that is the fierce∣nesse of the Devill would faine have dwelt in the heart of God, and have domineered over it, and have opened a Centre there, which the fiercenesse without the light cannot doe, for every Centre was gene∣rated and opened with the kindling of the light: thus the fiercenesse would faine be over the meeknesse, and therefore hath God caused the Sunne to come forth, so that it hath thus opened foure Centres, viz. the going forth out of the Element.

44. And when the light of the Sunne appeared in the fierce [sour∣nesse or] harshnesse, then the harshnesse became thin and p sweet, even water, and the fiercenesse in the fire-flash was extinguished by the water, so that the anger stood still, yet the will could not rest, but went forth in the mother, out of the water, and moved it selfe, which is the aire: and that which the fierce sourenesse had q attracted to it, that was thrust out of the Element, in the water, as you see that earth swimmeth in the water.

45. Thus the evill childe panteth after the Mother, and would get to be in the Mother in the Element, and yet cannot reach her; but in Adam that [childe] did perceive the Element; and thereupon the foure Elements have drawne Adam to them, and supposed then that they had the mother; because the virgin there shewed her selfe in the living spirit of Adam.

46. Hereupon now the Spirit of the Starres and Elements would continually [get] againe into the Element; for in the Element there is meeknesse and rest; and in the r kindling thereof there is meere en∣mity and contrary will, and the Devill ruleth also therein; and they would faine be released from that abominable and naughty Guest, and they seeke with great anxiety after s deliverance; as Paul saith; All creatures groane together with us, to be freed from vanity.

47. Then saith the minde: Wherefore doth God let it move so long in the Anxiety? alas! when will it be that I shall see the virgin? Hearken, thou noble and highly worthy Minde, it must all enter in, [and serve] to the glory of God, and praise God; as it is written, All tongues shall praise God; let it passe till the number, to the praise of God, be full, according to the eternall minde.

48. Thou wilt say, How great is that [number] then? Behold, tell the Starres in the Firmament, tell the Trees, the hearbs, and eve∣ry [spile of] Grasse, if thou canst; so great is the number that shall enter in, to the glory and honour of God. For in the end all Starres passe againe into the Element, into the Mother: and there it shall ap∣peare, how much good they have brought forth here by their work∣ing: for the shadow, and the image of every [thing or] substance, shall appeare before God, in the Element, and stand eternally; in the same thou shalt have great joy, thou shalt see all thy workes therein;

also all the afflictions thou hast suffered, they shall be altogether chan∣ged into great joy, and shall refresh thee indeed, waite but upon the LORD: the Spirit intimateth that when the time of the Lilly is t expired, then this shall be done.

49. Therefore it is that God keepeth it hidden so long (as to our sight) that the number of the glory of his Kingdome may be great; but before him it is but as the twinckling of an eye: have but pati∣ence, this world will most certainly be dissolved, together with the fiercenesse which must abide in the first Principle, therefore doe thou beware of that.

50. My beloved Reader, I bring in my u Types of the Essences of the Incarnation in the Mothers body, in a [Colloquie or] Conference of the Spirit with the Essences and Elements, x I cannot bring it to be understood in any easier way: onely you must know, that there is no conference, but it is done most certainly so in the Essences, and in the Spirit. Here you will say to mee, thou doest not dwell in the In∣carnation, and see it: thou didst once indeed y become man, but thou knewest not how, nor what [was done then]: neither canst thou goe againe into thy mothers body [or womb] and see how it came to passe there. Such a Doctor was I also: and in my own reason I should be able to judge no otherwise; if I should stick still in my blindnesse: But thanks be to God, who hath regenerated mee, by water and the Holy Ghost, to [be] a living Creature, so that I can (in his light) see my great in-bred [native] vices, which are in my flesh.

51. Thus now I live in the spirit of this world in my flesh, and my flesh serveth the spirit of this world: and my minde [serveth] God: my flesh is generated in this world, and hath its z Region [or Govern∣ment] from the Starres and Elements, which dwell in it, and are the master of the [outward] a life: and my mind is b regenerated in God, and loveth God. And although I cannot comprehend and hold the virgin (because my minde falleth into sinnes) yet the Spirit of this world shall not alwayes hold the minde captive.

52. For the virgin hath given mee her promise, not to leave mee in any misery, shee will come to help me in the sonne of the virgin: I must but hold to him againe: and he will bring mee well enough a∣gaine to her into Paradise; I will give the venture, and goe through the thistles and thornes, as well as I can, till I finde my native Coun∣trey againe, out of which my soule is wandred, where my dearest vir∣gin dwelleth, I rely upon her faithfull promise, when shee appeared to mee, that shee would turne all my mournings into great joy: and when I lay upon the mountaine towards the c North, so that all the trees fell upon mee, and all the stormes and winds beate upon me, and Antichrist gaped at mee with his open jawes to devour me; then shee came and comforted mee, and married her selfe to mee.

53. Therefore I am but the more cheerfull, and care not for him, he ruleth [and domineeteth] over mee no further than over the d house of finne, whose Patron he himselfe is; he may take that quite away, and so I shall come into my native Countrey: but yet he is not absolutely Lord over it, he is but Gods Ape: for as an Ape (when its belly is full) imitateth all manner of tricks and prancks to make it selfe sport, and would faine seeme to be the finest and the nimblest Beast [it can], so also doth he: e His power hangeth on the Great Tree of this world, and a storme of winde can blow it away.

54. Now seeing I have shewed the Reader, how the true Element sticketh wholly hidden in the outward kindled [Elements], for a comfort to him, that he may know what he [himselfe] is, and that he may not despaire in such an earnest manifestation [or Revelation as this is] therefore now I will goe on with my Conference between the Elements, Sunne and Starres, where there is a continuall wrestling and overcoming, in which the childe in the Mothers body [or womb] is figured: and I freely give the Reader to know, that indeed the true Element lyeth hidden in the outward man, which is the chist of the Treasure [or cabinet of the precious gemme and jewell] of the soule, if it be faithfull, and yeeld it selfe up f to God.

55. So now when the heart, liver, lungs, bladder, stomack, and spi∣rit, together with the other parts [or members] of the childe, are figured in the Mothers body, by the Constellation and Elements, then the Region or Regiment riseth up, which at length figureth [fashioneth or formeth] all whatsoever was wanting; And now it exceedingly concerneth us to consider of the originality of speech, minde, and g thoughts, wherein Man is an image and fimilitude of God, and wherein the noble knowledge of all the three Principles doth consist.

56. For every Beast also standeth in the springing up of the life (formerly mentioned) in the Mothers body; and taketh its begin∣ning after the same manner in the [Dammes or] Mothers body, and its Spirit liveth also in the Starres and Elements, and they have their [faculty of] seeing from the glance of the Sunne: and in the same [beginning of the life] there is no difference between Man and Beast. For a Beast eateth and drinketh, smelleth, heareth, seeth, and feeleth, as well as man: and yet they have no understanding in them, but onely to feed and multiply. Wee must goe higher, and see what the Image of God is, which God so dearly loved, that he spent his heart and sonne upon it, and gave him to h become Man, so that he came to help Man againe after the Fall, and freed and redeemed him againe from the beastiall Birth, and brought him againe into Paradise, into the heavenly i Region.

57. Therefore wee must look after the ground [of it] how not

onely a beastiall man with beastiall qualifications [or condition] is figured [or formed] but also a heavenly, and an Image of God, to the honour of God and [the magnifying of] his deeds of wonder: to which end he so very highly graduated Man, that he had an eternall similitude and Image of his own substance: for to that end, he hath manifested himselfe by heaven and earth, and created some creatures to [be] eternall, understanding, and rationall Spirits, to live in his vertue and Glory, and some to [be] figures; so that (when their Spi∣rit goeth into the Ether and dissolveth) the Spirits which are eternall might have their joy and recreation k with them.

58. Therefore wee must search and see, what kinde of Image that is, and how it taketh its beginning so, that Man beareth an earthly Elementary, and also an heavenly Image. And not onely so, but he beareth also a hellish [Image] on him, which is inclined [or prone] to all finnes and wickednesse: and all this taketh beginning together with the beginning of the life.

59. And further, wee must look, where then the own will sticketh, [whereby] Man can in [his] own power, yeeld up himselfe how he will [either] to the Kingdome of Heaven, or to the Kingdome of Hell. To this looking Glasse, wee will invite them that hungar and thirst after the noble knowledge, and shew them the ground, where∣by they may in their minds be freed from the errours and contentious Controversies in the Antichristian Kingdome. Whosoever now shall rightly apprehend this Gate, he shall understand the l Essence of all Essences, and if he rightly consider it [he shall so] learne to under∣stand what Moses, and all the Prophets, and also what the holy Apo∣stles have written, and in [or from] what kinde of Spirit every one hath spoken; also what hath ever been, and what shall or can be af∣terwards.

The most precious Gate in the Roote of the Lilly.

60. Now if wee consider the three Principles, and how they are in their Originall, and how they generate themselves thus; then wee [shall] finde the Essence of all Essences, how the one goeth out of the other thus, and how the one is higher graduated than the other, how the one is eternall, and the other corruptible, and how the one is fairer and better than the other: also thus wee [shall] finde, where∣fore the one willeth [to goe] m forward, and the other n backward: Also, [thus wee shall] finde the love and desire, and the hate [and enmity] of every thing.

61. But now wee cannot say of the Originalnesse of the Essence of all Essences otherwise, than that in the Originall there is but one onely Essence, out of which now goeth forth the Essence of all Essen∣ces, and that one Essence is the eternall minde of God, that standeth

[hidden] in the darknesse, and that same Essence hath longed from Eternity, and had it in the will to generate the light: and that long∣ing is the source [or eternall working propertie,] and that will is the springing up, now the springing up maketh the stirring and the mo∣bility, and the mobility maketh the attracting in the will, and the will maketh againe the longingnesse, so that the will alwayes longeth after light: and this is an eternall Band, that is without beginning and without end: for where there is a willing, there is also desiring, and where there is a desiring, there is also in the wills desiring, an attract∣ing of that which the will desireth. Now the desiring is soure, hard, and cold, for it draweth to it, and holdeth it: for where there is no∣thing, there the desiring can hold nothing: and therefore if the will desireth to hold any thing, the desiring must be hard, that the will may comprehend it: and being there was nothing from eternity, therefore the will also could comprehend and hold nothing.

62. Thus wee finde now that the Three, from eternity are a not beginning and indissoluble band; viz. o longing, willing, and desiring, and the one alwayes generateth the other, and if one were not, then the other also would not be, of which none know what it is; for it is in it selfe nothing but a Spirit, which is in it selfe in the darknesse: and yet there it is no darknesse, but a nothing, neither darknesse nor light. Now then the p longing is an hunger [seeking] or an infect∣ing of the desiring, and the will is a retention in the desiring: and now if the [desiring] must retaine the will, then it must be compre∣hensible, and there must not be one [onely] thing alone in the will, but two, now then seeing they are the two, therefore the attracting must be the third, which draweth that [which is] comprehensible, into the will. Now this being thus from eternity, therefore it is found of it selfe, that from eternity there is a springing and moving: for that [which is] comprehended, must spring and be somewhat, that the will may comprehend somewhat: and seeing that it is somewhat, therefore it must be soure and attractive, that it [may] come to be somewhat. And then seeing it is soure and attractive, therefore the attracting maketh the comprehensibility, that so the will [may] have somewhat to comprehend and to hold, and then it being thus com∣prehensible, therefore it is thicker [grosser or darker] than the will, and it shadoweth the will, and covereth q that [which is attracted] and the will is in q that, and the longing maketh them both, and seeing now that the will is in that [which is] comprehensible, therefore that [which is] comprehensible, is the darknesse of the will: for it hath with its comprehensibility inclosed the will: now the will not being r out of that [which is] comprehensible, it longeth continually after the light, that it might be delivered from the darknesse, which yet it selfe maketh with the longing and attracting.

63. From whence now cometh the anxiety, because the will is shut up in the darknesse: and the attracting of the will maketh the mobili∣ty, and that [which is] moveable maketh the wills rising up out of the darknesse. Now therefore the rising up is the first s Essence; for it generateth it selfe in the attracting, and is it selfe the attracting. And yet now the will cannot endure the attracting neither, for it maketh that darke with the attracted Essence [being or substance] which the will comprehendeth, and resisteth it, and the resisting is the stirring, and the stirring maketh a parting or breaking in that [which is] at∣tracted, for it severeth [it]: and this also the sourenesse in the attract∣ing cannot endure, and the anguish in the will is [thereby] the grea∣ter, and the attracting to hold the stirring [is] also the greater. So when the stirring is thus very hard knit together, and held by the soure attracting, then it eateth [gnaweth, presseth, or nippeth] it selfe, and becometh prickly, and stingeth in the soure anguish. And when the sourenesse attracteth the more vehemently [or strongly] to it, and then the prickle becometh so very great in anxiety, that the will springeth up horribly, and set its purpose to flie away out of the darknesse.

64. And here the eternall minde hath its originall, in that the will, will [goe] out of that t source, into another u source of meeknesse, and from thence the eternall t source in the anguish, hath also its ori∣ginall, and it is the eternall Worme which generateth and eateth it selfe, and in its own fiercenesse in it selfe liveth in the darknesse which it selfe maketh: and there also the eternall infection [or mixture] hath its originall, back from which there is no further to be searched into, x for there is nothing deeper, or sooner, the same alwayes ma∣keth it selfe from eternity, and hath no maker or creator: and it is not God, but Gods originall y fiercenesse [or wrath] an anxiety [or aking anguish], generating in it selfe, and gnawing [eating or de∣rancing] in it, and yet consuming nothing, neither multiplying nor lessening.

65. Seeing then the eternall will, which is thus generated, getteth in the anxiety, a minde after somewhat else, that it might escape the sourenesse [or fiercenesse], and exult in the meeknesse; and yet it cannot otherwise be done than out of it selfe: therefore the minde generateth againe a will to live in the meeknesse: and the Originality of this will ariseth out of the first will, out of the anguished minde, out of the darke sourenesse, which in the stirring maketh a breaking wheele: where the re-comprehended will discovereth it selfe in the breaking wheele in the great anxiety, in the eternall minde, where somewhat [must] be which stood in the meeknesse: and this appear∣ing [or discovery] in the anxious breaking wheele, is a flash of a great swiftnesse; which the anguish sharpneeh thus in the sourenesse

so that the sharpnesse of the flash is consuming, and that is the fire-flash, as it is to be seene in Nature, when one z hard substance striketh against another; how it [grindeth or] sharpeneth it selfe, and gene∣rateth a flash of fire, which was not before. And the re-comprehended minde, a comprehendeth the flash, and discovereth it selfe now in the sourenesse: and the flash with its strong [or fierce] sharpnesse con∣sumeth the comprehended sourenesse, which holdeth it (viz. the will in the minde] captive in the darknesse; and now it is free from the darknesse.

66. Thus the sourenesse receiveth the flash, and goeth in the ter∣rour [shreek or crack] backwards, as it were overcome, and from the terrour [shreeke or crack] becometh soft: in which meeknesse the flash discovereth it selfe, as in its own Mother: and from the meek∣nesse it becometh b white and cleere: and in the flash there is great joy, that the will therein is delivered from the darknesse.

67. Thus now the eternall minde c uniteth it selfe in the re-com∣prehended [or re-conceived] will, in [or unto] the meeknesse of the deliverance out of the darknesse of the anxiety: and the sharpnesse of the consuming of the eternall darknesse stayeth in the flash of the meeknesse: and the flash d discovereth it selfe in the anxious minde in many thousand thousands, yea, e without end and number, and in that discovery, the will and the inclination [or yeelding up it selfe disco∣ver themselves] alwayes againe in a great desire to goe forth out of the darknesse: where then in every will the flash standeth againe, to [make an] opening, which I call the Centrum [the Centre] in my Writings all over in this Booke.

68. Thus then the first longing and desiring (viz. the fierce [or sterne] generating in the first will) with the darke minde, continu∣eth f in it selfe, and [hath] therein the discovering of the alwayes en∣during fire-flash in the darke minde, and the same darke minde stand∣eth eternally in anguish, and in the flash, in the breaking, attracting, rising up, and desiring without intermission [to be] over the meek∣nesse, when as in the breaking, with the fire-flash, (in the sharpnesse of the flash) in the Essence, the attracting springeth up like a g Centrum or Principium.

The Gate of God the Father.

69. And thus now in the sharpnesse of the fire-flash, the light in the eternall minde springeth up out of the re-comprehended will to meeknesse and light, that it might be freed from the darknesse; and so this freedome from the darknesse is a meeknesse and h satisfaction of the minde, in that it is free from the anxiety, and standeth in the sharpnesse of the fire-flash, which breaketh the soure darknesse, and maketh it cleere and light in its [first glimps shining or] appearing.

70. And in this [shining or] appearing of the sharpnesse, stand∣eth the All mightinesse [or Omnipotency]: for i it breaketh the darknesse in it selfe, and maketh the joy and great meeknesse, like that, when a man is come out of an anguishing [or scorching] fire to fit in a temperate place of refreshment; and thus the flash in it selfe is so fierce and sudden, yea fiercer and suddener than a thought, and out of the darknesse in it selfe (in its kindling) seeth into the light; and then it is so very much terrified, that it lets its power (which it had in the fire) to sinke downe: and this terrour [or skreek or crack] is made in the sharpnesse of the flash: and this now is the terrour [skreeke or crack] of great joy: and there the re-comprehended will desireth the crack of joy in the meeknesse: and the desiring is the attracting of the joy, and the attracting is the infecting [or mingling] in the will: and that [which is] attracted maketh the will swell [or be impregnated], for it is therein, and the will holdeth it [fast].

71. Now here is nothing which the will with the sharpnesse or es∣sence could draw to it, but the meeknesse, the deliverance from the darknesse: this is the desire of the willing, and therein then standeth the pleasant ioy, which the will draweth to it selfe: and the attracting in the will, dwelleth [or impregnateth] the will, that it becometh full.

72. And thus the comprehended will is swelled [or impregnated] by the joy in the meeknesse, which it desireth (without intermission) to generate out of it selfe; for its own joy againe, and for its sweet tast [or relish] in the joy: And the same will to generate, comprehend∣eth the meeknesse in the joy (which standeth in the swelled [or im∣pregnated] will) and it bringeth the Essences (or the attracting) of the willing, againe out of the will, before the will: for the desiring draweth forth the swelling [or impregnation] out of the swelled [or impregnated] will, before the will: and that [which is] drawne forth is the pleasant vertue, k joy, and meeknesse. And this now is the desiring of the eternall will (and no more) but to eate and to draw againe this vertue into it, and to be satiated therewith, and [it can] desire nothing higher or more l refreshing: for therein is the perfecti∣on [or fulnesse] of the highest l joy and meeknesse.

73. And so in this vertue (which is in God the Father, as is before-mentioned) standeth the Omniscience [or all knowledge] of what is in the Originalitie in the Eternity; where the flash then m disco∣vereth it selfe in many thousand thousands n without number: for this vertue of joy in the [refreshment or] habitation, is proceeded from the sharpnesse of the flash, and (in the sharpnesse of the All-mighti∣nesse over the Darknesse) seeth [or looketh] againe in the eternall sharpnesse into the dark minde: and that minde inclineth it selfe to the vertue, and desireth the vertue, and the vertue goeth not back a∣gaine

in the darknesse, but o beholdeth it selfe therein, from whence [it is] that the eternall minde is continually longing [panting or lusting] after the vertue [or power]: and the vertue is the sharp∣nesse, and the sharpnesse is the attracting; This is called the p Eter∣nall Fiat which there createth and corporiseth, what the eternall will in the Allmighty meeknesse, (which there is the might and the break∣ing [or destroyer] of the darknesse, and the building of the Princi∣ple,) and what the will in the eternall [skill or] knowledge discove∣reth, and in it selfe conceiveth [apprehendeth or purposeth] to doe: and whatsoever giveth it selfe up to the meeknesse, that will the will create by the sharpe Fiat which is the eternall Essence. And this now is the will of God, whatsoever inclineth it selfe to him, and desireth him, that same he will create in the meeknesse: even all whatsoever (out of the many thousand thousands, out of the infinitenesse) inclin∣eth it selfe in q its vertue to him.

74. Now thus the infinitenesse hath the possibility (while it is yet in the first Essence [or substance] that it can r incline it selfe to him, but here you must not understand it any more concerning the whole; for God onely is the whole [totum universale] the great deepe all o∣ver: but this [which is] in the infinitenesse, is divided: and it is in the appearing [flash or sparkling] of the plurality [or multiplicity], where the whole, in and through himselfe in the eternall impregnated darknesse, [sparkleth or] discovereth it selfe in infinitum, [or infi∣nitely]: this discovery [or s these sparklings] stand altogether in the originality of the fire flash, and may againe, in the impregnated darknesse (viz. in the t cold sourenesse, and in the flash of the fire) discover [flash or sparkle] and u give up themselves; or againe con∣ceive a will out of the darknesse, to goe out of the anxiety of the minde (through the sharpnesse in the flash) x in the meeknesse, to God.

75. For the sharpnesse in the flash is alwaies the Centrum [or Cen∣tre] to the Regeneration in the second Principle; to which now the Worme in the sparke inclineth [or uniteth] to generate it selfe [in], whether it be in the eternall cold out of the sharp essence through the flash in the fiercenesse [or sternnesse] of the fire, or out of the sharpnesse in the Regeneration of the meeknesse to God; therein it standeth, and there is no y recovery [back from thence]. For, the meeknesse goeth not back againe into the darke fierce and cold Es∣sence, in the first attracting (which from Eternity is before the re∣comprehended [or re-conceived] will:) but it cometh to help that [darknesse], and enlighteneth whatsoever cometh to it out of the strong might of God, and this liveth in the vertue, and in the light, eternity with God.

76. And the deepe of the darknesse is as great as the habitation of

the light: and they stand not one distant from the other, but together in one another, and neither of them hath beginning or end: there is no limit or place, but the sharp regeneration is the mark [stroake, bounds] or limitation between these two Principles.

77. Neither of them is above or beneath, onely the Regeneration out of the darknesse in the meeknesse, is said to be above: and there is such a [barre or] z firmament between them, that neither of them both doth comprehend the one the other; for the [barre or] marke of limitation is a whole Birth or Principle, and a firme Centre, so that none of them both can goe into the other, but [onely] the sharp fire-flash, the strong might of God, that standeth in the midst in the Cen∣tre of the Regeneration, and that onely looketh into the Worme of the darknesse: and with its terrour in the darknesse, maketh the eter∣nall anguishing source, the rising up in the fire, which yet can reach nothing but onely the anguish, and in the anguish, the fierce [sterne] flash: and so now whatsoever becometh corporised there in the sterne [fierce or strong] minde, in the sparkling [or shining] of the infi∣nitenesse, and doth not put its will (in the corporising) a forward, into the Centre of the Regeneration, in the meeknesse of God, that remaineth in the darke minde, in the fire-flash.

78. And so that creature hath no other will in it selfe, neither can it ever make any other will from any thing: for there is no more in it, but [a will] to fly up in its own unregenerated might above the Centre, and to rule [or domineere] in the might of the fire, over the meeknesse of God, and yet it cannot reach it.

79. And here is the Originall [cause] that the Creature of the darknesse, willeth to be above the Deity, as the Devill did: and here is the originall of selfe-Pride; for such as the b source in the creature is, such also is the Creature. For the Creature is [proceeded] out of the Essence; and on the other side, the b source (viz. its Worme) is [proceeded] out of the eternall will of the darke minde.

80. And this will is not the will of God, nor it is not God nei∣ther, but the c re-conceived will d to meeknesse in the minde, is Gods regenerated will; which standeth there in the Centre of the Birth in the sharpnesse of the breaking [or destroying] of the darknesse; and in the pleasant e loving kindnesse of the fulnesse of the joy and springing up of the light in the re-impregnating of the will, and to generate the vertue of the eternall Omniscience and Wisdome in the love, that is God: and the proceed from him, is his willing [or desi∣ring] which the essence (viz. the sharp Fiat) createth: and God dwelleth in the second Principle, which is eternally generated out of the eternall Centre out of the Eternall will, [and this] is the King∣dome of God without number and end, as it further followeth.

The Gate of the Sonne of God, the Plea∣sant Lilly in the Wonders.

81. Therefore as the will doth thus impregnate it selfe from eter∣nity, so also it hath an eternall willing [or desiring] to f bring forth the childe with which it is big [impregnated or conceived]: and that eternall will to f bring forth, doth bring forth eternally, the childe which the will is conceived withall: and this childe is the eternall vertue [or power] of meeknesse, which the will conceiveth againe in it selfe, and expresseth [or speaketh forth] the Deepth of the Deity, with the eternall wonders of the wisdome of God.

82. For the will [is it] that expresseth: and the childe of the [eternall] vertue, and eternall meeknesse, is the word which the will speaketh: and the going forth out of the spoken word, is the Spirit, which in the sharp might of God in the Centre of the Regeneration, out of the eternall minde, out of the anxiety in the fire-flash in the sharpnesse of the [destroying or] breaking of the darknesse, and g breaking forth of the light in the meeknesse, out of the eternall will, from eternity goeth forth out of the word of God, with the sharp Fiat of the great might of God: and it is the Holy Ghost [or Spirit] of God, which is in the vertue [or power] of the Father, and goeth eternally forth from the Father through the Word, out of the mouth of God.

The Gate of Gods Wonders in the Rose of the Lilly.

83. Now Reason asketh: Whither goeth the Holy Ghost, when he goeth forth out of the Father and Sonne, through the Word of God? Behold thou sick Adam, here the Gate of Heaven standeth open, and very well to be understood, by those that will [or have a minde to it]. For the Bride saith come, and whosoever thirsteth let him come, and whosoever cometh, drinketh of the fountaine of the knowledge of the Eternall Life in the smell and vertue of the Lilly of God in Paradise.

84. As is mentioned above, so the Ground of the holy Trinity is in one onely divine and undivided Essence [being, or substance,] God, the Father, Sonne, and Holy Ghost: from Eternity arising from no∣thing, alwayes generated from and out of it selfe from Eternity; not beginning nor ending; but dwelling in it selfe: comprehended by nothing, having neither beginning nor end, subject to no locality, nor limit [number] nor place: it hath no place of its rest: But the Deepe is greater than wee [can perceive or] thinke, and yet it is no Deepe. But it is the unsearchable Eternity: and if any here will think [to finde] an end or limit, they will be confounded [or distur∣bed] by the Deity, for there is none: it is the end of Nature: and

whosoever [goeth about to] thinke [or dive with his thoughts] h deeper, doth like Lucifer, who in [high mindednesse or] Pride, would flie out above the Deity, and yet there was no place, but he went on himselfe, into the fiery fiercenesse, and so he perished [wi∣thered or became dry as] to the fountaine of the Kingdome of God.

85. Now see the Lilly, thou noble minde full of anguish and af∣flictions of this world; behold the holy Trinity hath an eternall will in it selfe, and the will is the desiring, and the desiring is the eternall Essences, wherein then standeth the sharpnesse (viz. the Fiat) which goeth forth out of the heart, and out of the mouth of God by the Ho∣ly Ghost [or Spirit] of God: and the will [that is] gone forth out of the Spirit, [that] is the divine vertue, which conceiveth [or com∣prehendeth] the will, and holdeth it, and the Fiat createth it [viz. that vertue] so that in it, as in God himselfe, all Essences are, and [so that] the blossome of the light in it may spring up [and blos∣some] out of the heart of God; and yet this is not God, but [it is] the chast virgin of the eternall wisdome and understanding, of which I treate often in this Booke.

86. Now the virgin is [present] before God, and i inclineth her selfe to the Spirit from which the vertue proceedeth, out of which shee (viz. the chast virgin) is: this is now Gods companion to the ho∣nour and joy of God: the same [appeareth] [or discovereth her selfe] in the eternall wonders of God: in the discovery, shee becometh longing after the wonders in the eternall wisdome, which yet is her selfe, and thus shee longeth in her selfe, and her longing is the eter∣nall Essences, which attract the holy vertue to her, and the Fiat crea∣teth them, so that they stand in [or become] a substance: and shee is a virgin, and never generateth any thing, neither taketh any thing into her: her inclination standeth in the Holy Ghost, who goeth forth from God, and attracteth nothing to him, but k moveth before God, and is the l blossome [or branch] of the growth.

89. And so the virgin hath no will to conceive [or be impregna∣ted with] any thing: her will is [onely] to open the wonders of God: and therefore shee is in the will in the wonders, to discover [or make] the wonders [appeare] in the eternall Essences; and that virgin-like will createth the soure fiat, in the Essences, so that it is [become] a substance, and standeth eternally before God, where∣in the eternall wonders of the virgin of the wisdome of God are re∣vealed.

88. And this substance is the eternall Element, wherein all Essen∣ces in the divine vertue stand open, and are visible: and wherein the faire and chast virgin of the divine wisdome alwayes discovereth her selfe according to the number of the infinitenesse, out of the many thousand thousands without end and number: and in this discovering

there goe forth out of the eternall Element, colours, arts, and ver∣tues, and the m sprouts of the Lilly of God; at which the Deity con∣tinually rejoyceth it selfe in the virgin of the wisdome: and that joy goeth forth out of the eternall Essences; and is called Paradise, in re∣gard of the sharpnesse of the generating [or bringing forth] of the pleasant fruit of the Lilly [in infinitum or] infinitely: where then the Essences of the Lilly springing up in wonders, in many thousand thou∣sands without number, of which you have a similitude in the [spring∣ing or] blossoming earth.

89. Beloved Minde, behold, consider this, this now is God and his heavenly Kingdome, even the eternall Element and Paradise, and it standeth thus in the eternall originall from eternity to eternity: Now what joy, delight, and pleasantnesse is therein, I have no Pen that can describe it, neither can I expresse it: for the earthly tongue is too much insufficient to doe it; [all that men can say of it] is like drosse compared with Gold, and much more inferiour: yea although the virgin n bringeth it into the minde, yet all is too dark and too cold in the whole man, so that he cannot expresse so much as one spark [or glimps] thereof sufficiently: wee will deferre it, till [wee come] into the bosome of the virgin: wee have here onely given a short hint of it, that the Author of this Book may be understood: for wee are but a very little drop out of the fountaine of the wisdome of God; and wee speake as a little sparkle [or glimps]; but [high] enough for our earthly [understanding] and o for our weake knowledge here upon earth: for in this life we have no need of any higher knowledge of the eternall substance [being or essence]: if wee doe but barely and nakedly speake of what hath been from eternity, it is enough.

Notes

• p

  That may not be found.
• q

  Or, there the life in the Holy Ghost buddeth forth in the place of the foure Ele∣ments.
• r

  Man.
• s

  Active essen∣tiall vertues, or faculties.
• t

  Thinke or imagine.
• u

  Meditate, consider, or thinke of.
• x

  Than the beasts doe.
• y

  Because our Essences have a higher begin∣ning than the beasts.
• z

  Beeings or substances.
• a

  Or, soureness.
• b

  Captive.
• c

  By their long∣ing after, or imprinting the heart of God in their thoughts.
• d

  The light of the Sunne, or a Mans facultie beholding of that light cea∣seth.
• e

  In true re∣signation.
• f

  The vertue or power of God.
• g

  Saviour, or Conquerour.
• h

  Or, be gene∣rated.
• i

  Or, seperated.
• k

  Or, recepta∣cle.
• l

  Organs or In∣struments.
• m

  Or, Work∣master.
• n

  Above upon, about or neere the heart.
• o

  That which was brought in.
• p

  Kingdome or Dominion.
• q

  Or, substance
• r

  Or, Dominion.
• s

  Or, genera∣ting.
• t

  Corpus.
• u

  Excrement.
• x

  Condemneth.
• y

  At the Crea∣tion.
• z

  In the Incar∣nation.
• a

  Testimonie.
• b

  Or, Domini∣on.
• c

  The Spirit must there be kept in obedi∣ence.
• d

  Refreshment, or habitation.
• e

  Dominion or rule.
• f

  Its fruits.
• g

  In the sto∣mack and Gutts.
• h

  The vertue of their fruit.
• i

  Or, substance.
• k

  Or, mayest escape mee.
• l

  Marks or tokens.
• m

  Out-let.
• n

  The stinke.
• o

  Vinding and bloubing like foulds.
• p

  The spirit of the earth.
• Astrall spirit.
• q

  Rule, govern∣ment, or pre∣dominancy.
• r

  Note, the Es∣sences of the soule are the Worme or Spi∣rit that never dyeth.
• s

  The Sunne.
• t

  The Elements.
• u

  The fruits of the Earth.
• x

  Or, vertues.
• y

  The Sunne.
• z

  The worldly wise, or the Children of the Sunne.
• a

  Corruption.
• a

  Corruption.
• b

  The spirit of the great world.
• c

  The spirit of the great world.
• d

  See more of this strife in cap. 12. from 39 to the 47 verse.
• e

  Adams in∣ward tree of Temptation.
• f

  Or, at length.
• g

  In the origi∣nall and well∣spring of the soule.
• h

  The great learned Men in the univer∣ties, not taught by the Holy Ghost.
• i

  Crowned.
• k

  They that are not blinde shall see it.
• l

  That one pure holy eternall Element.
• m

  Rising up.
• n

  Grimnesse.
• n

  Grimnesse.
• n

  Grimnesse.
• n

  Grimnesse.
• o

  The Element.
• n

  Grimnesse.
• p

  Pleasant.
• q

  Coagulated.
• r

  Viz. In the foure Ele∣ments.
• s

  The dissoluti∣on.
• t

  Or, come a∣bout.
• u

  Figures or Parables.
• x

  Note.
• y

  Wert incar∣nate in thy mo∣thers womb.
• z

  Kingdome or Dominion.
• a

  Or, body.
• b

  Or, genera∣ted of God.
• c

  Or, Mid∣night.
• d

  Over the transitory house of flesh.
• e

  Note. I de∣sire not to write the ex∣position of this yet.
• f

  In.
• g

  Or, Senses, inward senses.
• h

  To be incar∣nate.
• i

  Kingdome or Dominion.
• k

  In.
• l

  Beeing of all beeings, or sub∣stance of all substances.
• m

  In resigna∣tion.
• n

  In selfe.
• o

  Attracting.
• p

  Attracting.
• q

  Which is com∣prehensible.
• q

  Which is com∣prehensible.
• r

  Gotten out.
• s

  Essentia. Proceeding vertue.
• t

  Property, or activity.
• u

  Flowing or working.
• t

  Property, or activity.
• x

  Then the e∣ternall proper∣ty of Hell.
• y

  Grim-stern∣nesse.
• z

  A flint and a steele.
• a

  Or, concei∣veth.
• b

  Or, bright.
• c

  Appropria∣teth, or in∣clineth.
• d

  Sparkleth.
• e

  Infinitely.
• f

  Or, for, or be∣fore it selfe.
• g

  Centre or Principle.
• h

  Well-doing.
• i

  The appearing or flash.
• k

  Habitation.
• l

  Habitation.
• l

  Habitation.
• m

  Or, sparkleth into.
• n

  Infinitely.
• o

  As the Sunne doth in the water.
• p

  Note.
• q

  Or, his.
• r

  Enter into re∣signation.
• s

  Or, these infi∣nite sparks.
• t

  Or, bitterness of the frost.
• u

  Or, unite themselves.
• x

  In true re∣signation.
• y

  Or, recalling.
• z

  Clift, doore, or Gulfe.
• a

  In resignati∣on.
• b

  Or, fountain.
• b

  Or, fountain.
• c

  Re-purposed.
• d

  In resignati∣on.
• e

  Or, Well-do∣ing.
• f

  Generate.
• f

  Generate.
• g

  Opening or unshutting.
• h

  Or, further.
• i

  Uniteth.
• k

  Hovereth.
• l

  Or, Gods fruit.
• m

  Fruits.
• n

  Discovereth it in the minde.
• o

  Or, in respect.