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. XVI. Of the Noble Minde, of the Understanding, Senses and Thoughts.

Of the threefold Spirit and Will, and of the Tincture of the Inclination, and what is inbred in a childe in the Mothers body [or womb].

Of the Image of God, and of the Beastiall Image, and of the Image of the Abysse of Hell, and similitude of the Devill, to be searched for, and found out in [any] one Man.

The Noble Gate of the Noble Virgin. And also the Gate of the Woman of this world, highly to be considered.

1. IF wee consider our selves in the noble knowledge, which is ope∣ned to us in the love of God, in the noble virgin of the wisdome of God, (not for our merit, honesty, [vertue] or worthinesse, but meerly of his own will, and originall eternall purpose) even in those things which appeare to us in his love; then wee must needs ac∣knowledge our selves to be unworthy of such a Revelation: and being wee are sinners, wee are deficient in the Glory that wee should have before him.

2. But being it is his Eternall will and purpose to doe us good, and to open his Secrets to us according to his counsell, therefore wee ought not to withstand, nor to bury the bestowed Talent in the earth, for we must give account of it in the appearing of his coming: There∣fore wee will thus labour in our Vineyard; and commend the fruit to him, and will set down in writing a Memoriall for our selves, and leave it to him. For wee can search or conceive no further, than onely what wee apprehend in the light of Nature: where our Gate standeth a o∣pen: not according to the measure of our purpose, when and how wee will, but according to his gift, when and how he will: wee are not able to comprehend the least sparkle of him, unlesse the Gates of the Deepe be opened to us in our Minde; where then the zealous [earnest] and highly desirous kindled Spirit, b is as a fire, to which the earthly body, ought to be subject, and will grudge no paines to serue the desirous fiery minde. And although it hath nothing to ex∣pect for its labour, but scorne and contempt from the world, yet it must be obedient to its Lord, for its Lord is mighty, and it selfe is fee∣ble, and its Lord leadeth [driveth] and preserveth it, and yet in its [ignorance or want of] understanding, it knoweth nothing of what it doth, but it liveth like all the Beasts: and yet its will is [not] to live thus, but it must follow the worthy minde, which searcheth after the wisdome of God: and the minde must follow the light of Nature: for God manifesteth [or revealeth] himselfe in that light, or else wee should know nothing of him.

3. And now when wee consider our minde, in the light of Nature; and what that is, which maketh us zealous [or earnest,] which burn∣eth there [in] as a light, and is desirous [thirsty or covetous] like fire, which desireth to receive from that place where it hath not sowen,

and would reape in that Countrey where the body is not at home [or dwelleth not]; then the precious virgin of the Wisdome of God meeteth us, in the middlemost seate in the Centre of the light of life, and saith: the light is mine, and the [power or] vertue and glory is mine, also the Gate of knowledge is mine, I live in the light of Na∣ture, and without mee you can neither see, know, nor understand any thing of my vertue, [or power]. I am thy Bridegroom in the light: and thy desire [or longing] after my vertue [or power], is my at∣tracting in my selfe, I sit in my Throne, but thou knowest mee not: I am in thee: and thy body is not in me: I distinguish [or separate] and thou seest it not, I am the light of the senses, and the roote of the senses is not in mee, but neere mee. I am the Bridegroom of the roote, but shee hath put on a rough coate: I [will] not lay my selfe in her armes, till shee putteth that off, and then I will rest eternally in her armes, and adorne the roote with my vertue [and power], and give her my beautifull forme, and will espouse my selfe to her with my Pearle.

4. There are three things which the minde hath in it, and doe rule it, yet the minde in it selfe, is the desirous will: and those three things, are three Kingdomes, or Principles: one is eternall, and the second is eternall, but the third is corruptible: the one hath no beginning, the second is without beginning, eternally generated: and the third hath a beginning and end, and corrupteth againe [or perisheth].

5. And as the eternall minde is in the great unsearchable Depth, and from Eternity, is the Indissoluble Band, and the Spirit in the c source, which continually generateth it selfe, and never decayeth, and that therein in the Centre of the deepe is the reconceived will to the light: and the will is the desiring, and the desiring attracteth to it, and that which is attracted maketh the darknesse in the will, so that in the first will, the second will generateth it selfe againe, that it might fly out of the darknesse: and that second will is the minde, which dis∣covereth it selfe in the darknesse, and the [discovery or] glance, breaketh [or dispelleth] the darknesse, so that it standeth in the sound and in the crack: where then the flash sharpeneth it selfe, and so standeth eternally in the broken darknesse, so that the darknesse thus standeth in the sound of the Starres: and in the breaking of the dark∣nesse, the reconceived will is free, and dwelleth without the dark∣nesse, in it selfe: and the flash which there is the seperation and the sharpnesse, and the noise [or sound] is the dwelling of the will, or of the continually conceived minde; and the noise and the sharpnesse of the flash, are in the dwelling of the will, free from the darknesse: and the flash elevateth the will, and the will triumpheth in the sharpnesse of the flash, and the will discovereth it selfe in the sharpnesse of the sound in the flash of the light, d without the darknesse in the break∣ing,

in the infinitenesse: and in that infinitenesse of the flash, there is in every discovery of the whole e in the particular (in every reflecti∣on) againe a Centre of such a Birth as is in the whole: and those par∣ticulars are the senses, and the whole is the minde out of which the senses proceed: and therefore the senses are mutable [or transitory] and not in the f substance: but the minde is whole, and in the sub∣stance.

6. My beloved Reader, just thus is our minde also: it is the Indis∣soluble Band, which God by the Fiat in the moving Spirit breathed into Adam out of the Eternall Minde, [from whence] the Essences are a particular, or a sparkle out of the Eternall Minde, which hath the Centre of the breaking, and in the breaking hath the sharpnesse in it selfe: and that will driveth [forth] the flash [or glimpse] in the breaking, and the sharpnesse of the consuming of the darknesse is in the glimpse [or flash] of the willing, and the will is our minde: the glimpse is the eyes in the fire-flash, which discovereth it selfe in our Essences g in us, and without us, for it is free, and hath both the Gates open, that [Gate] in the Darknesse, and that Gate in the Light. For although it doe continue in the darknesse, yet it breaketh the darknesse, and maketh all light in it selfe: and where it is, there it see∣eth: As our thoughts, they can h speculate a thing that is many miles off, when the body is far from thence, and it may be never was in that place; the discovery or glimpse [or piercing sight of the eye of the minde] goeth through wood and stone, through bones and marrow, and there is nothing that can i withhold it, for it pierceth and break∣eth the darknesse every where without rending the body of any thing, and the will is its horse whereon it rideth. Here many things must be concealed, because of the Devillish Inchantment: (or else wee would reveale much more here) for the Nigromanticus [or Ni∣gromancer] is generated here.

7. But now the first will in the minde is out of the soure anxiety, and its glimpse [or discovery] in the Originall, is the bitter, strong, [or source] fire-flash in the sharpnesse, which maketh the stirring and noise, and also the seeing in the Glance of the sharpnesse of the fire-flash, that so the reconceived Glimpses [discoverings or Glances] in the thoughts] have a light in them from whence they see, when they run [along] like a flash.

8. Yet this k first will in the minde, ought not to stay behinde in the Abysse of the soure fiercenesse (in which the fierce malice is) but ought to goe forward in the Centre of the breaking forth out of the darknesse into the light: for in the light there is meere meeknesse, lowlinesse, humility, good will, and friendly desires, that it might with its re-conceived will goe out of it selfe, and to open it selfe in its precious Treasury: for in the re-conceived will to the Birth of the

Light, there is no source of anxiety, but onely meere friendly desires: for the Glimpse riseth up out of the darknesse in it selfe, and desireth the light: and the desiring draweth the light into it selfe: and there the anguish becometh an exulting joy in it selfe, an humble cheerful∣nesse, a pleasant habitation: for the re-conceived will in the light, is impregnated, and its fruit in the body, is vertue [or power] which the will desireth to generate, and to live therein: and this desiring bringeth the fruit out of the impregnated will, [and presenteth it] before the will, and the will discovereth it selfe [glimmereth or shin∣eth] in the fruit in an infinite pleasant number: and there goeth forth, in the pleasant number, in the discovered [or manifested] will, the high Benediction [or Blessing] favour, loving kindnesse, pleasant inclination [or yeelding pliablenesse], the tast of joy, the well doing of meeknesse [or affability], and [further] what my Pen cannot expresse: The minde would much rather be freed from vanity, and live therein without molestation or disturbance.

9. Now these two Gates are in one another, the nethermost goeth into the Abysse, and the uppermost goeth into Paradise: and a third Gate cometh to these two, out of the Element with its foure issues, and presseth in together with the fire, aire, water, and earth; and their kingdome is the Sunne and Starres, which l qualifie with the first will: and their desire is to be filled, to swell and to be great: these draw in∣to them, and fill the Chamber of the Deepe, [viz.] the free and na∣ked will in the minde: they bring the Glimpse [or Glance] of the Starres into the Gate of the Minde, and qualifie with the sharpnesse of the Glimpse [or flash]: they fill the broken Gates of the Dark∣ness with flesh, and wrestle continually with the first will (from whence they are gone forth) for the Kingdome [or Dominion], and yeeld themselves up to the first will, as to their Father: which willingly re∣ceiveth their Region [or Dominion]: for he is obscure and darke, and they are rough and soure, also bitter and cold: and their life is a seething source of fire, wherewith they governe in the Minde, in the Gall, Heart, Lungs, and Liver, and in all Members [or parts] of the whole body, and Man is m their own, the Spirit which standeth in the flash, bringeth the Constellation into the Tincture of its property, and infecteth the thoughts, according to the Dominion of the Starres: they take the body and tame it, and bring their bitter roughnesse into it.

10. Now the Gate of the Light standeth between both these Re∣gions, as in one [onely] Centre inclosed with flesh, and it shineth in the Darknesse in it selfe, and it moveth towards the might of the Darknesse and fiercenesse, and sheddeth forth its rayes, even unto the noise of the breaking through, from whence the Gates of seeing, hear∣ing, smelling, tasting, and feeling, goe forth, and when these Gates

apprehend the sweet, loving, and pleasant rayes of the Light, then they become most highly joyfull, and run into their highest Region into the heart (as into their right dwelling-house) into the Essences, of the Spirit of the soule, which receiveth it with joy, and refresheth it selfe therein; and there its Sunne springeth up (viz. the pleasant Tincture in the n Element of Water) and by the sweet joy becometh bloud: for all Regions rejoyce therein, and suppose that they have gotten the Noble virgin againe, whereas it is but her Rayes, as the Sunne shineth upon the earth, from whence all Essences of the earth, rejoyce, spring, grow, and blossom. Which is the cause that the Tin∣cture riseth up in all hearbs and Trees.

11. And here wee must accurately consider wherein every Region rejoyceth: for the Sun and Starres apprehend not the Divine Light, as the Essences of the soule [doe] (and yet onely that soule which standeth in the new Birth:) but o they tast the sweetnesse which hath imprinted [or Imaged] it selfe in the Tincture: for the bloud of the heart, wherein the soule moveth, is so very sweet, that there is no∣thing to be compared to it. Therefore hath God by Moses forbidden Man to eate the flesh in its bloud; for the life standeth in it: For the beastiall life ought not to be in Man, that his Spirit be not infected therewith.

12. The three Regions receive every one of them their light, with the springing up of the Tincture in the bloud: and each [Region] keepeth its Tincture. The Region of the Starres keepeth the light of the Sunne: and the first Principle, [keepeth] the p fire-flash: and the Essences of the holy soules receive the most deare and precious light of the virgin; yet in this body, onely her Rayes, wherewith shee fight∣eth in the minde against the crafty assaults of the Devill, as Saint Peter witnesseth: and although the Deare light stayeth for a while in many in the New-birth [or Regeneration], yet it is not steady in the house of the Starres and Elements, in the outward Birth, but it dwel∣leth in its [own] Centre in the Minde.

The Gate of Speech.

13. Seeing now that the Minde standeth in free will, therefore the will discovereth it selfe according to that which the Regions have brought into the Essences, whether it be evill or good; whether it be fitting for the Kingdome of Heaven, or for the Kingdome of Hell, and that which the glimpse [or flash] apprehendeth, it bringeth that into the will of the minde. And in the minde standeth the King, and the King is the light of the whole body: and he hath five Coun∣sellours, which sit altogether in the q noise of the Tincture: and each of them trieth that, which the glimpse with its infection, hath brought into the will, whether it be good or evill: and these Counsellours are the five Senses.

14. First the King r giveth it to the eyes, to see whether it be good or evill, and the eyes give it to the eares, to heare from whence it cometh, whether out of a true or out of a false Region, and whether it be a lye or truth: and the eares give it to the nose, (the smell) that must smell, whether that which is brought in (and standeth be∣fore the King) cometh out of a good or s evill Essence, and the Nose giveth it to the Tast, which must try whether it be pure or impure, and therefore the Tast hath the Tongue, that it may t spit it out againe if it be impure, but if it be a thought to [be expressed in] a word, then the lips are the doore-keepers, which must keepe it shut, and not let the Tongue forth, but must bring it into the Region of the aire, into the u Nostrills, and not into the heart, and stifle it, and then it is dead.

15. And when the Tast hath tryed it, and if it be good for the Essences of the soule, then it giveth it to the feeling, which must try what quality it is of, whether hot or cold, hard or soft, thick or thin, and then the feeling x sendeth it into the heart, [presenting it] be∣fore the flash of the life, and before the King of the Light of life: and the will of the minde y pierceth further into that thing, a great depth, and seeth what is therein, [considering] how much it will re∣ceive and take in of that thing, and when it is enough, then the will giveth it to the Spirit of the soule, (viz. to the Eternall z Emperour) who bringeth it (with his strong and austere might.) out of the heart, in the sound upon the Tongue under the roofe of the mouth, and there the Spirit a distinguisheth according to the senses, as the will hath discovered [or manifested] it, and the Tongue a distinguisheth it in the noise.

16. For the Region of the Aire must here drive the work through the Throate, where then all the veines in the whole body tend and concurre, and bring the vertue of the Noble Tincture thitherwards, and mingle themselves with the Word; and thither also all the three Regions of the Minde come, and mingle themselves with the distin∣guishing [framing, articulating, or separating] of words: and there is a very wonderfull ferme, [or manner of work]; for every Region [or Dominion] will distinguish [or separate] the Word according to its Essences, for the sound goeth out of the heart, out of all three Principles.

17. The first will fashion it according to its fierce might and pomp, and mingleth therein prickly [stinging] sourenesse, wrath and ma∣lice. And the second Principle with the virgin standeth in the midst, and sheddeth its Rayes of loving meeknesse therein, and resisteth the first [Principle]. And if the Spirit be kindled in b that, then the Word is wholly gentle, friendly, and humble, and inclineth it selfe to the love of our neighbour; it desireth not to seize upon any with the

haughty sting [or prickle] of the first Principle, but it c covereth the prickles of the Thornes, and qualifieth the Word with cleerenesse, [and plainnesse,] and armeth the Tongue with Righteousnesse and Truth, and it sheddeth abroad its Rayes, even into the will of the Heart. And when the will receiveth the pleasant friendly Rayes of love, then it kindleth the whole minde with the love, righteousnesse, chastity of the virgin, and the truth of all those things that are by all Regions tryed upon the Tongue: and thus it together with the five senses, maketh the Tongue shrill, and [thereby,] the deare Image of God appeareth inwardly and outwardly, so that it may be heard and seene in the whole d Abysse, what forme it is of. O Man! behold, what the Light of Nature discovereth to thee.

18. Thirdly, there cometh the e third Regiment to the Imaging [or forming] of the Word, from the Spirit of the Starres and Ele∣ments, and it mingleth it selfe in the house and senses of the minde, and desireth to frame the Word from the might of its own selfe, for it hath f great power, it holdeth the whole Man captive, and it hath cloathed him with flesh and bloud, and it infecteth the will of the minde, and the will g discovereth it selfe in the Spirit of this world, in lust and beauty, might and power, riches and glory, pleasure and joy, and on the contrary, in sorrow and misery, cares and poverty, paine and sicknesse, also, in art and wisdome, and on the contrary, in folly and ignorance.

19. All this the glimps [or discovery] of the senses, bringeth into the will of the minde [and setteth it] before the King, before the light of the life, and there it is tryed: and the King giveth it first to the eyes, which must see what good is among all these, and what plea∣seth them. And here now beginneth the wonderfull forme [or fra∣ming] of Man, h out of the Complexions, where the Constellation hath formed the childe in the Mothers body [or womb] so various∣ly in its Regions. For according to what the Constellation, in the time of the i Incarnation of the childe, in the wheele that standeth therein, hath its aspect (when the dwelling of the foure Elements, and the k house of the Starres in the head, in the Braines, are built by the Fiat) according to that is the vertue also in the braines, and so in the Heart, Gall, Lungs, and Liver, and according to that is the inclinati∣on of the Region of the Aire, and according to that also a Tincture springeth up, to [be] a dwelling of the life, as may be seene in the wonderfull [l variety in the] senses and formes [or shapes] of Men.

20. Although indeed wee can say this with ground of Truth, that the Constellation Imageth and formeth no man, as to [make him to be] the similitude and Image of God; but [it formeth onely] a Beast in the will, manners, and senses, and besides it hath no might

nor understanding, to be able to figure [or forme] a similitude of God: though indeed it elevateth it selfe in the highest [it can] in the will after the similitude of God, yet it generateth onely a pleasant, subtill, and lusty Beast in Man (as also in other creatures) and no more: Onely the eternall Essences, which are propagated from Adam in all men, they continue with the hidden Element (wherein the I∣mage consisteth) standing in Man, but yet altogether hidden, with∣out the New-Birth in the water, and the Holy Ghost [or Spirit] of God [be attained].

21. And thereupon it comes, that Man many times in the dwel∣ling of the Braines, and of the Heart, as also in all the five senses, in the Region [or Dominion] of the Starres, is in his minde m often like a Wolfe, churlish Dog, crafty, fierce, and greedy, and m often like a Lyon, sterne, cruell, sturdy and active in devouring of his prey: m often like a Dog, snappish, envious, malicious: often like an Ad∣der and Serpent, subtle, venomous, stinging, poysonous, slanderous in his words, and mischievous in his deeds, ill conditioned and lying, like the quality of the Devill in the shape of a Serpent at the Tree of Temptation: n often like a Hare, timorous, or fearfull, starting and running away: n often like a Toad, whose minde is so very venomous, that it poysoneth a tender [or weak] minde to the temporall Death, by its Imagination (which many times maketh Witches and Sorcer∣ers, for the first Ground serveth enough to it): n often like a tame Beast: and n often like a merry Beast, &c. all according as the Con∣stellation stood, in o its Incarnation in the wrestling wheele, with its vertue of the Quinta Essentia, so is the starry minde on p its Region figured: although the houre of Mans q Birth altereth much, and doth r hold-in the first, whereof I will write hereafter in its place, concern∣ing Mans Birth [or Nativity].

22. And now if the glance out of this minde, out of this or any o∣ther forme not here mentioned, glance [or dart] through the eyes, then it catcheth up its own forme out of every thing, as its starry king∣dome is most potent at all times of the Heaven, in the good or in the bad, in falshood or in truth. And this is brought before the King, and there must the five Counsellours try it, which yet are unrighte∣ous knaves themselves, being s infected from the Starres and Ele∣ments, and so set in their Region [or Dominion]: and now those [Counsellours] desire nothing more than the Kingdome of this world: and to which sort the starry house of the braines and of the heart is most of all inclined, for that, the five Counsellours also give their advice, and will have it, be it for pomp, pride, statelinesse, ri∣ches, beauty, or voluptuous life, also for art and t excellency of earth∣ly things, u and for poore Lazarus there is no thought; there the five Counsellours are very soone agreed, for in their own forme they are

all unrighteous before God: but according to the Region of this world they are very firme: Thus they counsell the King, and the King giveth it to the Spirit of the soule, which gathereth up the Es∣sences, and falleth too with hands and mouth: But if they be words [that are to be expressed] then it bringeth them to the roofe of the mouth, and there the five Counsellours distinguish [or separate] them according to the will of the minde: and further [the Spirit bringeth them upon the Tongue, and there the senses [divide or] distinguish them in the flash [Glance, or in a Moment.]

23. And there stand the three Principles in strife. The first Prin∣ciple (viz. the kingdome of sternnesse [or wrathfull fiercenesse]) saith, goe forth, in the midst of the strong might of the fire, it must be [so]: then saith the second [Principle] in the minde, stay and con∣sider, God is here with the virgin, feare the Abysse of Hell: and the third [Principle] (viz. the kingdome of this world) saith, here wee are at home, wee must have it [so], that wee may adorne and sustaine the body, it must be [so]: and it taketh the Region of the aire (viz. its own Spirit) and bringeth that [Region] out at the mouth, and keepeth the x distinction according to the kingdome of this world.

24. And thus there goeth forth out of the earthly y senses and minde, lyes and folly, deceit and falshood, [also] meere subtilty, [with lust and desire] to be elevated; many, [to be elevated] in the might of the fire, as by force and anger, and many, by humane art and z policy of this world, a which is but a knave, in the sight of God, yet wrestleth [or holdeth fast] till it hath prevailed: many in the forme of a tame and gentle Beast, very cunningly alluring, and draw∣ing to it selfe, under a b faire pretence: many in pride, and statelinesse of body [in carriage] and manners, which is a right diabolicall Beast: who contemneth all that doth not please him, and elevateth himselfe above all meeknesse and humility, and over the Image of God: yea, there is so very much of false untowardnesse, that I may not mention it: every one followeth the Region [Rule or Dominion] of the Starres, even that which serveth most to the voluptuousnesse of the earthly life.

25. c In briefe, the Regiment of the Starres [or starry Region] d maketh not a holy Man: and although men may converse under a holy shew, yet they are but hypocrites, and desire to get honour [and esteeme] thereby, their minde sticketh neverthelesse in covetousnesse and pride, and in fleshly pleasure, in meere base lechery and lust, and they are in the sight of God (according to the e desire of this world) no other than meere knaves, proud, wilfull, [selfe conceited] theeves, robbers, and murtherers; There is not one, who (as to the Spirit of this world) is righteous, wee are altogether children of deceit and falshood; and according to this Image (which wee have received from

the Spirit of this world) wee belong to eternall Death, but not to Paradise; except it be, that we become regenerated anew, out of the Centre of the precious virgin, who with her rayes averteth the minde from the ungodly wayes of sinne and wickednesse.

26. And if the love of God (which so deerly loved the Image of Man, that it selfe is become Man) did not stand in the Centre of the minde in the [midst or] f point of seperation, then man had been a living Devill, and he is indeed such a one, when he despiseth the Re∣generation, and g goeth on according to the in-bred nature of the first and third Principle.

27. For there remaine no more than two Principles eternally; the third [Principle] wherein he liveth here, perisheth: and if he de∣sireth not now the second [Principle], then he must remaine in the first Originall eternally with the Devills: for after this time it will be no otherwise, there is no source which can come to helpe him [here∣after]: for the kingdome of God goeth not back into the Abysse, but it riseth up forward in the light of meeknesse: this wee speak seri∣ously and in earnest, as it is highly knowne in the light of Nature, in the Ray of the h Noble virgin.

The Gate of the Difference between Man and Beast.

28. My deare and loving Reason, bring thy five senses hither, and consider thy selfe, according to the things above-mentioned, what thou art, how thou wert created the Image of God, and how thou in Adam (by the infection of the Devill) didst let thy Spirit of this world take possession of thy Paradise, which now sitteth in the roome of Pa∣radise. Wilt thou say, that thou wert created thus [as] to this world in Adam at the beginning? then behold and consider thy selfe: and thou shalt finde another Image in thy minde and speech.

29. Every i Beast hath a minde, k having a will, and the five senses therein, so that it can distinguish therein what is good or ill for it: But where remaine the senses in the will [that come] out of the Gates of the Deepe, where the will discovereth it selfe [or glimme∣reth] in the first Principle in infinitum, [infinitely], out of which the understanding proceedeth, so that Man can see into all things into their Essences, how high they are graduated, whereupon followeth the distinction [or different articulation] of the Tongue? for if a Beast had them, then it could also speake, and distinguish voices, and speake of the things that are in substance [or beeing] and search into the Originality: But because it is not out of the eternall, therefore it hath no understanding in the light of Nature, be it never so nimble and crafty: neither doth its strength and force availe to the lifting it up into understanding, no it is all in vaine.

30. Man onely hath understanding, and his senses reach into the

Essences and qualities of the Starres and Elements, and search out the Ground of all things in the Region of the Starres and Elements. And this now hath its Originall in Man, in the Eternall Element, he being created out of the [Eternall] Element, and not out of the Out-Births of the foure Elements: and therefore the Eternity seeth into the l beginning Out-Birth in the corruptibility: and the m beginning in the Out-Birth cannot see into the Eternity; for the m beginning ta∣keth its Originall out of the Eternity, out of the Eternall minde.

31. But that Man is so very blinde and ignorant, or voyde of under∣standing, is because he lyeth captive in the Regiment [or Dominion] of the Starres and Elements, which many times figure [or fashion] a wilde Beast in the minde of Man, a Lyon, a Wolfe, a Dog, a Fox, a Serpent, and such like: though indeed Man getteth no such body, yet he hath such a minde; of which Christ spake to the Jewes, and called some of them Wolves, Foxes, and Serpents: Also John the Baptist said so of the Pharisees, and wee see apparently, how, many men live wholly like Beasts, according to their beastiall minde; and yet are so audacious, that they judge and condemne those that live in the Image of God, and n subdue their bodies.

32. But if he speaketh or judgeth any thing well, he speaketh not from the beastiall Image of the minde, wherein he liveth, but he speak∣eth from the hidden Man, which is hidden in the beastiall [Man], and judgeth against his own beastiall life; for the hidden Law of the eternall Nature standeth hidden in the beastiall Man, and it is in a hard restraint, and judgeth [or condemneth] the [malicious] wicked∣nesse of the o carnall minde.

33. Thus there are three in Man that strive against one another, viz. the eternall proud malicious anger, [proceeding] out of the O∣riginality of the minde. And secondly, the Eternall holy chast humi∣lity, which is generated out of the Originality. And thirdly, the cor∣ruptible animall wholly beastiallnesse, generated from the Starres and Elements, which holdeth the whole house in possession.

34. And it is here with the Image of Man, as Saint Paul said; To whom you give your selves as servants in obedience, his servant you are, whether it be of sinne unto Death, or of the Obedience of God unto Righte∣ousnesse, that driving [or property] you have. If a Man yeeld his minde up to malice, pride, selfe, power, and force, to the oppressing of the miserable, then he is like the proud haughty Devill, and he is his ser∣vant in obedience, and looseth the Image of God, and out of the I∣mage cometh a Wolfe, Dragon, or Serpent to be, all according to his Essences, as he standeth figured in the minde. But if he yeeld up him∣selfe to another swinish and beastiall condition, as to a meere beastiall voluptuous life, to gurmandizing, gluttony, and drunkennesse, and le∣chery, stealing, robbing, murthering, lying, cosening, and [cheating]

deceit, then the eternall minde figureth him also in such an Image as is like an unreasonable ugly Beast and Worme. And although he beare the Elementary Image in this life, yet he hath indeed the Image of an Adder, Serpent, and Beast, hidden therein, which will be manifested at the breaking [or deceasing] of the body, and it belongeth not to the Kingdome of God.

35. But if he give himselfe up to the Obedience of God, and p yeeld his minde up into God, to strive against malice and wicked∣nesse, and the lusts and desires of the flesh, also against all unrighte∣ousnesse of life and conversation, in humility under the Crosse; then the Eternall minde figureth him in the Image of an Angel, who is pure, chast, and vertuous, and he keepeth this Image in the breaking of the body, and hereafter he will be married with the precious vir∣gin, the Eternall Wisdome, chastity, and Paradisicall purity.

36. And here in this life he must stick between the doore and the hinges, between the kingdome of Hell, & the kingdome of this world, and the noble Image must suffer much wrong, [or to be wounded] for he hath not onely enemies outwardly, but also in himselfe: he beareth the beastiall and also the hellish Image of wrath in him, so long as this house of flesh q endureth. Therefore that causeth strife and division against himselfe, and also without him, against the wick∣ednesse of the world, which the Devill mightily r presseth against him, and tempteth him on every side, mis-leadeth and wringeth him every where, and his own houshold in his body, are his worst enemies: therefore the Children of God are bearers of the Crosse in this world, in this evill earthly Image.

37. Now behold thou childe of Man (seeing thou art an eternall Spirit) thou hast this to expect after the breaking [or deceasing] of thy body; thou wilt be either an Angel of God in Paradise, or a hel∣lish ugly Diabolicall Worme, Beast, or Dragon, all according as thou s hast been inclined [or given] here in this life; that Image which thou hast borne here in thy minde, with that thou shalt appeare: for there can no other Image goe forth out of thy body at the breaking [or deceasing of it], but even that which thou hast borne here, that shall appeare in Eternity.

38. Hast thou been, a proud vain glorious, selfvishly potent, and one that hast for thy pleasure sake oppressed the needy, then such a Spirit goeth forth from thee, and then so it is in the Eternity, where it can neither keep nor get any thing for [to feed] its covetousnesse, neither can it adorne its body with any thing, but with that which is there, and yet it climeth up eternally in its pride: for there is no o∣ther t source in it, and thus in its rising it reacheth unto nothing else but the sterne might of the fire in its elevation: it inclineth its selfe in its will continually, in such a purpose as it did in this world, as it

was wont to doe here, so all appeareth in its Tincture, therein it clim∣eth up eternally in the Abysse of Hell.

39. But hast thou been a base slanderer, lyar, deceiver, false mur∣therous Man, then such a Spirit proceedeth from thee, and that desi∣reth in the Eternity nothing else but meere falshood; it spitteth out from its fiery jawes, fiery Darts full of abomination and reproach, it is a continuall stirrer and breaker in the fierce sternnesse: devouring in it selfe, and consuming nothing: all its [things, beeings, essences, works, or] u substances appeare in its Tincture: its Image is figured according as its minde hath been here.

40. Therefore I say, a Beast is better than such a Man, who giveth himselfe up into the hellish Images: for a Beast hath no Eternall Spi∣rit, its Spirit is from the Spirit of this world, out of the x corruptibi∣lity, and passeth away with the body, till [it come] to the figure without Spirit, that [figure] remaineth standing: seeing that the E∣ternall minde hath by the virgin of the Eternall wisdome of God, dis∣covered it selfe in the Out-Birth, for the manifesting of the Great Wonders of God, therefore those [creaturely figures] and also the figured Wonders, must stand before y him eternally; although no beastiall figure or shaddow suffereth or doth any thing, but is as a shad∣dow or painted figure [or limmed Picture].

41. Therefore in this world all things are given into Mans power, because he is an Eternall Spirit, and all other creatures [are] no o∣ther than a figure in the Wonders of God: and therefore Man ought well to consider himselfe, what he speaketh, doth, and purposeth, in this world: for all his works follow after him, and he hath them eter∣nally before his eyes, and liveth in them; except it be, that he is a∣gaine new regenerated out of evill and falshood, through the bloud and Death of Christ, in the water and the Holy Ghost, and then he breaketh forth out of the hellish and earthly Image, into an Angeli∣call [Image] and cometh into another kingdome, into which its un∣towardnesse [or vices] cannot follow, and that [untowardnesse, way∣wardnesse, or vice] is drowned in the bloud of Christ, and the Image of God is renewed out of the earthly and hellish.

42. Thus wee are to consider, and highly to know in the light of Nature, the ground of the Kingdome of Heaven, and of Hell, as also, [the ground] of the kingdome of this world, and how Man in the Mothers body inheriteth three kingdomes, and how Man in this life beareth a threefold Image, which our first Parents by the first sinne z inherited for us, therefore wee have need of the Treader upon the Serpent, to bring us againe into the Angelicall Image: and it is need∣full for Man to tame his body and minde [or bring them under sub∣jection] with great earnestnesse [and labour], and to submit him∣selfe under the Crosse: and not to hunt so eagarly after pleasure, ri∣ches,

and the bravery of this world, for therein sticketh perdition.

43. Therefore said Christ; A rich man shall b••rdly enter into the kingdome of Heaven; because they take such delight in pride, haughti∣nesse, and fleshly voluptuousnesse, and the noble minde is dead to the kingdome of God, and continueth in the Eternall Darknesse. For the Image of the spirit of the soule sticketh in the minde; and to what∣soever the minde inclineth and giveth up it selfe, in that is the Spirit of the soule figured by the Eternall Fiat.

44. Now if the spirit of the soule remaine unregenerated in its first Principle (which it hath inherited out of the Eternity, with the be∣ginning of its life) then also (at the breaking [or deceasing] of its body) there proceedeth out of its Eternall Minde, such a creature, as its continuall will hath been here in this life.

45. Now if thou hast had an envious [spitefull] dogged minde, and hast grutched every thing to others (as a Dog doth with a bone, which himselfe cannot eate) then there appeareth such a doggish minde, and according to that source [or property], is its Worme of the soule figured, and such a will it keepeth in the Eternity, in the first Principle: and there is no revoking, all thy envious wicked proud works appeare in thy a source, in thy own b Tincture of the Worme of the soule, and thou must live eternally therein: nay, thou canst not conceive or apprehend any desire [or will] to abstinence [or for∣bearance of it] but thou art Gods and the holy soules eternall ene∣my.

46. For the doore of the Deepe to the light of God appeareth to thee no more: for thou art now a perfect creature in the first Princi∣ple: and now though thou dost elevate thy selfe, and wouldst breake open the doore of the Deepe, yet that cannot be [done]: for thou art a whole Spirit, and not meerly in the will onely, wherein the doore of the Deepe can be broken open; but thou fliest out aloft over the kingdome of God, and canst not enter in: and the higher thou fliest, the deeper thou art in the Abysse, and thou seest not God yet, who is so neere thee.

47. Therefore it can onely be done here in this life (while thy soule sticketh in the will of the minde) so that thou breakest open the Gate of the Deepe, and pressest in to God through a New Birth: for here thou hast the highly worthy noble virgin of the Divine Love for thy assistance, who leadeth thee in through the Gate of the Noble Bridegroom, who standeth in the Centre in the parting c mark, be∣tween the kingdome of Heaven, and the kingdome of Hell, and gene∣rateth thee in the water and life, of his bloud and Death, and therein drowneth and washeth away thy false [or evill] works, so that they follow thee not [in such a source and property,] that thy soule be not d infected therein: but according to the first Image in Man be∣fore

the Fall, as a new, chast and pure noble virgins Image, without any knowledge of thy untowardnesse [or vices] which thou hadst here.

48. Thou wilt aske, What is the New e Regeneration? or how is that done in Man? Heare and see, stop not thy minde, let not thy minde be filled by the Spirit of this world, with its might and pompe: Take thy minde and breake through [the Spirit of this world] quite: f incline thy minde into the kinde love of God: make thy purpose earnest and strong, to breake through the pleasure of this world with thy minde, and not to regard it: consider that thou art not at home in this world, but that thou art a strange Guest, captivated in a close Prison, Cry and call to him, who hath the key of the Prison: yeeld thy selfe up to him, in obedience, righteousnesse, modesty, chastity, and truth: and seeke not so eagarly after the kingdome of this world, it will stick close enough to thee without that; and then the chast vir∣gin will meet thee in thy minde highly and deeply, and will leade thee to thy Bridegroom, who hath the key to the Gate of the Deepe; thou must stand before him, who will give thee to eate of the hea∣venly Manna, which will g refresh thee, and thou wilt be strong, and struggle with the Gate of the Deepe, and thou wilt break through as the h Day-breake: and though thou liest captive here in the night, yet the rayes of the breake of Day will appeare to thee in the Para∣dise, in which place thy chast virgin standeth, waiting for thee with the joy of the Angels: who will very kindly receive thee, in thy new∣borne minde and Spirit.

49. And though indeed thou must i walke here with thy Body in the dark k night among thornes and thistles (so that the Devill and also this world doth rend and teare thee, and not onely busset, de∣spise, deride, and vilifie thee outwardly, but also many times stop thy deare minde, and leade it captive in the lust of this world into the Bath [or Lake] of swines) yet then the Noble virgin will help thee still, and will call upon thee to desist from thy ungodly l wayes.

50. Look well to it, stop not thy minde and understanding: when thy minde saith, Turne, doe m it not, then know that thou art so cal∣led by the deare virgin: and turne instantly, and consider where thou art lodged, in how hard a house of bondage thy soule lyeth impriso∣ned: seek thy native Countrey, from whence thy soule is wandred, and whither it ought to returne againe.

51. And then if thou wilt follow n it, thou wilt finde in thy selfe, not onely after this life, but in this life also in thy Regeneration, that shee will very worthily meete thee, and out of what kinde of Spirit this Author hath written.

Notes

• Or, in every one.
• a

  Or, our com∣prehensibility.
• b

  Or, goeth.
• c

  Or, perpetu∣all working property.
• d

  Extra.
• e

  Or, into a particular.
• f

  Whole or fix.
• g

  The glance of our eyes can look upon the evill and good both within and without us.
• h

  Or, see into.
• i

  Let or hinder it.
• k

  Or, Larnest will.
• l

  Or, Mingle.
• m

  The foure Elements own.
• n

  Element∣water.
• o

  The Sunne and Starres.
• p

  That is, the Tincture or kindling of the life of the A∣bysse.
• Or, Lan∣guage.
• q

  Or, sound of the kindling.
• r

  Or, Sendeth.
• s

  Or, false.
• t

  Or, spew.
• Or, false.
• u

  Text, Blasen or Breath.
• x

  Or, giveth.
• y

  Flasheth or discovereth.
• z

  Chiefe Ruler.
• a

  Divideth or seperateth.
• a

  Divideth or seperateth.
• b

  The second Principle.
• c

  Bluntteth or mollifieth.
• d

  Or, Deepe of the Minde.
• e

  Or, The third Principle.
• f

  Greatest.
• g

  Looketh upon it selfe.
• h

  Or, according to the comple∣xions.
• i

  Or, the childes becoming Man.
• k

  Or, the dwel∣ling of the sen∣ses & thoughts
• l

  Different thoughts.
• m

  Or, sudden∣ly.
• m

  Or, sudden∣ly.
• m

  Or, sudden∣ly.
• n

  Or, suddenly.
• n

  Or, suddenly.
• n

  Or, suddenly.
• n

  Or, suddenly.
• o

  The childes.
• p

  In the minde of the childe.
• q

  Or, Nativity.
• r

  Or, over∣powereth the first Complexi∣on of the houre of the Incarna∣tion or becom∣ing Man.
• s

  Or, poysoned.
• t

  Or, vertue.
• u

  Or, the sick soule is not re∣garded.
• x

  Difference or separation.
• y

  Or, thoughts.
• z

  Or, vertue.
• a

  World.
• b

  Or, colour of good.
• c

  In Summa.
• d

  Or, genera∣teth no holy Man.
• e

  Will or Lust.
• f

  Or, parting limit or mark.
• g

  Or, depart.
• h

  The wisdome of God.
• i

  Animall or living crea∣ture.
• k

  of.
• l

  Inceptive.
• m

  Or, Incepti∣on.
• m

  Or, Incepti∣on.
• n

  Tame, or bring under subjection.
• o

  Fleshly.
• p

  Or, unite.
• q

  Lasteth.
• r

  Or, driveth.
• s

  Hast behaved thy selfe.
• t

  Or, working rising proper∣ty.
• u

  Or, whatsoe∣ver he hath ever been.
• x

  Or, fragility.
• y

  God, or the eternall minde.
• z

  Or, purcha∣sed.
• a

  Or, active property.
• b

  Or, kindling.
• c

  Or, limit of seperation.
• d

  Or, figured therein.
• e

  Or, second Birth.
• f

  Or, unite or give up thy minde.
• g

  Or, quicken.
• h

  Aurora, Morning red, or day-starre.
• i

  Swimme or bath.
• k

  In contempt & dis-esteeme.
• l

  Or, doings.
• m

  The evill.
• n

  The Counsell of the wisdome of God.