Jacob Behmen's theosophick philosophy unfolded in divers considerations and demonstrations, shewing the verity and utility of the several doctrines or propositions contained in the writings of that divinely instructed author : also, the principal treatises of the said author abridged, and answers given to the remainder of the 177 theosophick questions, propounded by the said Jacob Behmen, which were left unanswered by him at the time of his death : as a help towards the better understanding the Old and New Testament : also what man is with respect to time and eternity, being an open gate to the great mysteries / by Edward Taylor ; with a short account of the life of Jacob Behmen.

The 177 Theosophick Questions of the blessed Jacob Behmen divide themselves into Ten grand Distributions or Kinds, being of so many various Aspects; (viz.)

• [unspec I] THE first four Questions are most immediately concerning God in his Infinite Abyss.
• [unspec II] The ten following concern Angels good and bad, from the fifth Inclusive to the fifteenth Exclusive.
• [unspec III] The 23 next succeeding are of the Creation in general, ranged into three distinct Eminencies, deduced from the 3 Principles, making in all 37. viz.
• 1. That out of the first Principle or dark Abyss in the 15th, 16th, and 17th Questions.
• 2. That out of the second Principle the Angelical holy World, in the 18th, and 19th Questions.
• 3. That out of the third Principle the Visible Creation and contrariety in it, from the 20th Question inclusive to the 38 exclusive.
• [unspec IV] The one and forty subsequent Questions concern the Creation of Man, and that whereunto Adam had relation whilst he stood, and when he fell, from the 38 Question inclusive to the 78 exclusive.
• [unspec V] The sixteen next Questions are of Adam's Off-spring down to Moses, from the 78 Question inclusive to the 94 Question exclusive.
• [unspec VI] The eight following are of the Figures and Sacrifices in Moses and the Prophets, from the 94 Question inclusive to the 102 exclusive.
• [unspec VII] The forty next Questions concern Christ, his Birth, Life, Sufferings Death, Descending, Resurrection, Appearing, Conversing with his Disciples, and Ascension, from 102 inclusive to 142 exclusive.
• [unspec VIII] The eighteen subjoyned Questions concern the Disciples, their Pentecost, the speaking with all Tongues; what that Language was; the Testaments; what that Flesh and Blood is; the power of Remission, or the Keys, from 143 inclusive to the 160 exclusive.
• [unspec IX] The next four Questions are concerning a true Christian and Antichrist, Babel, the Beast and the Whore, from 160 inclusive to the 165 exclusive.
• [unspec X] The last 13 Questions concern the slaying of the Beast; what is the dy∣ing of, and what dieth in a true Christian. Also what is the dying of the wicked call'd an Eternal dying. The Souls separation from them both; their several different Estates, the Resurrection and final Judgment; this Worlds Dissolution. The Eternal Habitation and Joy of the Saints, and the Eter∣nal Prison of the accursed. And whether they shall admit any alteration from the 165 Question inclusive to the end, being the 177.

Extracts of the Answers of the first Fourteen, and part of the Fifteenth of the 177 Theosophick Questions.

The First whereof is, Viz.

Q. 1. What God is Distinct from Nature and Creature?

Ans 1. ALL Goodness in Nature manifesteth what God is in his Eternal Love, Joy, Mercy and Glory of Heaven. And all Contrariety, Misery, and Evil in Nature; shews his Eternal Wrath, Fury and consuming Fire of Hell,* 1.1 God by the Eternal Unity, perfection of Clearness and Purity: Eternally, equally alike▪ and at once through and through all, every where, whose immen∣sity is Abyssal; yet his Manifestation distinguishable; but whatever hath Limits of number and measure, is imagible.

2. And wheresoever the Good moveth in his sweet Love, there is God's flowing forth in the Idea or Object of the Eternal Desiring, where the Love findeth it self, as in Angels and Blessed Souls.

Q. 2. What is the Abyss of all Things where is no Creature, the Unsearchable Nothing?

A. 1. The Abyss of all things is an habitation of God's Unity. The Will is the Eternal Father of the Byss; a meer Love-longing. The finding Power of Love, the Son, generated by the Will. The out-going Power of the desirous Love, the Holy Ghost (viz.) the Spirit of Divine Life. That which is gone out from the Will, Love and Life, is the Wisdom, (viz.) Contemplation of the Unity which by Love brings it self into Powers, Colours and Vertues.

2. In the Unity rest all the six Powers, being the Eternal Sabbath: which Unity is call'd the Nothing, because it is God himself, being incomprehensible and inexpressible or ineffable.

Q. 3. What is God's Love and Anger? How may it be only one thing?

A. 1. All things consist in Yea and Nay, be it Divine, Diabolical or Earthy. The One (viz.) the Yea, or Affirmation is meer Power Life, Truth or God Himself. The Nay, or Negation, manifesteth the Yea by its contrary. They have two Centres, as Day and Night, Heat and Cold. The No is a reflex Image of the Yea. The Yea uncloseth, and the Nay incloseth. The Yea or Unity, is an outflowing Exit or Emanation of the Nothing, which yet is the Ground of all Beings: The Nay is an indrawing own-hood, or a something making a Byss or Ground, whence come Forms or Properties.

2. As, 1. Sharpness, causing Density and Cold, the Cause of Temporal and* 1.2 Eternal Darkness.

2. Attraction, the Cause of all Separation and Motion. 3. Perception, the* 1.3 Cause of finding it self like a great Anguish. 4. Fire, from the Motion in the Darkness. But in the Unity of God, is a clear, soft gentleness; from these two Contraries, originate this Worlds Fire and Water.

And from the enkindling of the outflown Will, is the 5th, (viz.) The great* 1.4 Love-fire in the Light. For if the Unity stood not in the Fires might, it would not be Operative, but without Moving or Joy. Whereas in it, is the Holy Ghost himself.

3. Hence comes the Eternal Nature's Fire, whence are Angels and the Souls of Men; but the clear Deity becomes not creaturely; being an Eternal Unity, yet dwelleth through Nature, as Fire shineth through Iron. Here we understand the the Potentiality of Angels and Souls, who by loosing the Love-fire, enter into Self-desire, and the Anger fire.

4. Out of this holiest Love fire, is flown out a beam of the perceptible Unity, the High Name Jesus, who assuming the Humanity, in the central Anger-fire, gave it self into the Soul, and by kindling again the Love-fire United it to God.

The 6th Property is the Sound or Distinctions, in both Fires alike at once.* 1.5 In the Devils and Damned, who have no Understanding, but sharp Wit to try the Foundation, and abuse the Powers of Nature by Deceit and Voluptuousness. In this Property stand the Holy Powers and Names, and the wonder doing Word, which the Evil Spirits by Transmutation misuse.

5. Here is the whole Cabal or Magia, where the imperceptible worketh in the perceptible. Before this Door stands the Law of Moses, Exod. 20. 2, 3, 7. not to misuse it on Pain of Eternal Punishment. The 7th Property is substantiality,* 1.6 whence existeth the Visible World. In which is both the central Fires, according to Love and Anger. But the Holy Fire lyeth hidden by the curse with Sin, as is to be seen by the Tincture: yet if God will, there is a possible Entrance.

6. The outflown Holy fire is the Paradise, which Man cannot find, unless first it be found in himself. Thus is the perceptible Unity or Love-fire, and the Anger∣fire, or Root of the Eternal Nature, which in its Centre is Eternal Darkness, and Torment, both from Eternity in Eternity; yet with two Eternal Beginnings, as is to be apprehended in the Fire and Light.

Q. 4. What was before Angels and the Creation were?

A. 1. Then was God, with the two central Fires which were one Substance, but distinguished as Fire and Light: in them lay the one Element, and the infinite Powers of generating Wonders, Colours and Vertues; in them lay the Idea of all inward Angelical Kingdoms, and Souls, and of all Creatures of this World, in perfect Harmony.

2. But when the central Fire, with Self-desire moved, to visible formation, and stirred the Eternal Will of God in both Fires, then the Idea to the Praise of God, became Image like.

3. In this the hellish Foundation also brake forth, which God rejecting out of his Work, shut up in Darkness, remaining to this day, as hungry Jaws longing to be creaturely.

4. Into this Anger-fire, Lucifer lusting powerfully to domineer over the Meek Love of God, lost the Throne of the central Love-fire, possessing only that, where hot and cold are in strife. Being a Centre of the Visible World.

Q. 5. What was it of which the Angels were made? What in the Word of God became Creaturely?

A. 1. The Substance of the Good Angels, is out of the two central Fires of Fire and Light, but their Idea, Spirit or Powers, are out of the Out-flowing, In∣finite, Mig••ty, Holy Names of God.

2. They are many, and every Throne Angel according to the Peculiar, of the various Names and Offices himself and his Legions are illustrated with.

3. The Prince-Angels are as the Spirits of the Letters, and the other as the joyning of Words and Sentences. And as our Alphabet, hath our whole under∣standing of all Substances: So is God's Word of all things, and the Angels are his Letters, in the Divine Alphabet. 4. And did not the Curse, to prevent our abuse, hinder? Man having shut up himself in the NO: So great is the Authority in what his Mouth carries, that he might triumphantly do wonders as the Angels,* 1.7 Deut. 30. 14. Rom. 10. 8.

5. If the Creatural Life stood not in an own Will, in the Property to the Fire, Lucifer could not have separated himself from the Good.

6. The Angels are within and without this World, yet in another Principle or World (viz.) in the One Element, whereout came and still cometh the Four Ele∣ments, and are Princes of the Constellations: But some are of a more outward Chaos or Kind in the Four Elements, call'd Starry Spirits, (viz.) Ascendants.

Q. 6. What do Angels, and why doth God's Power become Image-like?

A. 1. Out of the Mind come Thoughts, and from them Imaginations, whence Longing and Delight exist; and we rule all things by the distinction of words: So God (viz.) the Eternal* 1.8 Mind, by His out-flowing Powers, brought out the An∣gelical Idea, and the Holy Angels are as God's Thoughts, revealing His Mind as his Work Instruments to manifest the Eternal Powers, they are as Strings in the great Harmony, as our articulate Words so are they distinct Parts of the Love▪ sport.

2. And their great Joy and Knowledge of the Eternal Wisdom humbleth them before such Highness, lest they lose that honour. Their feeding is an indrawing of the Unity, which is the Balsam, that their Central Fire awake not the Wrath; for the Devil's Fall is their Looking glass.

3. The most gross Compaction of the Outward World, is the out-flown In∣ward World▪ in the two Central Fires. The most Outward is the four Elements,* 1.9 the next Inward is the Astral; the third the Quintessence; the fourth the Tincture; the fifth the Clear God. The more inwardly we reach, the nearer God. And were we awake from Adam's Earthy Love, we might very well see Heaven.

Q. 7. What moved Lucifer to depart from God?

A 1. The Potence of Forming standing in the Transmutation, viz. His Receiving Power; therefore the out-flown Will in the Central Fire of the Eternal Nature, made him elevate himself to despise the Resignation, but would try the Properties of the Eternal Nature, and so misused the Holy Name in himself, and willed to do∣mineer over the Thrones, and brake himself off from the Unity. Then instantly the Properties were manifest, as hard, sharp, sour, bitter, stinging, and the tor∣menting, cold and hot fires.

Q. 8. How could an Angel become a Devil? What is a Devil?

A. 1. He would not be under the speaking of the Unity; which was Balsam to his Fire-Life, but be his own speaking, so his Fire could conceive no glance, but the Holy Name and Central Love Fire withdrew.

2. If he would be an Angel again, his Fire Life must be killed with Love, but This the Hellish Foundation neither will nor can do, as Fire cannot endure Water.

3. Their whole Life is a Despair, Venem, Dying, Stink, Sorrow, Shame and Torment, that he hath tri••••ed away the Divine Express, Reflex Image, and got the Form of Poisonous, Venomous Beasts and Worms, according to their various Properties of Pride, Covetousness, Envy, &c. all contrary to Wisdom, Truth, Love, &c. Thus good men have turned evil, and fallen into Perdition.

Q. 9. Why did not the Omnipotent God prevent the Fall of Lucifer?

A. 1. Whilst Fire and Water are in a Vegetable, they lovingly embrace each other, but once sundred, do never more desire each other, but as Mortal Foes, whenever they encounter, the one dies.

2. So Love and Anger (where in Harmony) bring the first, Sweet Delight, the other Life and Strength, and are two Eternal Principles, having each an Eternal Will, Foundation and Centre of its own: Therefore if the Anger will sever, the Love doth not hinder with force: Nor could the Love work otherwise, than like it self; else God would be at odds in himself. But if the Created Image the No or Anger give its Will to the Yea or Love, it would be chang'd into a Love-Fire.

3. And tho' the Anger be an Eternal Principle, and part of God's Omnipo∣tence, the fault was the Creatures; for in the unimaged Power, the Love doth ever burn. And God's hardening is not sending a strange fierce Wrath into any, but it is left to its own fierceness, on which Judgment passeth.

The Anger is Love's manifestation; and the Fallen Angels are the Looking glass of the Good Angels.

Q. 10. What did the Devil desire for which he left God?

A. He would be an Artist; their Joy still is in Transmutation of themselves into Forms. Subjection in Humility pleased him not, but would be a God to himself and his Legions. The Magick ground of Omnipotency pleas'd him, which made him elevate himself above the Efflux of the Unity; and prove the Properties, but knew not how it would be with him when the Light should extinguish; for then came Darkness, and the cold sharpness of the Fierceness, and he instantly at utter Enmity against God, and all Angelical Hosts.

Q. 11. What was the Strife between Michael and the Dragon, and what are they?

A. 1. Michael is the Figure of the Divine Power, not as a Creature, but as the opening and moving of the Eternity, which name after, in Jesus, was ordained for Man.

2. The Dragon is Hell manifested, the Will of the Anger, and the Wrath of the Properties, as Heat, Cold, Woe, the first Principle, a Hunger and Thirst, a Dying Quality. Satan is the Will to Contradiction and Lies. Belial the Lust to Uncleanness. Belzebub a Source of Idol Gods. Asmod•••• a Spirit of Fury and Madness. Lucifer of Pride and stately climbing up.

3. Their Strife was, as of the first and second Principles, as was That of Jesus in his forty days Temptation, and of Israel while Moses was in the Mount. In This Strife the Dragon is driven out of the Holy Name; in This Strife Christ brought the Will of Man through Death and Hell to subsist in God, unpassive, that it may subsist in the Fire, unapprehended by the Fire; or as the Sun kindleth it self in the Elements, yet keepeth its Light to its self; or as Fire blazeth through Iron, yet is not Iron. So clear must be the Will which God's Unity is to possess; till the Will be thus, the Dragon existeth in it.

4. Thus may Love and Anger be so unsevered, as to be One only thing; as Fire and Light. The Power of the Anger caus'd the Fire Kingdom to form it self in∣to a Den of Dragons, which God permitted that he might not further disturb the Creation.

Q. 12. How can Man possibly know the Deep Unity?

A. 1. Reason imagineth God consulted with Himself about the Predestina∣tion. But the out-flowing Names of the Powers, is the Councel of God. The wonder-doing Word it self, in the Figures or Reflections of the Holy Names, which Figures are call'd the Idea.

2. The Eternal Nature imageth it self according to the Forms to Fire as hard, sharp, fierce, &c. in the No or Anger; yet illustrated by the Yea or Light, and they wrestle as a Love sport, which brings the Imaging into Triumph, and over∣cometh the Dragon.

3. In This Strife Jesus sunk himself into the Humanity, Redeeming Man, and Ruleth till his Enemies be his Footstool.

4. To shew the possibility for the Spirit to search the Depth of the Deity. Know, Man is an Image of God, according to Love and Anger.

First, The Soul is of the Eternal Central Fire, whence all Creatures come, but not out of the Pure God.

Secondly, The Spirit of the Soul out of the Central Fire, and Idea of the Light, sprung from the Power of God, is the Temple of the Holy Ghost, in which Christ seedeth the Soul with His Flesh and Blood, with Divine and Human Balsam.

5. The outward Body is out of the four Elements and Astrum which Rule the Outward Life, after which Adam lusted and broke himself from the Unity of God, and the Will was captivated, the true Spirit disappeared, and the Idea in∣operative, which Right Spirit Jesus in drew again, and restor'd with the Balsam of Love in the Light. In This Light, may the Soul search out all things opera∣tively in the Understanding, as did the Prophets of Old, tho' incomprehensible to Outward Reason.

Q. 13. How and whither was the Dragon, &c. thrust, seeing God fills all things? &c.

A. 1. His Thrusting out was Effected by the name of the Holy Powers of the Throne which Lucifer had, is severed from God's Holiness, dwelleth under the Firmament, and in all Quarters of the Earth, betwixt Time and Eternity. Also in the out-flown fierce Wrath of the four Elements, but cannot touch the Good Power of the Elements.

2. Tho' there are some Good Powers, in which is wholly the Fire of the Light, yet in Man is Good and Evil; the Evil being captivated by the Good, unless by Man's Will, or by Turba Magna the Evil exceedeth the Good.

3. The Expulsed Dragon is not the Central Fire of the Eternal Nature, but an Efflux from it, resembling Smoke. 〈…〉〈…〉 Hellish Den presents it self sometimes

in the Upper Region, where from great Heat and great Cold break Thunder∣bolts. Also in great Wildernesses, and in great Clefts and Concaves in the Earth, where the Highly Damned Spirits and Souls of Men are horribly terrified. But the Sun and Water hold them hidden as yet.

4. God is to Hell as a Nothing; as Light to Night; as Life to Death. The great Sharne, Reproach, Anguish and Torment of the Devil is, that he is so near God, yet cannot possibly attain him.

Q. 15. Had Hell a Beginning, and may it have an End?

A. 1. God's Anger hath been from Eternity, but not as Anger; but as Fire hid∣den in Wood or a Stone.

2. The enkindling was in the Fall of Lucifer. And having an Eternal Founda∣tion, it can never cease, unless the Creation totally be annihilated, and that the receptibility of the Eternal Nature should extinguish, and the Kingdom of Joy and Triumph cease.

There must be two Eternal Beginnings one in another, the one to manifest the other.

Thus far the Extracts of the Answers of Jacob Behmen given to the first Thirteenth, and part of the Fifteenth Question.

Here follow orderly the Answers of all such of the 177 Questions of Jacob Behmen which were left, as far as yet appears, unresolved by the blessed Author himself, beginning at the 14th of those Questions.

Q. 14. What is Lucifer's Office in Hell with his Legions?

A. 1. a 1.10 What God's working in Hell is, will be shewn in the 17 of these An∣swers, b 1.11 as also what and where Hell is. What is the Dragon, is resolved by the blessed Jacob Behmen in the 11th Answer. c 1.12 What the Dominion of Good Angels is, will fall under the 19th; all which may contribute much to the present Inquiry.

2. The Dark World existeth of six of the seven separate Properties, because the seventh is the rest of the other; therefore not properly to be understood of That World, where no Rest shall be for ever; for Lucifer and his Angels, as they are Creatures, tho' revolted and in rebellion against the God of Love and Good∣ness; yet are Subjects in His Kingdom of Wrath, and ready Servants to the Active Fierceness thereof. For tho' the Principle (wherein they are Instruments) be without beginning, and as it is in God for ever unmanifested; yet as it is in the Creatures (the Secluded Angels) it is a Fire of their own kindling, wherein (as being their Life) they are more or less extreamly active and skilful, according as their Tincture rooted in their Forms of Life is more or less fortified, and excel∣ling that in others for Puissance and Exquisiteness.

3. Consider we that God's working in Hell must needs be in all the seven Pro∣perties of the Dark Abyss, in the first four whereof the Apostate Angels are like ready Actives, having no other Will, or have they fitted themselves for any other work or use, but to Image the Abyss of the first Principle; some of them most strongly bear the Astringent impressed Powers, others the restless Constringent Attraction, others the Cruel Self-gnawing Worm of Anguish, others the Raging Hot Fire, that is severally one sort under the prevailing Tyranny of the one, others of the other: Tho' the whole four unite in every one in the Eternal Band, as in some horrid Creatures here, the Anguish of Cold Venom is prevalent; yet in this Elementary Fabrick there is an allay of some contrary Property in some weak proportion, else were the Creatures here, as the horrid ones there. But thus the Office of the Black Spirits is in all their Forms wholly extream, tho' in

one only is the Extremity in the highest degree their Natures are capable of, as is seen in Diseased Bodies, that one of the Humours is predominant.

4. From these things is discernable what Lucifer's Office is in Hell, which is to be the most copious, ample compleat Image of the Jealousie, Zeal, Indignation, Fierce Wrath, or Devouring Fire proceeding from the Breath of the Almighty Father. And the Will and Life of This Prince (the Master piece of Horrour, and stupendious Epitome of the Dark Centre) doth therein subsist, ever enkindling in his own Body, and every Member of it (being the whole Dominion of the Dark Troops) one entire supply as out of a Fountain of Fury, Rage and Fierce∣ness, as naturally as do issue Contagious Emanations from a Plague Sore, or the Mortal Fumes from the Dead Sea (affecting the Birds attempting to flie over it) as is reported.

5. And this He doth really, as the Sun doth the glorious bright Beams, or the Ocean swelleth the Veins of Springs which empty back into it; or as Fogs ascend from corrupt Lakes; and in This God's Infinite Abyss of the first Principle (is as the bottomless Deep to a fragment of a thin Superficies, or the Heat of the Sun to an Object through the Burning-glass) affording an unsearchable immediate sup∣ply of the Treasure of Wrath, with an hungry desire thereunto. Thus doth the Breath of the Lord (like a River of Brimstone) enkindle that Lake where they have made themselves as Fuel fully ready dry.

6. And as a good Graft or Branch inoculated into a Crab-stock produceth fruits of its own property, tho' it be fed by the sour Stock, haply delightful, warm, spicy, grateful, quite other than the Crab it self; so contrariwise doth Lucifer and his Hellish Legions appropriate to themselves only That out of the Abyssal Prin∣ciple wherein themselves inhabit, whereof they subsist, and whereby they are shut up and comprehended, which their depraved Bodies can only assimilate, that is the six working Properties enraged to extremity by the withdrawing of the Di∣vine Holy Principle.

7. And as Lucifer and his Angels did (in the time of this World) abuse all the Holy Names and Powers they could reach, profaning them to effect their filthy Impostures; so shall they desire ever to do; but the Astral Influences (which like Gold and Poisonous Mercury commixed yielding matter for their fallacious Jugling) being once withdrawn) then can they only in their Black Magick ex∣cessively and insatiably hunger to repeat (as before) their Blasphemies, but re∣main impotent, and no more seise on it than a man can on a shadow, nor reach it, than Dogs the Moon they bark at▪ because all the good Intermixing Powers are for ever withdrawn into their several peculiar Ethers.

8. Also as the Evil Legions do according to their various Orders and Proper∣ties more exceed, some in one, some in another of the four Central Forms of the Dark Abyss: So Lucifer (as the Centre of them all) abounds at once in every one, in the most capacious degree of a Creature. Thus we see some Fish found on one Coast, Arm or Channel; some other sorts on another quarter, latitude or bosom, yet in the Sea are all sorts at once: So That once, Brightest of Angels, and now Blackest of the Deformed Furies▪ is the Comprehender of the various Anguishes, and all in the extreamest degree a Creature possibly may, and in that respect (according to the Dark Impression) imageth most exactly the Infinite first Principle.

9. And tho' Lucifer and his numerous Legions (who are as much his, and have a Will as fixedly dependant on, and with his as the Leaves do on the Will of the Tree) have refused, and been unworthy the Honour and Blessedness of re∣taining the Image, and serving the Glory of the Holy dear Principle of Love and Goodness, but by forming themselves according to Enmity, Filthiness and

Deceit, would break their Order, stray and think to free themselves from the Bands of the Almighty, be their own Lords, exercise a peculiar Tyranny; by which Exorbitant Lust they willed to quit the Duty they owed the Universal So∣veraign, and sought a Happiness beyond the limit thereof; he would be a Mock-God, assume Rule, Authority and Self-Soveraignty: Yet did as one who would put out his own Eyes that himself might be invisible.

10. Wherefore now, if he will no longer be a Child of the Day, he must be a Captive in the Darkness; if he will not serve his God in the fulness of all things, he must serve the Forms of Enmity in the want of all things▪ & if he will shut him∣self up from the golden State of Purity wherein he lived for the delight of his God, he must be an Anguish Fountain, as Ru••••y Iron which yet is of use among other parts of the Creation, and his own Rigour is his clog, as bitter Astringency curbs the corroding Anguish of Mars. The Magistrate hath Executioners for Capital Crimes, who have not a contrary Will to the Justice of their Lord▪ though adverse to his Clemency. The Prince hath Armed Troops, whose will is the same with his Imperial Commands to prosecute his Enemies with Fire and Sword, and whose Life like that of Beasts and Birds of Prey, is to prosper in the Destruction of others.

11. Here may the Apostles words be applied, Behold the goodness and severity of God, to them that fell severity, but to thee goodness if thou continue in his goodness. Let it not be thought that by the Rebellion of Lucifer God hath lost the least part of His infinite Glory; for as Lucifer and his Legions are gone into a Will, Desire and Hunger opposite or adverse to the delighted or well-pleasing Will of the Goodness and loving Kindness of God in his Son the Lord Jesus Christ, the Image of whom they bare; yet are they gone no farther but to be comprehended in and made one Will, Desire and Hunger in and with the fierce Wrath and Ven∣geance of the Almighty Father in His first Principle, without generating His De∣light his Son the Lord Jesus Christ, the least doubt whereof is derogatory to the Glory of God's Omipotence; nor can they possibly have any other Will but that of Enmity and Wrath, being departed from that of Love; for Love is the Cement, Chain or Ligament, the want whereof renders every Property at utter Hatred and loathing of any other Property. Now though in the Holy World are all the Powers, yet without the least Dissonance, because Love fills them all.

Object. 12. But the Mind of some may Judge, that to say that Lucifer and his An∣gels have one Will with the Property and Wrath of the Father, seems absurd; for God having no greater fixt Enemy than the Devil, That Enemy cannot have one Will with God: And that to say there is something in God which is not God; is to say, there is something in God which is not himself; which were rather Mad∣ness than Folly, rather Blasphemy than Error; for it divides the Infinite One from the Infinite One.

A. 1. By way of Concession. 1. Lucifer and his Legions are at Enmity against God. 2. There is nothing in God, but what is God. 3. That God cannot be di∣vided from or against Himself, for an Infinite cannot be divided against an In∣finite.

13. 2. It is answered by way of Solution; 1. That though Lucifer and his An∣gels* 1.13 are at Enmity against God; yet it follows not but they may be subservient to his Omnipotence; as we see Darts and Poison used against some noxious Creatures, and some hurtful Beasts against other hurtful Beasts; also Fire many ways, how wrathful soever it is of its own Nature▪ And shall any thing render it self so Perverse, Vain or Evil, that the Infinite God cannot Extract his own Glorious Ends out of it? Fire, Thunder, Ha••l-stones, &c. are treasured against the day of Battel, a Lion to kill the deceived Prophet, a Bear them that repreached Elisha,

he calls for the Sword, Pestilence, Famine, Caterpillars, Barrenness; and is there Evil in the City, and the Lord hath not done it? And as this World is the Image of the Eternal, so the Evils here are the lively Figures of those; and as many Mens Sins (like so many filthy Exhalations, generating Toads in the lower Region, as over the Isle of Jersey is said to be done) conspire into a General Con∣tagion of Sweeping Plagues, whereby the Transgressors (excluding themselves the Kingdom of Purity and Love) are Instruments of their own Misery; so in that Abyss they act continually the Tragedy of their own desperate Horror, and yet therein do the Will of the Almighty God who comprehends the dark Abyss, and are one Will with his Wrath, devouring Fire and fierce Indignation.

14. Though there is nothing in God but what is God, it must be understood of* 1.14 Powers as they are in God; so his Principle of Infinite Potence and Wrath, as it is in God generating the Glorious Love delight His Son, and being Eternally undivi∣dable from His Goodness and Grace, it is God; but as God makes Himself Crea∣turely, that is spoke forth the Creation out of Himself, and as the Creature per∣verteth his own Way, misimployeth his entrusted Talent, then are the Properties which are only distinguishable as they are in God, but separate, Divided and Evil as they are in the Creatures; yet those Evil Properties have one will, bent, hun∣ger and fierce or rapid Inclination with the Principle of the Wrath, Zeal and Jea∣lousie of God: which is most righteous and just in God, but most cruel, ferine, inimicitious, wicked and unclean in the Evil Angels and Reprobate Souls.

15. That God cannot be divided from God; for it were to be divided from Him∣self,* 1.15 as impossible as to feign two Infinites, which were brutish, weak and vile to think, and which nothing above spoken can be construed to imply; yet that all Powers come from Him, shews uncontroulably they are all distinctly in Him, but not divisibly as they are in him; for in the Infinite God all is infinitely Good: The Evil is only as the Properties are separated in the Creatures who extinguish in themselves the Vital Spirit of them, the pure Universal Life, which kept sweet Order and Harmony by the Bonds of Love, but once dissolved, Antipathy and Death domineers in the Dark Wrath; yet God according to the first Principle gives, or is the Essence and Immortality thereof. For as in Him we live, move, and have our Being, viz. our Eternal Blessedness and Transitory Being of Good and Evil; so by Him and in Him (according to the Property of the first Principle) hath the whole Dark World theirs: as well their Being or Existence, as their Tin∣cture, Immutability or Perpetuity.

16. And this is plainly demonstrable in the Creatures, both in the cruel, fierce wild one's, and in the gentle tame Beasts; but especially in Man. See we an impious, injurious, implacable, malicious Man (causelesly yet) sollicitously hunt∣ing, pursuing ensnaring and tormenting his Neighbour, with how great Delight and Pleasure he sees his unrighteous Projects succeed? Wherein hath a grinning kind of Satisfaction, one Property being proud of the other, which makes him insult like those that shall kill the Witnesses, Rejoyce, Feast and send Gifts one to another. For their first Principle enthroned, ruling over, is at rest in their third, but when their Designs prove Abortive, an Evil Spirit from God troubles them, and do as Saul, want David's Harp to blunt the Point and Edge of their Forms of Life, which now sharpen, grow fierce, grate, rub and torture one the other, turning (as in Haman) the confluence of all other good into Gaul and Wormwood, because their first Principle cannot generate the second, being Strangers to the Life of God through the Ignorance that is in them, on loosing the Charms of the third, do like a Mill wanting Corn, grind themselves, and the Powers do all form them∣selves into Hostility, immediately entring into an irreconcileable Conflict.

17. See we also an upright perfect Man, though he entirely wisheth the Good of

all Men; yet when he seeth a vile Person hatching and perpetrating his Outrages on the Lamb-like Innocents, and that also he sees the Righteous God, either by His own immediate propitious Hand, or by spiriting the oppressed, or any other to defend or avenge Him: What kind of solace and thankful frame appears in this Pious Observer? Exalting Him to a real Delight and Joy, for there being the self-same Forms of Life, composing the Holy Soul as the other (though not the Holiness of the Soul, for that is a Divine awakening as a Flame out of a dark Fire) the sweetness such a one shareth (by seeing the Peaceable delivered, or Vengeance taken on the fixed Enemy, whose desperate Resolutions pusht him on to destroy) is much more than it can be of content to the Blood-thirsty when their Plots pros∣per; as it is written, Rejoyce over her my People, and ye holy Apostles and Prophets.

18. Thus see we Revenge to be so sweet, that often it requires sowre Sauce, our first Principle being so strong, that it is obnoxious to catch as Tinder, while it is as a burning Coal to the Hand of him that carries it; and though we sadly Expe∣riment it, yet how propense are all Men as Men to rush on those Pikes, to sat our Hunger after it, which erroneously deem a real Felicity to be in it. And thus to the penetrating Mind is God obscurely, yet distinctly, imaged in bad Men, but evidently in good Men; but Lucifer is obscurely, yet distinctly shewn in good Men, expresly character'd in bad Men. See the Answer of Jacob Behmen to the 8th of these Questions.

Here begins the Third Grand Distribution, which compriseth the 23 next fol∣lowing Questions.

Q. 15. Hath the Foundation of Hell taken a Temporary Beginning, or hath it been from Eternity? or how may it subsist Eternally, or not?

A. That part of Answer to this weighty Question, which the God of Wisdom vouchsafed to make by his Eminent Servant the Author in the four Verses begin∣ning the Answer, is full and clear to such of his Children who are Proficients in the rest of his Precious Writings; but for the sake of other sincere, faithful En∣quirers, who are less conversant in them, it may be requisite to add something more.

5. Now It is granted, That neither Men nor Angels should have known it, had not their depravity awakened it; thus it is a dear bought Knowledge, and what Men buy dear, it is fit they should have. Yet though Hell hath opened a terrible Everlasting Abyss of Wrath, it is the Artifice of the Deceiver to suggest to besorted Men the Non-Entity, That there is no such; endeavouring to make Atheists in Judgment, that such may be more Obdurate and Blasphemous as well as more Blind than the Devils themselves, who both believe and tremble. And to the Atheists in Practice is suggested the Mutability of it to embolden them in Leudness.

6. But to take away the Pillow from under both their Heads, it will be found that an Atheist in Judgment (if there be really any such) is both a scorn to the Evil Angels, and by putting out the Eye of his Reason (which distinguisheth him from the Beast that perisheth) is transformed thereinto, and the Atheist in Practice is his own Condemner and striveth in vain to put out the Eye of his own Intellect, gleaning (as it were) Stubble, &c. wherewith to burn himself; thus is it the Com∣plaint, My people Perish for want of Knowledge.

7. We are to know, that though Hell began when the evil Angels did put out their own Eyes; yet their so doing was a Deprivation of one Principle, not a Creation of another; but the revealing the Principle of Wrath till then hiden, as it is still hidden in God and the Heavenly Holy World. Nor is it less demonstra∣ble than the Natural outward Night, for the absence of the Sun is the presence of

the Night, and the first Principle is figured thereby; for the invisible things of Him from the Creation of the World are clearly seen, being understood by the things that are made, &c. Let it be considered, that though there are no Places on or in the Earth, where there is Day, but there successively also is Night; but there are many Places in Caverns under the Earth, where day never approacheth. And though beyond the acute Angle, or Cone of the shadow of our Globe in the Deep, made by the more exceeding over proportion of the length of the Sun's Dia∣meter to that of ours, there can be no Night; yet in the Opake Orbs of the Moon and Stars it must be alike demonstrable as with us.

8. And to proceed one step farther in Answer of the Question, whether the Foundation of Hell be Temporary. It must be confessed, that as every thing hath a Root, and that nothing can live longer than its Root; therefore, Eternal things must proceed out of the Eternal Root; and that Hell hath a Perpetuity must be believed by all who credit the Testimony of the Prophets, and Christ himself, and the Darkness there to be the blackness of Darkness, where the Worm is Immor∣tal, and the fire not extinguishable. What room then is left for the least doubt that Hell or the Stream of Wrath is issued out of an infinite Eternal Fountain. Also that as the scorching heat of the outward Sun not only consisteth, but natu∣rally Uniteth with the cheering Splendor thereof; So doth the Abyss of Wrath consubstantiate, and is one Essence in the Almighty Trinity, with the infinite gra∣cious Goodness and Holiness of the Divine Principle of Love and Delight.

9. They who will not understand but Cavil at this, will yet acknowledge the same in unwarrantable words; viz. Those who are for particular Reprobation of an indefinite Number of Men who are (say they) Decreed of God from Eter∣nity to be for ever the Objects of His Displeasure; in speaking so hardly of the gracious God are yet forced to own the Principle of Zeal, Anger or Wrath to be from Eternity in God; but to bring it into act so early as to determine an immu∣table Law for such Persons by Name and Number irreparably to be for Everlasting Burnings, is much more than is here asserted; for they make the Wrath of God divisible, even in Him before the moving to Form any Eternal Images of Himself Humane or Angelical: for their boldness herein themselves must be accompta∣ble; but here 'tis only said, it is in God from Eternity, yet only distinguishable, but not divisible, and that in the Creatures, and in them only the Wrath became separate, manifest and divisible. But more of this will fall under the Answer of the Seventeenth Question.

Q. 16. Why hath God poured forth such fierce wrath wherein an Eternal Perdition will be?

A. 1. To the right resolving this must be shewn, 1. What God's Wrath is? 2. How it may remain Eternally? 3. Why hath God poured forth this Eternal Wrath?

2. For the first, we are to know that Wrath as it is in God is an unsearchable* 1.16 Abyss; for as God is Infinite, so is his Anger, and all else as it is in him.

3. For his Wrath may not be understood from Eternity and in Eternity to be so awakened as we see it in the Creatures; but is one entire Harmonious Tri∣umphant Perfection in and with himself, of which the Heat in the Light of the outward Sun is a Shadow.

4. A little Similitude of which was the Zeal of Enoch, also in the Angel when* 1.17 looking through the Fire and Cloud, he troubled the Egyptians; in Moses, when he brake the Tables and commanded the Slaughter; in Phineas, whose Javelin staid the Plague; in Elijah, who burnt the two Captains with their Fifties, and kill'd

the 400 of Baal's Priests; in David, Elihu, &c.; But above all in the meek Saviour,* 1.18 who yet denounced many Woes like Claps of Thunder against Corasin, the Scribes the Rich, the Blind Guides, &c. in Matthew and those in Luke part of that Wrath of the Lamb, from which the Mighty Men invoke the Rocks to hide them.* 1.19

5. Yet that Evil Angels and Evil Men fall finally, having fitted themselves for Destruction, works no Wrath to make Alteration in the Almighty God; even as we see the outward Sun is still the same, though by Burning glasses its beams are contracted to fierceness, till it becomes intolerable to Sensitives, and destructive to combustible Opposites and Objects.

6. And if Men extinguish in themselves the Holy gracious Light and dear Love Principle, their Precipitance extendeth only to themselves, blowing up in them the dark Fire, fierce Centre, or Matrix and Anguish of the first Principle, and the four Forms whereof it is constituted. As blow out a Candle, there remains only the dark, burning, stinking Snuff.

7. How may and must this Wrath have Eternity?* 1.20

A. Though the Holy Writings which we call the Bible, often assert and inculcate this Perdition to be Everlasting; yet some (no mean Men) have otherwise un∣derstood it, as Origen, &c. haply being replenish'd and swallow'd up with infinite Love and Grace of the Holy second Principle, they could not penetrate the extent of this, nor should Adam nor his Offspring have so done.

8. But we having kindled so much of it in us, are to know it, not to distract or distress us, but to warn us, as Paul saith, knowing the Terrors of the Lord, we per∣swade, &c. This Wrath is of Eternal Duration; for it is of Eternal uncreated Ex∣traction as to its Original. It is always Morning with it, bearing equal date with God's other Attributes, and so with God himself.

9. God being infinitely all that he is, is also infinitely Just, and Almighty, True and Faithful; we can no more say his Grace and Love to have Priority, than the Light of a Candle can precede the firing the wiek, or than Man's Intellect could pre∣cede the enkindling his Humane Soul, or than the Fruit can prevent the Tree, or That the Root.

10. Can we well conceive the Eternal Permanence of God's Goodness, and why not his Infinite Power and Justice, is there room to doubt that to be a part of him?

11. Must the Fruit and Flower live, and not the Root? must the Eye see, if the Man dye? or the Candle shine, when the Wiek is cold? Then may the Principle of Sweetness, Meekness, Grace and Love, survive the Principle of Strength, Might, Potence and Wrath.

The last Branch of the Question is, Why hath God poured forth Eternal Wrath?* 1.21

12. God according to the first Principle is not called God, but a consuming Fire; nor is he called God according to the out-birth or third outward Principle; for the Devil is called the God of this World, though Divine Omnipotence guides and re∣strains in all Occurrences; for no place or space excludes him, for God is in it, or more properly it in Him, comprehended by Him, yet God's infinite Abyss of Love and Goodness is His Heaven That his Throne.

13. When God created Angels (the first race of Intellectuals known to us) they were made out of Himself; of his Abyss of Might and His Abyss of Goodness, or of His first and second Principles, Darkness and Light, in such Excellency as are the Angels who so continue.

14. When also God created Man (His second race of Intellectuals) it was out of the two former Principles in Conjunction with the third, yet in such sweet order as we know little of, a glimpse whereof is seen in the resigned, humble, regene∣rate Soul, who lives in God, and hath there His Possessions and Reversions; about

that is employ'd His Fear, Care, Grief; also His only Delight and Satisfaction both for time, and for ever; yet all this is but a glimpse of what we were at first, and shall be at last.

15. These things being premised, give us a prospect what good, beautiful excel∣lent Creatures, Angels and Men were, and should all have continued to be.

16. For if God had willed the one to be Devils, the other to be inwardly so, and outwardly Beasts? How is it they were all created Divine and perfectly Good?

17. But they directly against the confessed Will of the gracious Creator (who never did nor ever can will any thing sinfully Evil, but Good and only Good) both the fallen Angels, and Adam formed in themselves a Will perverse to the Sovereign Will shutting up their whole selves from the only true Guide, and Eternal Light and Wisdom, and so became Dark, and such Fools for whose back is the rod, and being Estranged, snuffed at Reproof, grew into Scorning, Enmity and Diametri∣cal contrariety and hatred of Holy things.

18. Their own private will became their God, for having broken the sweet Bands of Love, they made a League with Hell and Death; for the Divine Light withdrawing, or rather, they declining its Councels, the dark fierce fire became their very Essence and Life, under the domineering Power, whereof the fallen Angels, by their departure from the sweet Kingdom of Love and Peace have for∣ever subjected themselves, into which obstinate hardened Men also throw them∣selves. And this is so contrary to God, that his Spirit loatheth them and with∣draweth, and his so withdrawing is God's pouring out Eternal Wrath, and the way how, and cause why it is the Eternal Perdition.

Q. 17. Whereas God is and remaineth Eternally undivided, what then is his working in the Place of Hell? Is there indeed a certain Place of Hell, or not?

A. 1. Here on a Position premised, is a Question proposed, and a second Que∣stion occasionally put. It seems fit to strengthen the Concession by explain∣ing it.

2. That, although every part of the Creation consisteth of various Heteroge∣neous and contrary Properties, all which is not only derived from God, but their Life, Motion and Being is in Him; yet 〈…〉〈…〉e from Eternity in Eternity, the same undivided One.

3. For if an Infinite were divided into Parts, the Parts must also be Infinite, and then must be more than one Infinite which were a Contradiction as equally vain, as to say, that Almightiness doth divide it self against Almightiness.

4. But that the Infinite Almighty comprehendeth all Properties in perfect Su∣pream Excellency is clear, and that Himself remaining still in Himself, can yet make Himself creaturely in Infinite Multiplicity, is as clear and visible.

5. The outward Sun, consisting of Light and Heat, can by its Beams help Gene∣ration of Infinite Productions Good and Bad, even poisonous, perilous Images of the dark World, and this principally by His Heat; but by His Light can attenuate, penetrate and change gross dark Bodies; yet Himself (as the outward Agent of Omnipotence) remain untouch'd, unaltered, unaffected, unsubjected in any de∣gree whatsoever, by his so doing to the things wrought.

6. For, alluding to the instance in the Answer to the last preceding Question. If Sin, like a Burning-glass contract the hot Beams, it may be intolerable to the Sinner or Object opposed to it; yet is the glorious Sun still the unaltered same.

7. The Gardner Roots up, dryes and burns the Weeds. The Sovereign Power guards the Peaceable, and curbs the implacable. But if the good Plant would wear out the strength of the Weed, by extracting and transfusing into it self part of its

Nutritive Property; the good Plant may degenerate into a Wild one, or Weed Also if a private Person shall unauthorized make himself a Judge or Publick Ar∣bitrator, he may fall into a Crime on the other hand; for these things are the Gardener's Work to whom Vengeance belongeth, Mens own Vindictive Desire is touching pitch.

8. Now to Answer directly what God's Working in Hell is? It is answered,* 1.22

That his working there is only according to the first Principle, according to* 1.23 which, he is not called God, but a consuming Fire.

9. God's working in Hell convinceth Atheism to be an Error. The Devils be∣lieve* 1.24 so as to make them tremble; Men were loth to believe God made the World and Them, though so evident as to leave them inexcusable, this they are now assured of, by His destroying both It and Them.

10. God's working in Hell openeth every Book of Conscience; Dives extenu∣ates* 1.25 not his Crimes; but roars out his Torments. That Place of Darkness affords Light enough to read Guilt by, and thereby give Immortality to that Worm.

11. God's working there, restores the Memory; Dives had not forgotten his* 1.26 former calling of Abraham Father, as if That would have Privileged him: nor had he forgotten his Brethren, who perhaps had run Parallel with him in his Sin.

12. God's working there, confirms perpetual Existence to all there, where every* 1.27 black Machination ever stands in its own Substance, not barely a Shadow, but per∣manent without Vizard or Varnish, in Horrid real Forms.

13. There God receives the Glory of His Truth in all His Threatnings. There* 1.28 the Voice of the infinitely precious Blood of the Lord Jesus Christ the Eternal Son of God. which had been trampled on▪ as if it had been an Unholy Thing, hath due Audience and exact punctual Answers. Also the Cry of all the Blood and Tears of all His murthered and oppressed Members, from Abel to the last Man, hath ample satisfactory Answers.

14. There God receives the Debt due to His abused Patience, and due to the* 1.29 Holy Ghost, who had been continually striving, and as long rejected▪ grieved, scorned, and his sweet Councils, gracious and safe Motions, reproached and blas∣phemed.

15. There God reigns in all the Seven Forms of Nature, according to the Dark* 1.30 Impression; for the wicked Impenitent Will whereunto the very Gospel of Jesus Christ hath been a savour of Death unto Death, this very Obstinate Will is here a sweet savour to the Divine (and here immutable) Justice; for the Righteous Lord loveth Righteousness.

16. Is there indeed a Place of Hell, or not?* 1.31

That there is a Hell, Atheists only deny; and what Hell is, the Children of the* 1.32 Day know little of; nor should Adam or his Children have known it, for it was not prepared for them; but as it is written, Prepared for the Devil and his Angels.

17. Man grew up into that Principle as it were by Accident; yet are like to have no small share of it. 'Tis true, Lucifer and his Legions were Sinners of elder Date, and fell from a higher Seat, as it were down a greater Precipice. But Man hath sinn'd against means incomparably fit, of invaluable Price, and freely and frequently tendered to restore him.

18. Oh that Men were wise that they knew This, that they would consider their latter End. Consider this, you that forget God, lest he tear you in pieces and there be none to deliver. Knowing the Terrors of the Lord, we perswade Men. Will Men employ no serious Thoughts on this, but treasure up wrath against the day of wrath? &c.

19. Now whether Hell be a Place; It's answered, Hell is a Principle consisting

of fixt Enmity against God's gracious Nature, against all the Holiness, Truth, Love and Goodness; and all this as it consists of the Evil of Evils, that is to say, Sin. Hell also is a fixt Hatred against all God's out-goings; in His Mercy and Bounty, giving Beauty and Order to all his Creation Celestial, and Out-birth, and this Hell is, as by the Evil of Deprivation. And as Hell is an Evil of Sence and Torment, it takes in all the Horrors generated in the Womb of the fierce part of the whole Seven Fountain Spirits, as far as the Bounds of the first Principle.

20. We are farther to know, that a Principle cannot want Place, but dwells in its self, for Place cannot contain or comprehend a Principle.

21. An Explanatory Similitude or Instance is found in Man. What part of him is the Place or Receptacle of Wickedness? It's answer'd, no part of a hardened im∣penitent Sinner refuseth to be its Dwelling-place, his whole Soul, Spirit and Body, and it, like a Contagion, invadeth all Places and Persons, fitted to receive it, that either by Word, Work, Writing, President, Wish, or otherwise he can extend himself unto.

22. But in a Man wherein the Divine Word is awakened and is prevalent, the Darkness or hellish Principle can encroach no farther than its own unsanctified, unhallowed part. And if any Man follow the Lord fully, he is fenced (as the Cherubim doth Paradise) so that the Dark Powers are shut out of that Man.

23. Shortly then, as much of the Infinite Abyss as shall not be ennobled and en∣riched by the sweet Vertue, Purity and Splendor of the Holy Powers, shall be the place of the Everlasting Hell, or Lake of Fire.

Q. 18. Where is the Place of Heaven where the Angels dwell? How is the same di∣stinguished from Hell? Is the same also a certain (circumscribed) Place? How is it to be understood?

A. 1. If I am understood by a very few, what wonder; seeing the Lord Jesus saith, Except a Man be born again, he cannot see the Kingdom of God? The Question where Heaven is, presupposeth the Knowledge of what it is; but to speak what it is, will be met with when God shall excite and instruct any one to answer the following Questions. It seems therefore fit to restrain my self here to the Limit of this Question, and observing that Boundary; It's answered,

2. Heaven being a Principle cannot be circumscribed, even as God is not com∣prehended, but comprehends the whole infinite Abyss. So neither is Heaven ex∣cluded out of any place, nor included in any place, but possesseth the infinite Li∣berty; for it both contains and is contained in all the three Principles. Yet is so in them as not to touch nor be touched by the first Principle in its fierceness; but in its Might and Potence: Nor the third in its divided Out-birth, but in its Quint∣essence, as it stands in the Holy Element, and that in the Wisdom, and as it is purely the out-spoken Word.

3. And all this in the entire Concordance with the Majesty and Divine Omni∣potence of the second Principle, which in all the Seven Fountain Spirits hath Eternal Dominion. So that where ever the Love and Goodness of God manifesteth it self, there is Heaven, yet dwelling in it self, in its own Divine Principle, streaming through the activity of some or all of the Seven Fountain Spirits, as they severally move themselves, in some places or things more brightly, in others more obscurely, as is seen in the mixt World.

4. But the Illustrious Principle, whereof the Spirits of Just Men made perfect, are capable, is most Triumphant in the uninterrupted, unveiled, paradisical Part or World; for there the Fire of the first Principle and the effluenced spoken Mat∣ter of the third are irradiated, sublimed and crowned, by the Splendor of the

second: In this place or part of the Principle, stands the Eternal weight of Glory for the General Assembly and Church of the First-born.

5. Now seeing our gracious Creator made us at first Heavenly, though we be∣came Earthy, and Heaven being the Country whence we sprung; also that it is so near us, it being said it is not excluded out of any place: And that it was on our first Departure re-implanted or inspoken again into us. It may be demanded, how is it we are commanded to strive to enter in at the strait Gate, &c. Also, Many shall strive to enter in, and shall not be able. Again, Work out your Salvation with fear and trembling. Again, We are Strangers to the Covenant of Promise, having no hope, and without God in the World, with many the like sad Characters of us.

6. The Reason of all which, is thus to be understood; Adam our Root, intro∣duced Bitterness, and the Fruit hath that Rellish: And tho we were engrafted into the Noble Vine, yet do we suffer our selves to degenerate into a Wild one, pro∣ducing Grapes of Sodom. Adam as our Fountain, flowed out unwholsom Water, causing Barrenness, though Christ as Elisha would have heal'd it with his Salt; we go on to Poison our selves yet more; the Man naturally Blind or Deaf, is not so extreamly such as the resolvedly Blind and Deaf.

7. Heaven is near us, so is it to Hell; yet at sufficient distance till the Will be turned to seek it. Heaven is in us (Thanks for ever be to God in Jesus Christ the Restorer, and Heaven Restored) yet still in its own Principle, not in our Beastial Part, but in the Light of our Life, wherein the Candle of the Lord is put as a Tincture. Wo to that Soul who rebelliously refuseth to be guided, savour'd and tinctured by it. To enter in at the straight Gate, it is required that we die to the Old perverted Man, and something more.

8. Enoch and Eliah, whil'st in the Body of the four Elements, were so far tin∣ctured as to be truly in Heaven; yet in regard Adam had so far divided himself, as to lose the Unity of the one pure Element: when they were again become United in the One Holy Element, they could not but disappear as to the Four Elements.

Q. 19. What are the Dominions or Thrones, and Principalities of Angels, Evil and Good in the Invisible World? How is the Spiritual World of Eternity to be understood in the Visible World? Are they also severed by Place and Abode? Or what is the inward Foundation?

A. 1. To make an orderly Answer hereunto must first be shewn (as an inward Foundation) the Spiritual World of Eternity with what clearness may be, and that it is in the Visible World: and thence the Inhabitants of the Spiritual World may be the more satisfactorily discovered.

2. To do which, beginning below in the Out-birth, Stone and Earth have the Commixture of the other Parts of the Creation to their Composition, though named from one prevailing Property, they have the occult sence of Sympathy and Antipathy; as the Loadstone, Bloodstone &c. Stones have Water, Fire, Oyl, Sulphur, Mercury with the Salt, as the Artist sees.

3. And the Earth and Waters have the other two Elements in them, and (tho' captiv'd by the Curse) have the Vertue of whole Paradise founded by the second Principle exerted by the good Astral Powers, producing all Gems, Gold, Medi∣cinal Earths, and in the Fruits all Tasts, Odours, Sanative Herbs, Nourishing and Cordial; the inward Vertues of all which, are real Heaven and Paradise, la∣bouring to deliver themselves (under the Ashes and Curse) from the oppressing hellish Properties.

4. In the same, who seeth not the Spiritual Evil World manifest in Dark Pro∣perties and Figures? So that both the Spiritual Worlds are uncontroversibly in them.

5. In the Outward Heavens this Truth is convinced by benign and malevolent Aspects powerfully influencing to the conception and propagation of a Good or Evil Will, in every of the Creatures (not Man excepted) since his sad Fall.

6. But Man, whose Immortal Soul is of the first Principle of Might and Potence, his Spirit of the second Principle of Love and Meekness his Outward Man con∣sisting of the Mortal Soul that exerciseth the Outward Sensual Wi••l, five Senses, &c. out of the Astral Heavens, and his fleshly part out of the Elements (wherein∣to it is miserably fallen) Man thus hath the most strict Alliance, most express Characters, and most Catholick Conformity to the total God, as he hath made himself creaturely in the Eternal Nature, and Eternal Spiritual Worlds of Dark∣ness and Light, and in his Out-birth of both kinds: So that he penetrateth Hell and Heaven, into either of which he putteth the Nunger of his Will, in that he is at home.

7. If he resisteth the Holy Ghost, he is one with the Devil in his Hellish Wrath, who would be his own Law-giver, making War against God and all the Holy An∣gels, but by enkindling the Light of Christ, Self-will dies, a new one becomes natural, which warreth against the Evil Angels, subjecting it self to the Scepter of Christ the Captain of our Salvation, having communion with the whole Holy Spiritual World.

8. The Discording Will in the seven Properties make the Evil Spiritual World, but where they are in perfect Harmony; (viz.) having One, and but One Univer∣sal Will, united as are the three first Principles through the Infinite Abyss makes the Holy Spiritual World.

9. Now as the Out birth, which is the Off-spring of the inward, hath Fountains and Streams; and as the Natural Body hath Head and Members, the Body Politick Magistracy and governed, and in the Outward Heavens one Star differeth from another in glory: Even so is it in the Holy Spiritual World; Michael is call'd the Arch-Angel, and that Michael and his Angels fought against the Dragon, &c.

10. Thus the Throne or Arch Angel is to his Kingdom or Legions as the Tree to the Branches, as was Adam to his Human Race, or as is the Liver to the Veins.

11. In that distinct sense the Apostle saith, Whether they be Thrones, or Dominions, or Principalities, or Powers, &c. some are Cherubims, viz. Images and Seraphims, (viz.) Flames.

12. All which the inspired Jacob Behmen rangeth under three Hiarchies each more peculiarly to one of the three distinct Principles, having the Propriety of three Worlds like Nests of Spheres. This from Stars to Stars was Lucifers, the other two without and beyond it containing such part of the Infinite Abyss as exeeds all Human number. In each of which (as the Sun to the Stars) is a So∣veraign, and under each of the Angelical Kings numerous (rather innumerable, almost infinite) Hosts, and all those severally excelling, some according to one, some more especially according to another of the seven Properties.

13. In all which the Son of God and Sacred Trinity Reigns, neither near to, nor far from every the least imaginable point, filling and comprehending all, sup∣porting all, and delighting to behold it self in all.

14. Nor can the Angelical Worlds be excluded out of place, or included in any thing but Principles, but (as it is in the Spiritual World) may be resembled to the Mind and Thoughts of Man, which is limited in the Evil Man to the Dark Principle, and in the Holy Man to the Heavenly Principle.

15. As the outward Sun is not bounded by any part of its own deep in which

it is King, but only by the Darkness. Thus the Holy Angels are with us (as God's excellent Engines) to protect and guard us, knowing us as far as we are en∣riched with their Principle.

16. They have the Supream Creature Authority under the Son of God over Kingdoms, as is said, Michael your Prince, (viz. of the Jews) helped the Angel, who, coming to Daniel, had been hindred by the Kings of Persia 21 days.

17. How mighty their Strength, and transcendent their Nature, and perfect so∣ever to behold the Most High, yet their sweet humble modest Love (notwithstand∣ing their sublime Purity) is such, that they disdain not to serve and dandle such vile wretched Creatures as Man; such is the flaming Love they abound with to Christ, that they vouchsafe to do for us what sinful abjects even scorn to do for their poor Brethren, by constant watching, care &c. As they did for the Child lost in a Wood (for a time) in Franconia, whom (a Snow falling) they fed and guided at last homeward.

The Innocency, Chastity and Modesty of Children, is that, why Angels delight them; and no marvel, seeing the Lord of Angels gave a little Child as a Pattern of Humility to his Apostles; for Children (some more eminently) have Angelical Sparkles of Paradice in them, and before knowing Evil, have lively Figures of the Children of the Resurrection.

18. And seeing there never was, nor can be more than three Universal Prin∣ciples, out of some or all of them must all things originate, immediately or me∣diately.

19. Whence 'tis plain, that Angels and Man's Spirit are of one substance; even as the Fire in the luminous Globes, is the same with that which being sunk down by the Separator, is confined in the Bowels of the Earth for generating of Metals, &c.

20. The Angels are so near of kin to us, that they appear in Human Form. And tho' they are not Almighty, but depend for Eternal Subsistence and Food from God's Infinite Store, yet are they far above all Human Might and Power.

21. 1. Because they are not at all detained from action by their own Bodies.

22. 2. Because they can have no Resistance from any Elementary Bodies simple or compound, in exercise of any of their proper Powers and Offices. The Terrestrial Globe hinders not their seeing a Pin's point (were it) in the Centre of it.

23. 3. Because they dwelling in Eternity, need not time; whence it is that tho' they are but in one place at once, yet can instantly be in another, not so slowly as Light or Lightening; for that needs some time to pass from East to West; for al∣tho' perhaps it hath no detention from its own gravity, yet is subjected to some resistance by interposing Atoms, and space or distance.

24. Their Expedition is otherwise than our Thoughts; for our Thoughts being reposed, require time to dissipate obstructions, immuring them, and collect Re∣quisites, having first been informed by the Affections or Senses; but these sublime Agents, being above all such inferior Laws, can instantly effect what time must measure it self out to us to think.

25. Thus was it, an Angel slew in one night 18 5000 of Sennacherib's Army, as before all the first-born of all the Land of Egypt, passing by all where the Blood was on the Lintel.

26. 4. Because of their Noble Transcendent Nature perfectly fixt in them. Their Saturnine Property is not their burthen, but their most strong Compaction, and so of the other Properties: Yet how perfectly soever they are honoured with the Majestick Names, they admit more (as by adventitious occurrents, not unfitly call'd Improved and Acquired Experience) of the works of Infinite Grace, Mercy and Bounty of God to Apostate, Penitent Converts▪ at which they rejoyce.

27. Angels have the Senses of Seeing. Touching, Hearing, &c. yet without Organs; whence they are affected with Delight and Dislike; Earnest Desire, Joy, Grief, Pleasure and Pain.

Their Understanding is vast and perfect, for they penetrate all Creatures of their Principle Simple or Compound, as far (at least) as their Principle is an Ingredient, which yet is bounded by the adverse Principle; for the Holy Angels are as Children to the Sinful Tricks of the impure separate World, as are the Evil ones to them. The infinite God only comprehends all Things as one, and all Time and Eternity as present.

But the Good Angels see not things above them in their own very Principle; for they desire to look or pry into the Mystery of the Incarnation; by which lost Mankind are found.

Q. 20. Out of what is the Visible World Created, seeing the Scripture saith, God made all things by his Word? how is the same to be understood?

A. 1. First, By way of Simile. A Wheat Corn is sowed, there is produced a Blade, Ear▪ Husk or Chaff; The Ear, Straw and Chaff as an Appurtenance to the Corn; or an Accident is likened to the Visible World, the Grain of Corn to the fixed Harmony produced into Existence by the Power of the Seven Fountain Spirits. The Spirit of the Grain to the Quintessence, and the Quintessence is the one Element, having in it the Mystery and vertue of the Four Elements, and the Power of the Holy World, and God himself, is likened to the Husbandman.

2. Thus as the Son is the Infinite Majesty, Light and Speaking Word, Express Image of the Father; and as the Holy Ghost is the Infinite Breath of Father and Son: So is the Holy Spiritual World the Image of the Father, Son and Holy Ghost in the Heavenly Powers, Vertues, Colours, and infinite Variety and Harmony of it. And as the Paradisical Principle is the Image of God's Holiness, and the dark Abyss the Image of God's Potence; so is the Out-birth the Image of the two Spiritual Worlds, in the Good and Evil Properties whereof it is Composed. And the Varieties therein Image the Varieties of the Eternal Mansions, and these Crea∣tures all those Eternal Creatures of all Kinds.

3. Another Simile may be the enkindling of a common Fire, the hunger where∣of attracts the Circumambient Air for Nourishment; yet the Fi••e remains an hungry fierceness still; the Air (by way of Supplement to the vacuity endeavou∣red by the Fire) becomes it self enkindled into a Radiant Flame, the operation whereof is various; first, at nearest distance are hot active Productions, also luminous active Productions. Secondly, At greater remove are other less fiery and luminous, yet excellent Productions of both Kinds, (viz.) with the Tempe∣rament of Fire and Light. 3. At the most remote Extream, bounding the stream of the Fires spherical activity, are produced sluggish, dark, cold, gl••••inous (Pas∣sive rather than Active) Bodies.

4. The first Production of the Fire shews us the two Spiritual Worlds of Fire and Light. The second the Angelical World, in which are the Souls▪ and Spirits of Mankind.

5. The third the Out-birth consisting of the visible Heavens, and this poor sorry Ball of Earth and Waters.

6. Over this Out-birth of the third Principle, Man should have continued Ruler, and have subsisted in his Divine Principle; but falling into it, became (much a B••••it) into the sluggish, cold, passive Principle as to his Body, and entred into the dark Principle with his Soul and Spirit.

7. Out of which, the infinite Grace of the Almighty Saviour, by dying Himself to the third Principle taught us so to do, redeemed the Body, and by bringing in the Righteousness of Perfect Obedience, teacheth us to die to the separate Self-Will and Lust, Unites us to the Universal Will, which is call'd most truly, a New Birth, or a being Born again.

8. Thus may be seen, that the self same Word, which out of the seven Proper∣ties created the vast Imperial Spiritual World, in the first and second Principles cre∣ated also the Visible World, four Elements and Stars, and the (in a great degree) dead Earth and Waters, to be the Image of the Image of the Omnipotent Trinity, having something of all Powers in it. And affording a suitable Medium to Cloath the Good and Evil Angels, when needful, for the Execution of their several con∣trary Offices.

Q. 21. Whereas God and his Word is only Good, whence proceeded the Evil in the Essence of this World? for there are Poisonous Worms, Beasts, Herbs or Weeds and Trees, also Venom in the Earth, and other things?

A. 1. To such as are meer Strangers to the Writings of Jacob Behmen, the An∣swer here intended will seem obscure and brief; but repetition of things spoken before, and the laying open of Foundations, may not be expected.

2. We know not God in His Infinite Abyss, (that is) in the Will to the Anguish; but we may know Him as He manifesteth Himself in the seven Properties of the Eternal Nature; wherein are four Anguishes.

3. 1. Binding; to which are referr'd all Astringent Bodies, as resisting to be moderated by penetrating Compounds. Thus the Barks of some Trees, some Fruits and some Waters, by their Excess of Compacting or Ligation are so obstinate∣ly Crude as to Petrifie some Bodies, and impose intolerable Laws on others, as the Barks of Oaks, the Asian Gauls &c. are Poison to Vegetation.

4. 2. Constringency or Violence of Attraction; to which Head must be referr'd in Minerals, some Vegetables &c. Mercurial Poisons.

5. 3. Anguish, Properly so call'd; whereto is referr'd all akeing, cold, tor∣menting Venom, as of Toads and in many Vegetables, being a cold Fire.

6. 4. Fire; to which is referr'd all the fierce, raging Poisons in the Basilisk, Scorpions, Spiders &c. and in many Martial Vegetables, and Corrosive Minerals.

7. Now all these Properties in the Creation not proceeding to the enkindling of the Light and in the Light the Love, and which would produce the Harmony of sound, must be comprised in the Evil Principle, shut up and sealed therein.

8. As we see all those Sensitive Animals are either Mutes, or that they have only a murmuring, harsh, discordant, hissing, croaking, or other hideous Voice.

9. Thus is it, That though the infinitely Glorious Creator be Perfection of Su∣perlative Goodness, from Eternity in Eternity: yet these separate pieces of the Creation, including and shutting up themselves in the Wrath of the first Principle, must needs be Unclean, Inimicitious, Evil, Venomous and Poisonous; remain∣ing as a Caput Mortuum to the rest of the Creation.

Q. 22. Why must there be Strife or Contrariety in Nature?

A. 1. The Answer of the last foregoing Question opens this also; for the Con∣trariety in Nature causeth Strife, and the Strife Production of the same contended for. And this is as Natural as for a Tree to have a Root, or a Torch to have Mat∣ter whereon the fire may live to elevate the blaze.

2. And if by striving it can reach no higher than the first four Forms, there it

produceth bitter, stinking, harsh, sour, inimicitious Properties in Transitories; and in Eternals Tormenting Woe, Anguish, sharpened Rage, Despair, &c. But if their Strife attain the Liberty; if their Contrariety proceed to the Unity, and en∣kindle the meek, pleasant Light▪ wherewith it is nourished, fed and satisfied, by which also is generated sweet delight, and dear, chast Love, the Strife there is highly profitable. And then the greater the Strife, the more noble and exalted is the Rapture of Sublime Joy.

3. For, without contrariety (that is) contrary Properties, is no strife, and with∣out strife is no production, and without production all would be a stilness, in∣activity and unknown to it self.

4. Thus the Properties, which (when separate) are Authors of a Hellish King∣dom, are also (when they operate harmoniously) the exalters of the Divine Blessed Kingdom of Love: Whereby is apparent that the worst is in its due place as good, and as liberally contributeth to the perfect harmony and happiness as the best, both in the Out birth or World, and in the Spiritual World, whereof this is a shadow and representation.

Q 23. What is the ground of the four Elements? How is the Division effected, that out of one four are come to be?

A. 1. An Element is no Compound but one Simple Body, of the greatest ex∣tent of any in the Outward World. They are four, Fire Air Water, Earth.

2. The Fire preys upon the Water and Air: The Air is breathed out of the Wa∣ter by the incitement of the Fire. The Water is the contraction of Air by the vicinity of the astringent cold Earth, but the Earth is one Body of no great inti∣macy with either of the other, only a Sediment resulting from the separating power of the other three Elements.

3. Nor yet may it be wondred that the four were once one, and proceeded from one; seeing they are still one, differing only in the degrees of Rarity and Density; for as the Earth drives up the Water, so doth the Water raise up the Air, and the Fire being violently active, surmounts all.

4. Come we now to consider how the one was separated into four; to make which plain, it was necessary when the Omnipotent God willed to make himself creaturely, that the seven Properties should every one of them form their re∣spective Powers into so many various Existencies; And then there came out of the one pure Element (which is the Mystery of all things) an Heavenly Earth of Paradis••cal Salt, or Divine Spiritual Salin Spirit or Property, or Pure Holy Salitter. An Humble Meek Spirit, which was the Living Water. A pure exalted Breath, bringing the unconceiveable Joy, Life, and serene Tranquillity into the Divine Spiritual World.

5. And lastly; An holy, cheering, active Fire, according to the Property of the second Principle, without Rage, Fierceness, Curse or Wrath at all, but generating the Light and Flame of Love.

6. But when Lucifer and his Legions (not keeping the sweet Order in which the Creator had enthron'd him, and gloriously in••tated them) would be Gods to themselves, found resistance and a soveraign check at the Bounds of the Principle, the total God had allotted them, they grew displeased, and gradually their Holy Love fire disappeared, instead of which came a Raging Dark Fire, whose fierce∣ness dried up their Humble, Sweet, Meek Water, and their Smoke became a Black∣ness, suffocating the Serene Air. And their Royal Angelical Christalline Bodies be∣came gross, contracted, crude, rough, deformed, harsh, bitter, hot, cold poisonous, ••tinking, prophane, inimicitious, filthy, wrathful, dark, blasphemous Existencies.

7. And thus were the four Elements polluted, and wretchedly confounded into a dark disorderly commixture, which the Antients call'd a Chaos.

The farther process from This Evil State of things, will fall under the Answers of the 33, 34, 35, 36 and 37th Questions, by whomsoever they shall (by Divine Assistance) be resolved.

Q. 24. Wherefore, and to what use and benefit are the Stars created?

Ans. 1. This of the Stars includes the Sun and Moon; for they also are two of the Royal Stars. To the better discoursing, which it may be orderly, 1. To say what they are. 2. What they figure and represent. 3. What they are Instru∣ments to do.

2. They are in the Out-birth vigorous Engines of Omnipotence, that by occult* 1.33 and Spiritual Powers can insensibly influence and act irresistible applications for the concreting or generating, improving & dissolving of all the various Bodies with∣in the Sphere of their Activity or Principle, being of the Outward World or Third Principle.

3. Thus by similitude the Angels are call'd Stars: As doth the Lord of Angels humble himself to be call'd a Star several times in the Sacred Records.

4. What they represent and figure? The four Forms or Anguishes of binding* 1.34 attracting Anguish and Fire, represent the first whole Principle, and do form Saturn, Jupiter, Mercury and Mars. The two Forms of Majestick Light and dear Love, figure the whole second Principle, and do form Sol and Venus. And the se∣venth Form of habitation, a seeming change or inconstancy, a seeming alteration of increase, and diminution of Essence, being the Scale and Method of the third Principle formeth the Moon with her Changes and Eclipses.

5. The seven Royal Stars are like vowels or spirits of Letters, and the innu∣merable others are like consonants forming infinite variety of syllables and words; for as words are the opening of the secret lockt up Mind, so are the Stars the opening of the Dark Mystery or Chaos shut up in the Anguish Chambers. And as the various Properties of the several Principles are couched in, and expressed by the vowels and spirits of the Letters peculiar to them; so the seven Royal Stars are suited in, and qualified by the three Principles, and the seven Properties of the Eternal Nature.

6. Thus the Stars figure God in his Almightiness, Infinity and Eternity, ac∣cording to the first Principle. In His Majestick Triumphant Kingdom of Light, ac∣cording to the second, and in His Gracious Kingdom of Love, according to the third Principle. And are in the very third Principle the express word of what the Devils are in the Dark Abyss, and of what the Holy Angels are in the Hea∣venly World. In all which they are an Image of the Image of God so expresly, that the Throne or Angelical Kings (according to each of the seven Fountain Spirits) are imaged by the seven Kingly Stars. The Hosts and Legions of the seven Angelical Kings, by the rest of the innumerable Constellations and lesser Glories.

7. What they do instrumentally? Moses saith, they were for signs, seasons,* 1.35 days, months and years. Deborah makes them Warriors; The Stars in their cour∣ses fought against Si••era. The wise men found one of them a Harbinger to tell them of Christ's Incarnation.

8. The wise Antients penetrated so far into their Properties, Virtues and Or∣derly Applications in Human and all Terrene Bodies, Affairs, Governments, that by true Natural Magick they could demonstrate their occult Energies by sensible Influences. And the Egyptian Magi imitating Moses, may not be concluded

meerly Impostors, tho' their Acquired Operations (how really natural soever) must humble themselves before the stupendious Fiat of the God of Nature. The Babylionian Magi (whereof Daniel and his Companions were) could interpret and disclose Secrets. And the wise men find the King of the Jews by clear Inductions and Conclusions of Natural Operations; as are found Real Causes by Natural Consequents.

9. But some Modern Pretenders to Wisdom, little more than gaze on the Stars, and take up with names and numbers; and where they see more, will en∣title Satan to the honour of God's great excellent Works amongst his Creatures.

10. Having thus made way, be it known, Man hath an Astral Spirit call'd by Some an Evester, by others otherwise, which laies hold on him at the enkindling of his Life, when his Embrio in the Conception is ennobled by a Living Soul; and that Astral Spirit sublimeth or debaseth his Intellect, decorateth or incurvateth his Mind towards Good or Evil. This (as the Separators Instrument) doth mo∣del and distinguish into Sexes, dispenseth such Peculiar Properties as their suc∣cessive ascending Regiments, by prevalence or precedency, shall impress then and at the Birth, the Internal Faculties more or less capacious, &c. The whole com∣posure of Body, the Eye, Feature, Stature, Lineaments, Voice, Seal of the Palm, Tincture of the Parts, ca••t of the Hair, &c.

11. The Stars are such Arbitrary Lords, since Adam's heavy Fall subjected him thereunto, that they can well proportion the Elementary Body of one, a Mind well composed, Atchievements successful, his course renowned. Another they load with an incumbring Body of Ill Symmetry, perverse Humours, and unpros∣perous, and finish him with a Tragical Exit.

12. The Astral Vertue is woven into all the variety of Minerals; distributing weight to one, making Lead from Saturn, so Mars harshness makes Iron, Venus Copper; those with the work of the power of Sol produceth Gold, and so of the rest.

13. Their Vertue is also as apparent in the other parts of the Creation, as in Vegetables from the Cedar to the Hyssop or pile of Grass. In Insects, that there is infused both utmost diligence and providence, which is observed in the Ant. What is the Spur of the delicate curious Bee, the crafty industrious Spider, the profitable Contexture of the Silk-worm with its Transmigration; all proceed∣ing from the strife of the Properties?

14. In Sensitives and Animals are there Inscriptions, some fitted by the first four Forms, or some of the four for prey and hostility, others by conjunction of more benevolent Aspects are mild, some very docible. So in the general Body of Nature (by some call'd the Soul of the World) are Sympathies and Antipa∣thies, &c. In all which no cause is left to doubt, but their Vertue is expresly eminent in the several Elementary Worlds. Who sees not that all things bear their Impressions? Some according to the Darkness, and others the Light, and some after the mixt Powers, from their peeping up into Propriety till their being re∣sumed by their several Ethers and first Principles.

15. As the Stars are over, under and incircle us; so their Energies and Powers are in us and on us; we are strong in their strength; they are not ours more pro∣perly than that they are us, even a very great part of us. They are the Pilot of the Elementary part, and the Chariot of our Eternal Soul. And (to our shame and sorrow it must be acknowledged) they are (in very many) Lords paramount, even over the High-born, Noble, Eternal Soul; very many give up their Will to their Conduct; for, never laying hold of the Grace provided for them in the true Jubilee, are voluntary Ear-boar'd Slaves.

16. But all those whose Immortal Souls (derived them from Human Genera∣tion)

are Enlightned by Jesus Christ, he stirs up and makes to grow the seed hid∣den in them; shewing them how to dye to the Old Man, the Will of the four Forms or Properties▪ and are New Born by the blowing up of the Light, Meek, Holy Powers, all such are established in Divine willing, working, and persevering. And in all such Persons the starry Spirits are serviceable Agents, kept under due Order and Discipline; and being kept so, are of excellent Profit and Advantage to the helping on the Soul like a Ship to her Haven.

17. The Starry Spirit is in this Man like the Waters which sometimes have cross Currents; the Elementary Body is the Ship, the Soul the Merchandize, the Word or Lord Jesus the Helms-man, the Spirit of Grace the Gale: Now though the Starry Properties are often cross Tides, oppposite Streams to the hindrance of the Voy∣age, so violent as carry with them all untackl'd Ships, who like dead Fishes are pre∣cipitated with the Stream; yet the regenerated will, finds such a steady Pilot for his Guide, and such vigorous Gales from above, that the Ship (against its own Na∣ture) wasteth the Merchandize through, over and against the thwarting Streams to its longed for Haven. By all which, we see to what Profit the Stars were Cre∣ated, the thing proposed.

Q. 25. What is the Ground of the Temporal Nature▪Light, and of the Darkness; from whence doth the same arise? or out of what did they Exist?

A. 1. The Temporal Light and Darkness are the manifest Figures of the Eter∣nal second and first Principles. As the desire of Rest moves Men to Motion: So the longing after the Light agitates the Eternal Matrix of the first Principle to a constant employing the four Properties of it, that they may enter into the Light, whereby they become known; which else would be an Eternal stilness.

2. Thus a violent suffocating, rubbing or breaking, causeth an extending in some Bodies, an impressing in others, a discontinuance of Parts in others, and extracts Heat, Fire, and the vertue of Light out of cold, moist and compacted Bodies; to this is referred the vertue of the Usnea on the Skulls of strangled Persons.

3. For the Contracting Property interrupted by the Attracting, depresseth to Anguish, and those three sharpen themselves into a fourth (viz. Fire;) yet not one, nor all of these are known to themselves, but remain Captive in gross Darkness, till the Light be enkindled in them. As a Man having all the Properties, Proportions and Forms of other Men, is still unknown to himself, if he hath no Understanding; for wanting the Light and Knowledge, he is below the Wit, Craft, Memory and Docility of many Beasts, Birds, &c.

4. And yet is worse if at rest in that dark State. Whereas the noble Faculties irradiated by the Light makes Man (though naked) rule over the Bruits, whom Nature hath arm'd with defensive Hides, Scales, Hoofs; also, offensive Horns, Teeth, Tallons, &c.

5. Now whence the Temporal Light ariseth is evident to come from the Eternal Light; as the Temporal dark Matrix deriveth from the Eternal dark Matrix. Yet though in the Temporal Matrix, Mystery or Chaos was potentially all Properties, but without Ability of stirring up it self into a flaming Lustre, till the Divine Power or fiat call'd up the Light, as Jesus did Lazarus; for till then, it was lock'd up as fire in a Flint, green Sticks, or wet Hay, not touching each other.

6. Nor could the ••ight till severed from the Darkness, officiate to attenuate and form the crude Matter to be fruitful; but was as Fire under Ashes, inoperative, unactive. Wherefore the Light was severed, that it might (as force United is) be most Powerful. Yet when it was severed and collected by enkindling the place of the Sun, and Orbs of the Stars, it was no otherwise withdrawn, than as a

Conquering Prince, having added some Province to his Empire, on his retiring leaves such part of his Army as may cause continually due Execution of his Pleasure.

7. So the Sun and Stars have no other entire Separation than consisteth with the leaving a competent Portion of their Vertue every where to effect by Conjun∣ction all needful Operations. It is left in every of the Elements as we see also the Elements have among themselves a mutual Commixture of each others Pro∣perty, and all (as hath been said) of them, some Proportion of the Vertue of the Light: the Hellish Part and Principle only excepted.

Q. 26. What is the Heaven created out of the midst of the Water? And what is the Se∣paration of the Water above the Firmament from the Water underneath the Firmament?

A. To answer this, it is necessary to distinguish what is meant by the Above, the Midst, and Underneath; for a Firmament is fixt in the midst between the Wa∣ters Above, and those Underneath.

If Above, were meant above the Middle Region, or Stars; then Beneath, may be on, or in the Earth, and the Midst must be a space or local distance.

1. But, First, God is every where, Heaven is also in the World, though this World be not in Heaven; the Above and Beneath therefore must be otherwise understood than locally.

2. Where an Hour-glass is measuring of Time, Eternity is also in every Minute of it; yet is so Above, as Incomprehensible to Time.

3. The New Man is Above; yet so, with and in the Old, as to Rule and Act it, and so divided from the Old, as to be Incomprehensible to it.

4. We find a Water call'd, Living Water, which who Drinks, it shall be in him a Well of Water springing up to Eternal Life. This is also the Water of Regene∣ration, Except ye be born of Water, &c. These Waters (none doubts) are those Above, yet must be Drunk where the Divine Life is, being the true Eternal Life, and of such as shall be cleansed.

5. There is a Divine Love, and there is an outward Love or Lust; They are one from Above, the other Beneath, yet not sever'd by place, but by a fixt Firma∣mament, Gulph or Principle. And if they were as like each other as true and false Light, or as Tin and Silver; yet coming of different Properties are uncompounda∣ble as Silver and Tin incorporate, and Sowder not.

6. Thus the Waters which are Above the Firmament are Holy, Pure, Heavenly; those Underneath are our Mortal Waters wherein is the Wrath, yet wherein also may the Holy Waters (which are Above) penetrate; as Heaven doth this World; for the outward Water cannot Subsist and Unite with it, or Comprehend it; as neither can this World be in, Unite with or Comprehend the Holy Heaven. There∣fore how near soever the inward or outward Waters are one to the other, they are immoveably sundered, till the Judgment of God burn off the Curse at the time of the Separation.

8. And the Holy Heaven may as well be said to be Created, and Creating out of those Living Waters, as the outward Heaven to have been Created out of these Waters, on whose Face dwelt the Darkness, when first the Spirit of God began to move thereon.

Q. 27. What is the Ground of the Male and Female Kind in the Essence of this World? Whence is the Conjunction and Desire arisen? Could not the same be effected in one only Ground without dividing?

A. The Question having three Branches requires a distinct Answer to each part;

1. To the first it must be said, The Male and Female Essence of this World have* 1.36 their Root in the very Properties whereof the World it self consisteth. And tho' the same Tinctures be an Image of the two Spiritual Worlds, and of the Principles, yet the dividing of the Tinctures are not in the Divine World; for though they are there, yet are United and so are not two, but one Potent glorious Power.

2. Will any say, Why differs the Copy from the Original? It's answer'd, The four Elements though divided, are a Figure of the inward World; yet the inward World consisteth in one undivided Element, whence the four proceeded.

3. Now this is a manifest dividing of the Tincture of the Fire from that of the Light, which the Elementary Creatures bear in two distinct Bodies, divided each from other; for as the four several Properties of the first Principle longed to be Creaturely, and attained their Images in the several Transitory Creatures; so the two Tinctures longed and obtained their Images in the two distinct Sexes of the Transitory Creatures.

4. To the second Part, whence the Conjunction and Desire is arisen? which is* 1.37 for that they come from one only Root, and are there really one only Tincture; therefore being divided, do they so exceedingly desire one the other, as is seen among the many Kinds of Birds and Beasts: Also in the Properties of the Minerals; for we may see how Mars naturally incorporated and digested with, and made tough by Venus, and then brought into an Hunger, and fed by Sol; transmuteth into the desired Metal, or Solar Body. This Desire Nature sheweth in Mulberry-Trees, and that of the Vine and Elm, &c. And not only in Minerals, Vegetatives and Animals.

5. But in the Sympathies of the outward Universe is this apparent; as in every Element and part of Element; who all retire to their several Centres as soon as they get dismist from their Obligations to other different Elements. Also in the Union of Will between the Loadstone and Needle; more especially in Man, the bare Instances whereof would be a Volume; one whereof may be:

6. We see how exceedingly every Man is affected with the Good or Ill Opinion others have of him, drawing a kind of Life or Death from their Affections or Ill Humours; shewing the Souls of all Men to have but one only Root, Body or Fountain, and the Severals to be but Drils or Twigs.

7. To the third Part, Whether it could not have been otherwise, &c.? 'Tis an∣swer'd, The Male and Female Tinctures are originally one glorious Power-World, in which all Properties are United; but when that one Element or Divine Eternal Nature was moved to give out the Astral Heavens and four Elements in their di∣vided Properties: Those Beasts, Birds and Fishes which were distinguished into Male and Female Sexes▪ and did propagate themselves by Commixture, were the most apt Expressions of the Astral Spirit and Powers, and plainest Characters of the inward distinct Wills; For granting that World (whereof this is an Image) the longing Desire it had to be Imaged, it could not possibly be otherwise. For though the Female and Male Properties are shewn obscurely in the Spawn and Melt of Fishes; but not so conspicuous as in those greater Kinds of Fishes which bring forth young, large full-formed Fishes: Also not so plainly in Insects, as in more mature Sensitives, nor in Immoveables, as in Insects; yet perceptible it is in every of them.

8. But all this relates to Temporary Creatures, Extracts of the Stars and Ele∣ments, having no Original Right, but Usurping Dominion over Man's pure, holy Humane Body; for that being out of the Quintessence was capable of Eternity; therefore not out of the Stars which shall fall into their Ether: nor out of the four Elements, which shall dissolve and be Melted by their Central Fire

9. The dividing of the Tincture into two distinct Sexes in Man was no otherwise needful, but as a Chirurgeon impresseth an Incision to save a maimed Limb from a Gangrene. To man thus it became also of absolute necessity, because he was fallen headlong from his Magistracy over both the Astral and Elementary Powers to be a poor Captive under their Domination.

Q. 28. What are the Principles of the Spirit of this World, of the Superior or Inferior Being?

A. 1. A Principle is a New Birth, or New Life. The Eternal Deity is the only One Principle wherein is Eternal Life, the Creation of Angels and Men are its manifestation▪ yet is there another Principle (rightly call'd the first) which is also Eternal, but not of Life Eternal, but of Death; where-ever the Divine Prin∣ciple is not manifest.

2. Into which, when Lucifer and his Legions had thrown themselves, Man was created to supply that place. And lest when he should fall, he might become a Devil also, the third Principle was created to help him,

And were it not out of the Question, and that perhaps it may fall under ano∣ther Question to be answered by a more enlighten▪d hand, it should be here shewn how the Man's concern in This Created World was, what adequated and privi∣ledged him (tho' fallen) to a possibility of being recovered, which here (not without some reluctancy) I must be content to omit in this place.

3. Now (restraining my self to the limits of the Question) with all brevity, 'tis answered, That the most or innermost Principle of This Worlds Spirit is the Powers of the Stars in all the Creation. The Light of the Sun and the Astral World is out of the second Principle. And were not some Wrath in the Sun shewn by the intolerable Heat, it might unite with the Light of the Eternal Spi∣ritual World; but as it is, the Tincture in it is the most noble of all Visibles, as a God in Nature, not only wholly useless to Evil Angels, but a check to many of their works; for they (like Adulterers) love the Twy-light.

4. The next Birth or Principle downward in the Spirit of this World inferior to the Astral, is the Elementary; which is not so remote from the wrathful or first Principle as is the former, but are another or second Birth, the Stars being reckoned the first. Whence it is that Man's Elementary part (since the Fall) is transitory, gross and sluggish; like as the Bodies of Beasts, for the Spirit of this World doth in this Birth boil up the half dead Salitter, gross Sulphur, and infected Mercury: So that the Body were a lump, did not the Sun's lustre or glance give him Eyes, and it, with the other powers of the Stars in the Properties of the first Principle, enkindle the other Senses▪ making it thereby a poor Cottage, but badly furnished to serve the Noble Eternal Soul, and sweet penetrating intelligent Spirit.

5. But the Sun, &c. is a Principle deeper, shewn (among other ways) by their secret irresistible Agitations, and vigorous Influences on all adapted Subjects, as also by their unaltered steadiness.

6. The last and lowest Principle in the Spirit of this World is, the wrathful, mortal, transient, mutable Birth. This is one sad consequence of Man's departure from, and prophaning of the Holy Powers, and of the Evil Angels introducing the dark fierceness of the Properties of the first Principle, into the Mystery or Chaos, out of which the Fiat by the Separator produced This whole Outward World.

For the Evil had planted it self in the deep of this Out-birth probably bounded by the Primum Mobile; and was call'd by Moses a darkness on the face of the deep.

7. And this fierceness is part of the heavy Load, thorny Cross, severe School, and rigorous trying Fire of the Regenerate Sons of God. The same is also part of the Over-load, Plague and Torment of the Rebellious, who in their An∣guish curse and look upward. And the same is also the vanity and misery the Crea∣tures groan and travel in pain under, who shall be delivered from it.

But the Spirit of This cannot look into the Divine World; and if it endeavours to snatch the Virgin Image, it is but as a Thief.

Q. 29. What is the Sperm or Seed of the Generation of all things?

A. 1. By Sperm is meant a Seed, Root or Ens yielding matter or substance out* 1.38 of which Form is produced. And by all things meant in the Question is under∣stood all the Out-world, consisting of Stars, Elements and their Concretes.

To which (thus understood) it is answered.

2. That there is an Immediate Cause of all things, that may be call'd a Root, Seed or Sperm; for, to believe the Visible World to be its own Cause, were Hea∣thenism.

3. The Answer is brancht, 1. Negatively, That this Immediate Cause or Sperm* 1.39 cannot be one of the Principles; for in one Principle all Varieties and Properties are not found, but in This World is a commixture of all Varieties and Proper∣ties: Not an Herb or Flower purely a simple, but a composition made up of many Properties.

4. Nor can This Sperm be all the three Principles themselves; for so is no∣thing below Infinity; no not the Divine World, but the Omnipotent is the alone Possessor of all the three Principles, in him only they all subsist.

5. Nor, infinitely less can it be God, a thought of which were derogatory to the Purity and unapproachable Light and Holiness of His Nature and Essence.

6. If therefore the Sperm be not one Principle, having but part of the Proper∣ties, nor all three united; because they are inseparably in the One God, and that all Properties owe their Fountains to them. This Sperm can but only be a pro∣duct from the same Principle, according to, and after all the Properties.

It is therefore not a beginner of Existence, but a begun Existence; not a be∣ginner of Life, but a begun Life.

7. Now for an Affirmative Answer, The Sperm of all Visible things is a Spiri∣tual,* 1.40 and (to our outward Eyes) Invisible Ens, consisting of, and containing all the Powers, Properties, Vertues, Varieties, and every distinct Genus and Species po∣tentially, which the Visible World hath in its multiform, express, divided parcels.

8. It must be confessed to be the great Mystery; great, because in its womb lie all things: A Mystery, because all is wrapt up in it, and spring from it.

9. It is also the Eternal Nature; Nature being generated by the Principle, and furnished with the Native Birth of all the Properties: Eternal, as it is the Root of the Temporary Creation, and its Centre, Retreat and Aether.

10. It may also be call'd a Quintessence; as it contains in Union all the four Elements and Astral Birth.

It is the Image and Imager, the impresser and bringer into Forms of the whole three Principles, and seven Fountain Spirits, the Mirrour of all Forms and Powers.

Is it objected, God's Creating all things by His Word, is a giving Being where* 1.41 none was, exclusive of all Intermediate Causes, and the Out-birth was a sub∣stance from a Nullity or Vacuum?

11. It is answered; It is no derogation of Omnipotence, having out of him∣self* 1.42 spoken an excellent Image of himself, a Power-world or other Creature, that the same generateth more even to Infinity. The Trees, Fowl, Fish, Man as well

as Elements, had all seed in themselves. Thus a Carpenter makes Tools, and with them makes more.

12. The Apostle saith, That by Faith we understand that the Worlds were framed by the Word of God, so that the things that are seen were not made of things that do appear; he saith not, they were made of no pre-existent matter, but not of things that do appear.

13. And Moses recording the Generation of Heaven and Earth, saith, And the Earth was without Form, and void, and darkness was on the face of the deep. And again, The Spirit of God moved on the face of the Waters. Loe ••ere is something call'd Earth, something call'd Water, and some space call'd deep, be∣fore so much as Light was call'd for. But how the Earth, Water and Space prove this great Mystery, Eternal Nature or Quintessence, to have priority of Existence, and what that Matter and Space import, will fall under the Questions yet behind more properly than here; whomsoever God shall enlighten to make Answers to them.

Q. 30. What is the distinction or difference of the Sperm or Seed betwixt Metals, Stones and Vegetables, viz. Herbs, Trees, and Earthy things, or Mineral Earths?

A. 1. David saith, With the pure thou wilt shew thy self pure, and with the froward thou wilt shew thy self froward. The Light and Heat of the Sun exciteth the Mercury and Sulphur to germinate in the Saline Property, and so prosper all Vegetations* 1.43 in quite contrary Qualities with equal vigour.

2. For as we may not multiply Principles nor Properties; so neither may we Sperms; all of which may be distinguished, rather than divided.

3. Their known number and distributions are fully sufficient to methodize in∣numerable Concretes, not admitting the least disorder or confusion, but yet abound∣ing with infinite variety, and every individual duly ranged into an exact order and subjection, as of all the seven, so especially of some one who hath peculiar Superiority.

4. Hence is it that the Roots, Herbs, Fruits and Seeds sort themselves after the seven Properties, and in them the Sperm is various; either as the Spirit of the World, or Astral Spirit impresseth the Infusing Matter or Sperm in some accord∣ing to the Evil Dark Impression, and such have much malignity, some especially 〈◊〉〈◊〉 mortally vitiated.

5. Others in which the Astral Spirit impresseth on the infused Sperm a vertue according to the Light Divine Kingdom subliming those Vegetatives to be cordial, sanative and restorative. All as the Spirit of the World dispenseth the general universal Sperm according to the Dark Light, or Mixt Impressions.

6. No otherwise are the Metals; their kinds are seven, Lead, Quick-silver, Tin,* 1.44 Iron, Copper, Gold, Silver. The Tincture of Sol and Venus is yellow and rosie, or redish, and of the other five either earthy, darkish, pale or white.

Thus is the order in precious Stones, of them are also seven distributions, be∣sides those of Coral and Amber, which are Vegetatives and Christal, a figure of the pure Water, and besides those in Animals, Shell-fish, &c.

7. And of the seven Orders of precious Stones, two are of a bright burning Lustre, as the two sorts of Metals, one and the other of a yellow glory answer∣ing to Gold and Copper in Metals; They are, 1. Black as the Morion. 2. Red or Purple, as the Ruby and Granat, for the Onyx is more pale. 3. Green▪ as the Emerald. 4. Changeable, as the Jasper and Chrisophras. 5. Sky-colour, as the Sa∣phire and Amethist. 6. Yellow, as the Jacinth. 7. Bright and burning, as the Car∣buncle, Chrisolite and Calcedon.

8. The Properties handed by the Astral Influences are so various, that Herbs are much exalted, others much debased by Evil Constellations: But Metals are ••ess casual, their Sperm being better fixt or coagulated, precious Stones léast of all (if at all) being in good measure free from the Curse.

9. Thus Vegetables are produced by their Sperm, in their Properties, thro' the Elements▪ according to the several Principles sorted by the distinguishing Stars.

Metals are Vegetables transplanted, passing a second fermentation and subli∣mation from the Internal as well as the External Fire, whose Spirits have a new fixation.

10. Precious Stones are Metals transplanted passing a third coagulation; they attain the Love Principle in the Light, as far as Visibles are capable, and are the Triumphs of the Starry Powers in their exalted Perfection; yet is of the same Original Sperm with the more inferior part of the Creation.

Q. 31. How is the Copulation and Conjunction of Female and Male Nature effected, whence their Seed and Growth ariseth?

A. The six first Verses of the Answer of the 27th Question, gives great Light to the first part of this; for there is shewn the Cause why the desire of Male and Female is to each other: And that not in Animals only, but in Vegetatives and Mi∣nerals; leaving only that here be signified how that is effected, whence their seed and growth ariseth, which may be understood by what follows.

1. The Male-power consisteth in the Properties of harsh Astringency, bitter At∣traction and Fire. The Female Power is of the Properties of the ••our part of the Harshness, the anxious part of the Bitterness and the Light Spirit. Both make up one Indissoluble Band and Immortal Worm, having one and the same only Root; therefore must incline to each other.

2. As part of a growing Tree clave off from the rest, yet fast in the same Root bent off, inclines of its own Nature up again towards the Trunk whence it was rent, and in the Root whereof it is a sharer and lives, whereunto being reunited, concurs to bear fruit.

3. Also, as the Fiery Property longs after That of the Liquid, whereby Vege∣tation issueth; so longs the Male for the Female Property: And being united, have One only Will in their various Properties, contributing each the Powers by Natural Instinct which they earnestly thirst after, to obtain such increase as suits their Magick seeking. To which united desire the Astral and Elementary Spirits assist, and in a sort intrude themselves, wrestling for predominancy.

4. In which strife the prevailing power denominates the Sex, and the most ge∣nuine Ascendant Planets impress the Properties as Supream Agents of the Prin∣ciples. The Elements also entitle themselves to be Nurses and immediate Pa∣rents. Thus thrives the Seed, and in this order, under these Laws, and by these necessary consequences from real Causes, is growth of all the Species in every genus where is Male and Female.

5. And by consent of all Powers giving into one all their Wills, the food is so concocted and digested, that (the tartarous part being separated) it becomes an assimilating Vapour, and That spirated Vapour is enriched with all the Properties, in which are generated (according to the four Elements) the four Complexions, as Blood, Melancholy, Flegm and Choler; and of their and the other Properties, Nerves, Membranes, Gristles, Bones, also Veins, Flesh, Fat, Urine, Spittle. And from the fierce Earthy Vapour, the Gravel and Stone. In this sense also may it be said, What is your Life, it is but a Vapour▪ And from a second force are all the Pores bored, so numerous in the Skin, thro' which the Hairs excresce and are va∣poured.

Q. 32. What is the Tincture in the Spermatick kind or species whence the Growth and Lustre ariseth?

A. What the Sperm is not, and what it is, the Answer of the 29th Question telleth us. This Answer only addeth what the Tincture in the Spermatick Nature is, producing Growth and Lustre.

1. The Tincture is a Potent Will, the pleasant House and Propriety of the Soul, very pure and subtle of its own Nature, yet flexible and mutable; for it is Divine in the Holy Principle▪ dark in the fierce Principle, and deceitful in the Out-birth. As the Air suits it self to every Creature, also to all sorts of Pipes, yet very dif∣ferently. Thus the Tincture is insinuated into all Intellectual, Rational, Animal, Vegetative, Mineral and Infernal Existencies, yet hath no Life of its own.

2. The same is thus understood; The Elementary Essences compose a Body, the Astral Spirit adds Life to the Body, the Tincture brings Light to the Living Body, such Light as the Senses move by.

3. Thus far are the meer Animals associates with Man. Then to Man is not only all That, but their Tincture exceedingly higher, to which was also a Soul out of the first Principle, and the Virgin of Divine Wisdom having Life in it self, and giving Divine Understanding, in which respect Man is an associate with the Angels.

4. The Tincture is the sweet Odour, Beauty, and cheering Verture; Tast and Vigour found in Vegetatives. The Vertue and Lustre in Minerals, as far as the Properties assist, or at least impede not, and transmuteth and sublimeth them: It is also the sparkling glory and transparency in precious Stones, with the emi∣nent various Excellencies.

5. Yet, to shew it not to be holy in it self, and to have Divine Understanding, as is and hath the Virgin, it is Evil in the Evil; for the Evil Angels have a Tin∣cture, tho' a defiled one; even as the Air of it self Pure, may be made Pestilential and nauseous.

6. And seeing the Tincture is so eminently Noble, Excellent and Eternal; there∣fore the prophanation and perverting it, render Angels and Men obnoxious to the Eternal Vengeance of the Offended Majesty of the Almighty God.

Q. 33. Out of what are all the Creatures of the Mortal Life sprung forth and created?

A. 1. The Creatures of the Mortal Life are sprung out of the four Elements animated by the Astral Powers and Properties, all which proceeded from the one Element, and seven Fountain Spirits, concerning which the Answers of the 23, 24, and 25 Questions particularly discoursed.

2. The Mortal transitory Creatures have their Root in the Dark Out-birth, yet some more out of one Element and Property, and some especially out of other Elements and Properties, of which much might be said, as also of the permanence of their Ideas or Figures, but that the Answers of the other subsequent Questions will meet with those things if God shall vouchsafe Light to any to answer them.

3. Briefly now, the transitory Creatures bear the Figures (and but the Figures) or shadows of every Principle, every Property, and every Element, and conse∣quently of all Worlds. That the Lord God Almighty may be adored, admired and known in proportion, and according to the capacity of us His Creatures, by some more intimately, by others with a more remote, less perfect, and less distinct Knowledge, as the Image they are entrusted to contemplate, is more or less ex∣press improved, and kept bright and serene by our viewing Divinity in them.

4. They also bear all Figures, that the Lord may behold Himself in those His Wonders Imaged in, by and through all things; for all things are in Him, from Him and for Him, for whom waits all Honour, Love, Subjection and Obe∣dience for ever.

Q. 34. What was the Archeu•• or Separator of their Kind or Species and Property which formed them, and still to this day formeth them?

A. The Answer of the last Question derives their Original from the four Ele∣ments, and this must tell what Architect contriveth their Structure. 'Tis true, the Elements and their Products are the Matter whereof they are; but what divides the Matter into Portions, and those Parts into Method and exact order with diffe∣rent Sexes, Colours and Qualities Good, Evil and Mixt?

1. Are they made of the Earth? Why eat they not Earth? For every Creature subsisteth of its own Root or Mother, but they subsist by the Astral Productions in the Elements, and must do so, or of meer Earth: The Earth, and the other out∣ward Elements would be still Barren, were they not pusht on and moved by their immediate Causes.

2. Hence 'tis clear, the Transitory Creatures proceeded from the Aquastrish Womb of the Elements; which may be well call'd their Mother, or Female Matrix, and the fiery Part or Masculine Limbus is their immediate Father; but the anima∣ting Vertue of the Stars is their Quintessence or Tincture; the which Astral Spirit is their Separator, and gives them various Colours, Properties, active or sluggish Fabricks, of nimble Wings or unweldy Bulks. As doth the same Tincture also cause those great varieties of Colours of the many Thousands of different Flowers, Herbs and Vegetatives.

3. This is not barely like a Refiner's Fire which segregates Metals, and thrusts and divides to each in the Crucible all its own; Gold to Gold, or Copper to Cop∣per; for that Mechanick Skill tortures and mortifies the Matter rather than ex∣alts or improves it.

4. But he that is enabled from above, prosperously to Transmute, Augment and Tincture Metals; must remove Obstructions of Mortal Heterogeneous Parts, and then knows how to animate, fortifie and fructifie the United Homogeneous Parts. And do all with such a Fire as that wherewith the Astral Powers generate Minerals, produce Animals, and feed and cause their so great growth; which is done by satiating and converting their constant Anguish and Hunger (which An∣guish and Hunger is not radicated at all, but transmuted) into constant Joy, Love and Victory, and the Light World awakened therein.

Q. 35. What are the six Days Work of the Creation and the Sabbath?

A. The six Days Work of the Creation and the Sabbath, being severally and at large treated of in the 12, 13, 14, 15, and 16th Chapters of the Mysterium Magnum, may not be toucht here.

Q. 36. What is the Difference or Distinction of the Mortal Creatures? And what is their Chaos wherein each Kind liveth, and wherein are they distinct and severed one from another?

A. None can call this Question too curious; for God who made nothing in Vain, made not all Creatures but to be of high Consideration, and the Lord send∣ing us to learn Providence and Industry of the A••••, doth much more establish his

almost Infinite Number of Creatures, to be for vast Uses, grand Speculation and Importance.

It having been shewn whence they were produced, and by what Power divided, it must now be shewn what their Differences and distinct Kinds are▪

1. Moses teaching the order of the Creation, saith, Let them (meaning the Crea∣tures of the Out-birth) come forth every one after their Kind. By which word [Kind] is understood their several Properties, and of the Properties are seven and no more, which Patronize all Creatures: and every of the seven is as clearly distin∣guish'd in the Animals; as in Minerals, and Pretious Stones.

2. And though they are all in, and of one Principle; yet in them may all the three Principles be evidently distinguished, according to the Order engraved on them, by the Sacred Hand of the Creator, in Conformity to all His other more Divine and Illustrious Works; for His Words are His Works.

3. As First, The Dark Matrix, like a Fountain, issued those of the first four* 1.45 Forms, viz. The Cold, Astringent, Tenacious, greedy Animals, which are a nu∣merous Family; some more, some less vigorous; as Wolves, Swine, &c.

4. Next, the Attractive constringent restless Quality or Kind; as Foxes, Ser∣pents,* 1.46 &c.

5. Another of the despairing anguishing Property; as Dogs, some Venomous* 1.47 Creatures▪ &c. Therefore is a Mad Dog so Contagious.

6. The Fourth is of a fiery, rapacious, ravenous, voracious, haughty Tribe;* 1.48 as Lions, Vultures, Eagles &c.

7. The Fifth Sort or Kind, are of a merry, airy Inclination; some more thus;* 1.49 as Birds, others more according to the Spirit of the World, as some other Birds, Apes, &c. And of the same Kind (more especially principl'd with Love) as far as the Out-birth is capable of it; as Lambs, Turtle Doves, some more laxe or rather lustful, as wanton Creatures.

8. The Sixth is the Property of the Sound in harmonious, sweet Singing-birds,* 1.50 Chirping their Musical Notes to the Praise of the glorious Creator.

9. The last are great, bulky, unweldy, huge, lumpish Beasts; and the Chaos* 1.51 of them is part of themselves: or that whereof their various Properties shew them to be part; for the Will of every of them willeth its Property; and there∣by willeth it self, and would be much more so, yet knoweth not what it self is.

Q. 37. To what End, or wherefore were the Mortal Creatures created?

A. 1. The more Perfect of them are composed (together with the Internal Organs) of Flesh, Blood, Bones, Scales, Skin, Hair, Feathers (of which I may be excu∣sed from Curiosity, not being on Natural History or Dissection) Thus is Man of Flesh▪ &c. his Nails resembling the Scales, &c. They have also Craft, Wrath, Love, every of the Five Senses, Invention, Providence, Memory, &c.

2. To call them moving Plants is too low, but only that it leadeth the Mind to view the Harmony of all the Creatures; how they variously, some more clearly, others more obscurely, Image and Shadow every of the three Principles, and the seven Properties of the Eternal World.

3. Whence they sprung, appears by several Answers of the foregoing Questions; particularly in that of the 33th.

4. And now among the many Glorious Ends of their Creation, the following brief hints are some. They are, at fourth Degree, from the Principles and Pro∣perties created; 1. To Figure the Dark Abyss. 2. The Light World, though very obscurely. 3. The Out-birth or outward World of the Stars and Elements, with the almost infinitely various Tendencies, Inclinations and Impulses of them: By

every of which the Almighty Creator uncovereth his veiled Omnipotence, infinite Grace and Wisdom.

5. The Contemplation of them, is both a pleasant and a perplexing Laboratory, or serious Book for Man's Study, and as it were a Play-Book for the Angels; whose piercing understandings read the Effects by the Causes, while declined Man gropeth by the Information of the Senses at a piece-meal guess of the Causes, from Expe∣rience of the Effects.

6. It must be confest that Adam (being as to his Body or third Principle in his first and pure state, Lord of the Mystery whence they proceeded) could more sen∣sibly discover and Epitomize them than the Angels: as the Lord Jesus had a feel∣ing of our Infirmities, by His gracious humbling Himself to be as one of us. But Adam's bright Eyes were darkened by the dismal lapse.

7. Men may see themselves in the brute Creatures. 1. All Unregenerate Men* 1.52 are figured either by the greedy ones▪ 2. Or by the haughty proud Beasts. 3. Or by the envious Reptils, where (by the way) may be observed that Envy is found among the Poorer sort; for the venomous Creatures are rather creeping than going. 4 Or by the cruel wrathful ones. And all these are of the first Princi∣ple without proceeding to enkindle the Light of the second Principle, and are call'd by the Names of those Creatures in the Sacred Records.

8. Other Creatures there are that figure the Light World or second Principle,* 1.53 by their Innocence, Love, Usefulness and Loveliness; in which they glorifie the Creator, and like a dark Shadow pourtray the same.

9. There are other Creatures, more especially of the Out-world or World's* 1.54 Spirit, as those that have Lunary Bodies produced, improved and transacted by her Mutations; which extends very far also to the whole Creation.

10. My last Consideration (restraining my self to brevity) is somewhat abstra∣cted, which is, That their Root is not so Ignoble and Vile, but their Forms and Idea's (for the sake of their Tincture) have a prospect into Perpetuity, each into their natural Aethers; as is signified by the Apostle, that the Creatures Travel in pain, groaning under forced (and as to them) causless Vassalage, shall be deli∣ver'd* 1.55 into the glorious Liberty of the Children of God, where the Drunkard's Horse shall, like Balaam's Ass, convince mens Madness, and cruel Excess. The abused toil of the Laborious Ox, the innocent life of the Patient Lambs, both employed to nourish filthy Lusts; the cruel Delight of Hunting to the heart∣breaking of the Deer and Hare, &c. shall at last be material Witnesses of Man's aggravated Guilt, perpetuated Apostacy, and lawless Irregularities.

Q 38. Whence was Man Created as to his Body? The Fourth grand Distribution.

A. 1. Not of the Earth; for the brute Animals are more nobly descended, not of the four Elements which are the Matrix of the Earth; for of that Matter are the Brutes form'd, and the Elements are Transient, and must melt or resolve into their first Principles.

Not of the Astral Out-birth, for the Stars shall fall; that is, cease their present Order, and pay the Debt of their various Properties to the Aether, whence they were separated.

2. But because Adam's Body was of Eternal Duration, had he not ••inned, it could not derive from a fading Root; as Eternity is not founded on Mortality: which forceth our search to ascend a step higher.

3. It shall therefore be to the Divine Salitter, which also hath the Water-spirit in it, from both which the Stars were breathed. And this Divine Salitter as it hath in it all the Powers of the Properties, together with the Divine

Sulphur and Mercury, is call'd the great Mystery, Eternal Nature, or Quint∣essence.

4. Out of this was Created Adam's Holy, pure Paradisical Body, capable of Eternal Life. This Divine Saliter J. B. calls the Holy Ternary, that is a Celestial Paradisical pure Earth; whence grows Heavenly holy Fruits, and near unto it no Curse ever can enter or approach; for thereinto cometh nothing that defileth. Of this Dust of this Ground Moses spake, that God formed Man. But they who* 1.56 suppose it to be our dead Dust, wherein is the Wrath and Fierceness, do not only err by means of the Veil before Moses's Face, but also by reason of the Veil on their own Hearts and Eyes.

5. The Apostle saith, The first Man is of the Earth earthy; The second is the* 1.57 Lord from Heaven.

6. That it could not be this, nor the Elements, nor the Astral Birth is clear; but* 1.58 therefore that it must be the Heavenly Earth, is of forcible Consequence. The Apostle saith not what Adam was, or was extracted from; but what he is, or is come to be; but if he had so said, yet the Proportion betwixt the second and first admits no Comparison.

7. Between a Mote in the Sun and the whole Glorious Sun, is some Proportion; for the least of Quantities taken from the greatest of Bodies below Infinity, hath Proportion to that whence it was; for it leaves the other really lessened, but all created Worlds bear no Proportion with the Infinite Son of God; for all breathed out from an Infinite leaves still an Infinite and the Infinite is not lessened by it.

8. The Apostle therefore in this place, either doth not speak of Adam's first state, or doth not lessen his Extraction, but adoreth the Glory of the second Adam, as the Work-master excelleth the Work made; for when of the Angels it is written, And hath made them all ministring Spirits: Of the Son it is said, Let all the Angels of God worship him. Also, Thy Throne, O God, is for ever and ever, &c.

Q. 39. What was the Inspiration or Breathing in, whereby Man became a living Soul?

A. 1. The Inspiration of Man's Soul was out of the first Principle the Father's Property: which consisteth of the first four Forms of Nature, of this Living Root, sprung his Immortal Living Soul.

2. Yet so is it, that wherever, or in whomsoever the second Principle is shut out, that Exclusion is truly call'd the Death of the Soul; for the Living Soul by that Deprivation enters or remaineth in Death which though improperly may be called an Immortal Death, being a Death to the Glorious second Holy light Principle.

3. The Soul is taken sometimes for the two first Principles. I saw the Souls of them who had been slain, &c. for here the third Principle was asleep. Sometimes* 1.59 it's taken for the whole Man. If thou wilt make thy Soul an Offering for Sin, &c. The Lord Jesus offered up all the three Principles meant here by his Soul, and as was shadow'd by the whole burnt Sacrifice: But in this Question, Soul is re∣strained only to the first Principle; because other Questions particularly reach the other two.

The above brief Answer may here suffice; because Jacob Behmen so largely re∣solveth it in the Answer of the first of the Forty Questions of the Soul.

Q. 40. What is the Immortal Life in Man, (viz.) the Soul, and what is the outward Life in him?

A. 1. The Principle of Man's Immortal Life is, what the Answer of the last foregoing Question renders it; that is, a Life sprung from the wrestling of the first four Forms of the first Principle. They generate a strong, stern, eager sting, prickle; poison Life, or bitter Root; which (as doth the Gall in living) Bodies strikes up or enkindles Life.

2. This being rooted in the Eternal Beginning, or from the Eternal Abyss of the Father's Property, can never find End, or limit of Race: But Either, is according to the Fountain and Essence of its own Nature, dark, raging and fierce for ever, or in the Holy Principle of Love in the Light World, happy for ever.

3. It must now be told what the outward Life of this World in Man is, and must be sadly acknowledged to be Earthy and Sensual; here is the Lust of the Eye, the Lust of the Flesh, and Pride of Life: So that it may be said, Shut the ••ive Windows, that our House may be truly Light within.

4. The Beasts live as Man doth, having all the five Senses, as he, in some of them more sharp; also some of them extend the Thread of their time to greater Measure: are generally more exempt from Sickness, wholly Privileged from careful Perturbations; in good Measure, without fear of future Events or Sor∣row, &c.

5. So that Mans outward Life, or third Principle, as now it is from first to last, renders him of all Creatures the most Miserable. And his restless striving to sa∣tiate the Lusts of this Worlds Spirit by Wealth, Greatness, &c. is an additional Sorrow and Vexation, which some of the Ancients skilfully mitigated by wise Moderation and Contentation.

6. Who sees not how much more grievous this Pilgrimage and Travel is to Man, than to any other Creature? Because his Creator made him for the Ex∣cellent, Holy, Sweet Paradisical Life: Even as Hell is most intolerable to Evil Angels and lost Men, who were created to be Inhabitants of Heaven; whereas it is no Wo to those horrible Creatures that figure the fierceness of the Properties; for that is their Life.

7. Yet it is true, the poor Brute Animals groan under the Curse Man sub∣jected them to; for they should have been harmless Figures of the Astral and Ele∣mentary Powers.

8. To conclude the Answer of this Question, let it be seriously considered, That if Man will think to feed his Immortal Principle with Mortal Food, (viz.) his Soul, with this third Principle, he doth as a cruel Murtheress, who to still her unhappy Nurse-Child▪ instead of Food, amuses its Eyes with Objects, and its Ears with Sounds, and answers its hungry Laments with louder Noises, till she hath forced it to sleep, who so pines and destroys it.

9. But the Love of God in Jesus Christ is the true real Food of the Soul; it is true, not like Shews and Sounds which are delusive; also real and substantial, not a Shadow, which every thing here else is, as to the Soul. This Love, as Food, generateth its like in the Soul and strengthensit; This Love, as Physick, Purgeth out all other Love, and it reigneth and remaineth for ever.

Q. 41. What is the Idea, or exact express reflex Image of God in Man, wherein God worketh and dwelleth?

A. If a Volume were written to Answer this Question (as well might be, by reason of the Excellency and Importance of the Subject) yet still it would be as under Locks and Seals from the fallen Adam, until he enter into the Knowledge at the right Door of that he lost by his Fall.

1. The Doctrine of the Resurrection was call'd Babling, by the studious Athe∣nians;

for Man is dead to the Holy Divine Image: and in all who so abide, the outward Astral Spirit and Elementary Body, is the only Bridle of Suspension and Mitigation of the hellish Image, or dark Principle.

2. But had Man no more, he were in no better state than the brute Beasts; for in the Astral and Elementary they are in common with Man; and in the dark Prin∣ciple he is one with the Evil Angels.

3. Yet so exceeding Great and Adorable was God's Grace, Love and Pity, that the same Grace was like a Seed inspoken into him at the Fall; which in all by whom Obedience is yielded, beareth Fruit to Eternal Life; but it lyes as Dead in such who bury it under the Dominion of the Astral Spirit, or that choak it under the Thorns of the Elementary Body.

4. And all Impenitent Rejecters of God's regenerating Grace, how subtle and studiously penetrating soever, have no part nor lot in this Matter; but are abso∣lute Strangers, guided by an unreasonable Model of Humane Reason, resulting from the Information of the Sences, twisted with the Maxims of Serpentine Wisdom.

5. Nevertheless, the Poor in Spirit that dyeth to its own Will and Lusts, hath lively Characters of the Idea of the Divine Image and Birth; for such a dying enters the Soul into the first Resurrection.

6. God's Image is not in the Earthquakes of the first Principle, nor in the Light∣ning and Thunders of the third Principle; but most nearly in the small still voice of the Proclaiming his Gracious, Merciful, Long suffering Name; for that is the second Holy Principle.

7. And this speaking Almighty Word cannot be more than stammer'd by words; no more than Omnipotence can be comprehended by Concrets. With what Eye can a Sinner behold the unexpressible loveliness of That ravishing Face, where dwells That Majesty which is the Express Image of the Father, and before whom the Angels cover their Faces?

I must say, when a drop of that Ocean of Love and Mercy blesseth my Soul, I melt, I stammer, I am astonished. Lord what is Man?

8. God's exact Image consisteth of all the three Principles; The first and third in perfect Order being thorowly illustrated by the second. The mighty longing of the first, like a Hunger, produceth or begetteth the meek Will, and glorious Majestick Principle of Light, according to which, God is called God. And of the longing and will proceedeth the desiring, which is a Love-spirit, producing Mil∣lions and Miriads to Infinity of Variety, wherein the three behold themselves in parcels.

9. But in Man behold themselves in one entire Image; yet not in fallen Man, but in the man Christ Jesus, by whom and for whom, are all things.

10. The Idea and perfect Image of God is only in Christ, yet not as He is the Second Person of the Three; for so He is the inaccessible Light and the Original which is Imaged; but He is the perfect Image of God, as He is the Divine Huma∣nity or Heavenly Man, the First-born of every Creature▪

This Virgin-Image was in Adam before he lusted, whereby he was in Christ God's exact Image, having all the three Principles in due Harmony, being the true Cha∣racter, Idea and Figure of the Glorious Trinity.

11. This is also in an obscure and less conspicuous way, in every one who is Begotten again by the Holy Ghost. The mortified, humble resigned Will, entreth into the way of the Cross quietly, patiently; Love makes it sweet, this is a putting on Christ; for here the Lord is Born, is Formed, sways the Righ∣teous Scepter, Transforming that Soul into the Virgin Image in some de∣gree; but the glance of this stops my Hand, extracts a Groan, swallows me up; I flame, am almost devoured. My Lord, what is this Earthen House?

Q. 42. What was Paradise wherein God Created Man? Is the same Alterable or Changeable, and a Creature, or doth it stand in the Eternal Ground?

A. It hath been reported that a Painter would have Drawn the Lineaments of the Lord when in Flesh; which by reason of His Majestick Face, he could not perform,

The like Fond attempt were it to Survey Paradise by Humane Art or Instru∣ments; which if it were a place cannot be found, and if it prove a State or Prin∣ciple, cannot be comprehended.

1. The Answer may first be Negatively; that it is not a Place or Locality.* 1.60

1. Because then as the most worthy the Garden of Eden should not have been the place named for Adam's Seat, whence proceeded the four Rivers; but Paradise is not called the Garden, nor is the Garden stiled Paradise.

2. Nor is it changeable; for though it disappeared as to the first Adam; yet the second Adam granted it to the Thief.

3. Positively; Paradise is the one, holy, pure Element, having its Eternal Foun∣tain from the second Principle, and every of the seven Properties are in it, in great Purity, and Splendor. So that had any created Angel the Task, perfectly to Epi∣tomize it, he could do it but according to his excellent measure, yet not fully. Nor to Human Apprehension; for as Paradise is the heavenly Body of Christ, so is it the Womb of Angelical Conception, comprehending them, but cannot be fully comprehended by them; as neither can the Sun's lustre be by us compre∣hended.

4. Heaven is Paradise, and the Paradisical Principle is Heaven; and when they are Contemplated, their Glory swallows up all created Angels as well as Men. It is an Over-match to penetrate the Holiness, Purity, Immensity or rather Infinity, Transparency, Simplicity, Variety, Successive Formations; with all Powers, Co∣lours, Vertues, Sounds, Odours, Substantials; the Quintessence and Elixir of the outward Quintessence and Elixir; the Harmony, Peace, Gravity and Eternity; its ample Commensuration and Redundancy to the most noble, expatiated, sublime and exalted Capacities.

5. So that proceed they never so far in this ravishing Traverse and Quest, there is still a prospect of more and other; they must say, in our Father's House are many Mansions, at whose right hand are Pleasures for evermore; such as Eye hath not seen nor Ear heard nor hath entred into the Heart of Man to conceive.

6. A faint Similitude may be a fresh springing flowry Meadow, where stand Thousands of fragrant Flowers, some more Beautiful than other, all shewing their peculiar Beauties without grudging, and how the Divine Vertue in the third Principle, is become Material: the tast whereof, causeth the Creation to be in Anguish and Travel to be delivered from the Vanity, and Groan after freedom from their Bondage.

7. And though Paradise be not excluded this World, yet a great Gulph inter∣poseth betwixt it and the World; the Mind, when inflamed with Divine Love, feels what the stammering Tongue cannot tell to others.

8. The Corporeity of Paradise is not palpable, that Salitter is Holy and Pure, like that of the Angels, (viz) a bright, transparent, visible Substance.

9. It's Birth or Productions are in all things, and therefore immeasurable and in∣numerable; which is thus to be discovered and understood. Let the Divine Light and Vertue be likened to the Mind of Man: The Paradisical Fruits to the Thoughts, eacht Thought hath a Centre whence other Thoughts spring; so also do those Hea∣venly Fruits proceed from, and in unwavering Eternal Love.

10. The Fire there, is God the Father; the Light, God the Son; the Air, God the Holy Ghost; It's ••ro••undity and Extent are not bounded.

11. The Idea or Figure of the Creatures here are there, but not their Spirit, much less their Substance; for, for that End they were Created.

12. All Holy Works stand there in their Figure, and all Words spoken by the Human Tongue from a Divine Root; as the wicked Works and Words do in Hell.

13. I compare the Arabian Odours, Oriental Gems, Palms of Asia, Wine of Pomegranates, the American Pine-Apple, and what else is most desirable, in com∣parison of the Paradisical Productions, to the obscure Vitality surviving in Mens Dead Bodies; generating some as it were Fibres of Gold amongst the decaying Teeth, and the Usnea on the Skulls of ••••••sons Strangled. And all things of less Excel∣lency in this World in comparison of Paradise, to the Excrementitious growth of Hair and Nails in their Dormitories.

14. I compare Man's outward Astral and Elementary Life, to that in Paradise, to idle deceitful Dreams, some disquiet ones, some wrathful, some frightful, some wicked and obscene; many, many ways Evil. And our Translation hence I compare to the Morning awakening time, terrifying some as Slaves to their grievous Chains and hateful Drudgery: and others as great Conquerors are usher'd in State to the Princely Triumphant Chariots.

15. Say any, say not all (retaining the least degree above perfect Madness) if Pa∣radise* 1.61 be thus infinitely Good, what shall I receive in exchange for it? And how shall I search the Path leading to it? What Key opens the Door of it?

16. The Lord Himself tells us, Except a Man be born again, he cannot enter into* 1.62 the Kingdom of God; And by way of Explanation addeth, that which is born of the Spirit is Spirit. And again, Except ye eat the Flesh of the Son of Man and drink his Blood, ye have no life in you; and by way of Explanation addeth, It is the Spirit that quick∣neth the Flesh profiteth nothing; my Words are Spirit, and they are Life.

17. Where we see the New Birth and Eating Christ's Flesh are the same. Also that to be spirited by the Spirit of Christ, and to feed on the Word of Christ, are the very same: Whence it is that true Spiritual Life is revived, or stirred up in us.

18. The New Man regenerated out of the Earthy Man being a Virgin, may Sup with the Eternal Virgin; and as the Lord while in our Flesh had the heavenly Flesh and Blood, which swallowed up the other: So we in His Meek, pure Spirit, carry it also in our Earthy Body, and if we live in the New heavenly Flesh and Blood in the Body, Power and Vertue of Jesus Christ; that is, in the Son by the Holy Ghost to the Father: Then, when the old one falls off, we live in the New heavenly Flesh and Blood, and our Works are no longer ours, nor our Words ours, but God doth all in us.

19▪ To this Man, every with-drawing Thought from an entire Subjection, is his Cross; for to him Honour and Contempt, Sweet and Bitter, Penury and Plenty, Heavy and Light, are no more any of these; for he loves not the one, nor flyes from the other; but the Divine Will is his Joy and Content, the thing sought, and his full satisfaction.

Q. 43. Why did God Create in the Beginning but one Man, and not forthwith a Man and a Woman together, as He did the other Kinds of Creatures? or other Species?

A. 1. God created the other Creatures to manifest his various divided Powers, that in them he might severally Image every of them; by those wrathful fierce ones in the dark World, the loving Innocent ones of the Light World's Property, and others of the meer Elementary World; and that the seeming contrary and

discording Properties might in distinct Forms and Creatures, one excite the other to a general Harmony, whereunto they still serve.

2. But Man He created to a higher and more excellent Sphere; for he was in one only Person, to comprise as in an Epitomy, the Image of the total God, ha∣ving his Root in the Eternal dark World, or that of Fire: His Life, Glory Vertue, and Fruit in the Eternal Light-world or second Principle of Love and Holiness: and the third Principle being that of the purest Astral and Elementary World, was but to Hang to him, over which he was to bear rule.

3. Nor could he have been God's compleat Image, had not the Tincture of the Fire, and also of the Light been incorporated in him▪ (that is) both the Male and Female Properties.

4. Therefore was it that he was but One Undivided, to Image God, who is di∣stinguished into Three; yet is One, and Eternally the same Infinite, and in Him∣self the Undividable One.

5. And as the One God remaining but One▪ diffuseth Himself into Multiplicity; so should Adam, had he remained an Undivided one, Magically have propagated a Blessed, Holy, Numerous Progeny in perfect Modesty and Purity; yet bearing in them all, every Power of the Principles, and every Property in great Harmony, as are found in the Angelical World, as well as in the Astral and Elementary.

6. But when once Adam had his Eve rent from him, we see what Misery, Di∣straction, Laceration and Wo soon follow'd, by disappearing of the pure Virgin Modesty.

Q. 44. Was the first Man in such a habit of Condition created to Eternal Life, or to Change and Alteration?

A. 1. When Men search the wretchedness of fallen Man's present Estate, it may seem incredible that ever he was a glorious and compleat Image of God, and of all Worlds.

2. As one seeing the Ruins of a Royal City, which Sword and Fire hath laid in Ashes, heap'd into Rubbish, Desolation plead Prescription, and Years have cloath∣ed the Hillocks in Green, especially if some Earthquake had razed the Situation; the Beholder of these Remains, though credibly inform'd, can scarce credit that ever it deserved half, what perhaps Fame (too sparingly) reported it to be.

3. Thus Men looking on their own feeble, sickly, filthy, short liv'd Bo••ies, can see little more than a Bestial Image. But farther penetrating the De••••rmities of the Soul, at Hostility against even God Himself, and torn by Civil War within it self, and by means of God's withdrawing abused Grace, it is invaded by gross Darkness: Little more can be seen but what is devillish.

4▪ But Glory be to God in the highest, that Jesus took this fallen Image and led it through Death into Eternal Life. The sad Prospect of what Man is, joyned with the Ignorance of what he was, raiseth the blind Conceit that he was created to Alteration▪

5. But to shew how Excellent Man was by Creation, and that he was not sub∣ject to Alteration; yet that I may shun Repetition, do return my self to the An∣swers of the 38, 39, 40, and 41st Questions. Only lot it be remembred, that God denounceth as the Wages of Disobedience, Alteration, Death and Deprivation of the Paradisical Glory.

6. And that the Alteration was Translation to a better Place, must needs be an Error springing from our Ignorance, of what Paradise is, and what that sta••e is; I return my self to the Answer of the 42. Question.

Q. 45. What manner of Image was Adam before his Eve? In what Form and Condi∣tion was he, when he was neither Husband nor Wife, but both?

A. 1. He was so made, as to possess the Throne of expulsed Lucifer; he was therefore an Image of God's Power, as well as his Holiness, which made him the Object of Lucifer's Malice.

2. And forasmuch as Lucifer affected to lift up himself in that part of God's Image entrusted to him, consisting of Potence and Mightiness to such excess as e∣clipsed his holy, pure lustre.

Therefore to prevent it in Adam, there was added to him the third Principle; for it was Matter for some humble Contemplation: But Lucifer (not balanced therewith) Imaged in himself a desire of Rule above the End or Limit of Crea∣ture Nature.

3. Adam was also lower than Lucifer; because the Subjects of this Monarchy were only potentially or virtually existent, not actually produced. And it is found that gradual access to exercise of Authority, is less obnoxious to inordinate Pra∣ctices, than instantaneous Entrance upon Soveraignty. His gracious Creator saw it safer for him to be raising of Fruit, than at once to enjoy a reaped Crop.

4. But he was Privileged above the Angelical Hierarchy that had left their Habi∣tation, being a more compleat Image of God than they, having one Principle more intrusted to him.

5. His Fall was into that third Principle; which though the Holy World should be withdrawn from him, yet was not that Principle sinfully Evil in it self; but the first Principle (excluding thence the Holy World) is Evil in it self, into which the Angels fell.

6. The third Principle God annexed to Adam (for knowing he would not re∣main faithful in the Virgin State) that into it infinite Love and Goodness might enter to help him again, which Jehovah Christ did, by re-uniting the Eternal Di∣vine Virginity to the Sick infected Humanity.

7. And thus Tinctured the Humanity, enkindling in it a true Heavenly spark of holy Fire, which when our Humanity in Christ yields it self up into, it is a Sacri∣fice turned into a Love flame. Like as the right Tincture transmuteth Metals, and the Elixir Tinctures Mans sickly Body.

8. Now to say what was the Image, Likeness, Form and Fashion of Adam when he was neither Husband nor Wife, and yet Both.

He was, as to his first Principle or Eternal Soul, Potent and Mighty, resembling him to the Father, and to the Angels who are Mighty in Power. In his second Principle or Divine Spirit, he was as a God in Holiness, Love, Purity and Bright∣ness; which illustrated his first Principle, joyning the Dove and Lamb to the Lyon. In his third Principle, he was Prince over the Astral Heavens; a remainder where∣of was in Joshuah, who stopt the Sun and Moon. And under his God, Soveraign over the Elementary Worlds, a remainder whereof is seen in Moses over the Wa∣ters, and Elias over it, and the fire.

9. His Body was as those in the Resurrection, with this difference, that having both Tinctures, he could have been Magically fruitful; whereas they and the An∣gels are in that respect Barren; and was all this in great Modesty, Simplicity, Wis∣dom, Unity, dear Love, Holiness, and immaculate Purity.

Q. 46. Had Adam before his Eve, Masculine Members, and such Bones, Stomach, Guts, Entrails, Teeth, and also such things as we now have?

A. 1. Adam's Holy Virgin state exempted him from those impure, deformed, bestial Members for Propagation, which yet (pitying our Wo and Necessity is bore with by Divine Patience; but the Filthiness of it, is signified by the Circumsicion, and is that whereof Nature it self (as depraved as it is) blusheth and is ashamed.

2. And Bones were Strengths; for the Saturnine Compaction could not petrefie to that excess, till his Body, which was derived from the Astral Root (or one Ele∣ment, whence they were also breathed out) became subjected to those Astral Powers, which were to have continued his Servants and Subjects.

3. The Teeth, Stomach, Gutts, evacuating Vessels, &c. which we now have, could not befal him while he remained in his Holy State; for his food was holy, pure, heavenly, such as might stand in Eternity; for such was he, not as yet con∣fined under the Horoscope of Time.

4. He stuft not himself with the Elements, nor to speak strictly, doth he so yet, no nor do the Animals; for the Elements feed the Plants, and the Animal Crea∣tures feed on the Plants produced by the Elements, but Man on the Animal Crea∣tures like a Wolf, and on the Plants like an Animal.

But Adam's Food was Holy, Paradisical, Angelical, Eternal, needing no evacua∣tion; eaten only in the mouth, not tartarous; which the Law commanding the Israelites to carry out a Paddle to cover theirs without the Camp, signifieth. And that other Law prohibiting and strictly nominating unclean and clean Creatures pointeth at.

Q, 47. If Adam also had been thus, as we are now, how was it possible he should in such a condition have been able to stand without suffering and corruption?

If Paracelsus thought by feeding on that whereof the Stars subsisted to extend his Thread of Life to what length he would, it was a thing might soon be purposed.

1. 'Tis true the Elixir, if duly and naturally collected, epitomising the Uni∣verse, must be granted to do much in tincturing the Vital, Natural and Animal Spirits; whereby the Astral and Elementary Man may be strongly fortified, the Natural Balsam restored radically, dregs obstructing the quick interiours of the Powers separated, highly conducing to health.

And the long Lives before the Flood, as well as many since, seem to be re∣ferred to their happy Knowledge of this almost Paradisical Secret, as an immediate eminent Second Cause.

2. Yet must it not be denied, that besides the Supream Law for abridging Man's Race, the Astral Revolutions summon us to a period, and the Volatile Nature of the Elementary Fabrick, loosen the connexions of our Outward Man, from Affi∣nity to the fixed Inward Man, in so manifest a degree, that we bring from the Womb the Seeds of our Mortality, our Bones are sensless, dead, and (as to them∣selves) dry already; our need of frequent sleep pourtrays death; our food is cor∣ruptible; those few that attain the Winter of Age, then fall to Ashes by their Cold Fire, others fall to Ashes by the Hot Fire, as it is written, Your Fathers, where are they? Also like as it is said, If there had been a Law that could have given Life, verily Righteousness had come by the Law; so had there been an happy Eternity at∣tainable out of the Reliques of Adam, we had been thence raised to Immortality, but not by dying,

3. But seeing there was no such, therefore the Second Adam breaks through death into Eternity; because Adam having subjected himself and us to the Stars and Elements, therefore that part of us under that Rule must change as they, who by wrestling vary their Powers; nor are the Stars nor Elements themselves on a surer Basis, but that the one must one day fall, the other melt.

Q. 48. Should Adam's eating and drinking have been after a Paradisical manner, without care, distress and sorrow, if he had stood out the Trial or Proba?

A. 1. It is written, The Kingdom of God is not Meat and Drink, but Righteousness, Peace and Joy in the Holy Ghost: Yet the Lord saith, I will drink no more of the fruit of the Vine, till I drink it new in my Fathers Kingdom. The Manna also by allusion is call'd Angels food.

2. Adam's eating without care, distress and sorrow, was without distrust of want, therefore without care; without subtlety and disappointments; therefore without distress; without sorrow, being ever a gainer, having supply out of the Ocean, needing only to abound in humble gratitude.

Adam's Paradisical food is sometimes signified by Bread of Life, Water of Life, a Tree of Life, Manna, New Wine, &c.

3. Those fruits are real and substantial; more Divine than to be palpable of true Power and Vertue to nourish to Eternal Life; therefore must be incorrup∣tible, having the forms of the fruits in this World; for this is the representation of That, tho' but as a dead, dark shadow, as the husk; This hath the Curse in it, but the fruits there have the purity, realness or essence existing in, and deriving from the Omnipotence and Lustre of the Second Principle.

4. The dead fruits here which (mold and perish figure) those heavenly ones: The faded stains of things here, point at those living, bright, glorious colours, the variety of these, the infinity of those; these Trees as it were pourtray those; this very dead Earth, in a sort, figureth the Divine Salitter, our Mortal Dead Water, the Pure River of the Living Water; our Air their Air, which is of the Holy Ghost; our musical Sounds hint at their ravishing living, speaking Airs; our pluck∣ing and eating our fruits, figure their so doing; the strength we receive and re∣tain thereby, figureth the same in them; our seemingly delightful Objects, figure their transcendent glorious Objects.

5. But all in so vast disproportion, as a dead Corps to a flourishing, lively, noble beautiful, exquisite person, or as a contemptible so••tish, natural Ideot to the most acute, accomplisht, profound contemplative, experienced Philosopher, or as a leprous, deformed, loathsom Body, to the most rare, perfect, healthy one; or as a maimed, impotent, treacherous Slave, chained for term of Life in a stink∣ing Dungeon, to a prosperous renowned Captain at the Head of a mighty Vi∣ctorious Army.

For how much a glorious, pure, blessed State exceeds a vile, wretched, perishing State, so much doth the Food Adam had transcend ours; That was the quintes∣sence, life, and one holy Element, this is the excrescence of the four Elements travelling and clogg'd by the Curse.

Q. 49. Should Adam in Paradise have eaten such fruit as the heavenly eating shall be after this time? or where into should he have eaten? where should the same have continued, seeing all the Beings of this World are earthy and transitory, and he only was an Eternal Heavenly Image, and needed not the Vanity?

A. 1. Christ in His beginning of Miracles, gave His best Wine at last, which is ap∣plicable to us (by way of allusion) who are strayed, when at last we return to our Native Paradifical Country.

2. This Question leads me not to say what Adam's food was to have been; for that falls under the 52 Question; therefore restraining my self to the present en∣quiry, which is, whether his eating had been the same which shall be? and where

it should have been, seeing he only needed not the Vanity, and that this World hath nothing in it but what is transitory. To which I answer.

3. Paradice is the similitude, manifestation and revealed Image of the incom∣prehensible God, and is such a similitude as is in its infinite extent, variety, purity and eternity incomprehensible; being, in all such places and for ever, more or less visible, where God is more or less manifest in his Grace and Love; for it is God's opened Book to Angels and the Blessed.

So that it cannot be said to have a Beginning, End, or Limit of Extent.

4. In this blessed state or place was Adam's whole Man, whose Third Principle as well as his First, shone throughly and gloriously in the Lustre of the Divine Se∣cond Principle, yet did his First and Third remain really such, as they shall also continue to be in the Blessed after the Resurrection.

5. Adam was in the Garden of Eden, but was also in Paradice, or the Heavenly State; nor needed he, nor should he have tasted the fruit of the Third Principle; for that was poison to him. Thus may be seen where his food lay; and that tho▪ he were in the Garden of Eden; he was of a higher Principle as far above it.

Q. 50. Whether did the four Elements also Rule in Adam in his Innocency, or but one only in the equality of likeness of the four Elements? Did he also before he fell feel heat and cold?

A. 1. Adam's Body was not made of the four Elements; if he had, they had Ruled there

2. For first, every Concrete is subject to the Powers whence it originateth, but* 1.63 the very Beasts derive from a more noble Ruler, (viz.) the Astral Spirit also.

3. Because, contrary Properties in Principles must produce contrary Qualities* 1.64 in Bodies compounded of them, unless their contraries accord in a harmonious Cement; now the divided Elements remain ever in irreconcileable equal distance.

4. Because, tho' Time is in Eternity comprehensibly, and Eternity in Time in∣comprehensibly,* 1.65 yet a transitory Root may not found an Eternal Tree; thus from the transitory Elements come Vegetatives, &c. but such was not Adam's Body; for it was capable of Eternity, not measurable by Time.

5. For these Reasons the four Elements were not Rulers in him, but one in the likeness of the four, but that one was holy, consisting of all Powers in the per∣fection of Temperature, whence were breathed the Astral Worlds, and four Ele∣ments.

6. But the Elements divided according to the four Anguishes of the Eternal dark Abyss or first Principle; one into raging fierceness of Cold, another in a clogging Body, another into Evaporating: and the other into scorching consuming Heat, which it still is and over which and the Astral World was Adam put, as over the rest of the Lords Handy-work, far above the Extremities of the four Elements and precipitant driving of the Stars.

Q. 51. Should any thing have been able to Kill or Destroy Adam?

A. 1. That which hath a Temporary Root, must from the Necessity of its own Structure, suffer Mutation, not that any Ens may properly be said to be annihi∣lated; but the Fabrick must separate, and the Parts be resumed into their proper Aethers, or first Principles.

2. But so was not Adam; therefore could not Perish from the Ruin of his own Foundation yet leaving the Place and Order where with his Gracious Cre∣ator had vested him, he transform'd himself from the precious Image he had into

such Deformity; that for the Virgin to continue his Yoke-fellow longer, was as impossible, as it is for a Living Man to put off his Body, and dwell in the Body of a Dead Man.

3. This was Adam's being kill'd; who, as the Rebel Angels by imaging in them∣selves the Forms and Puissance of the first Principle, withdrew them from the Meekness and Love of the second. So Adam by imaging in his Will the Vanity of the Out birth or third Principle, the Powers of the first became severally en∣raged, his second Holy Principle obscured, and his glorious Body (otherwise Eter∣nal) became dark, gross and bestial.

4. For the Magical Soul and evil Spirit impressed on it the Image it had it self been infected with. Thus the Immortal Man died, (that is) Sin transmuted him into a degenerate, deformed, impure state.

Q. 52. What should have been Adam's Condition and Estate upon Earth? What should he have done, if he had continued in Paradise?

A. 1. When Good Angels humble themselves to become visible to the outward Eye, they come as Strangers, and when Evil ones intrude, they borrow wherewith to hide their horrid Form; but Adam was by his third Principle, natural Proprie∣tor, and at Home.

2. Yet as the Lord Jesus saith, speaking of Children, Their Angels always behold the Face of my Father which is in Heaven; so at once they behold the Face of God, and carefully Nurse the Children committed to them. Thus also was Adam in the Garden of Eden, as a Prince and Natural Lord (by Donation) of the Creation, and then also walking with God in Paradise or Heaven, and an Image of the Al∣mighty Three, beholding the Son of God, who is as the Delight, Heart or Face of the Father.

3. As to what Adam's Food should have been 'tis answered, 1. Negatively, Not the Earthy Meat or Mortal Water, not that of the Elements, nor Stars or Astral Spirit; for all those have their Periods and are Transitory.

4. But his Food was Bread and Water of Life, Paradisical Food, Immortal Fruits; Angelical, Pure and Eternally Substantial, wherein no Vanity could in∣sinuate.

5. Will you say what is that? I answer, the Divine Flesh and Blood of Christ, his heavenly Body, the one holy Element, the Quintessence in the Eternal World.

6. Will you ask what is that? I answer again, What is it that feeds the Soul in the Sacrament of the Lord's Supper? What is it transforms the starving fallen Man into an Angelical Divine Will, enables him (till then a Stranger) to live the Life of Christ in Love, Meekness, Resignation, thankful Obedience, cheerful Suf∣fering: having one Spirit, one Will, one Life with Christ? Is not this the Old Wine whereof whoso drinketh, desireth not the New; for he saith the Old is better.

7. This Flesh and Blood is Meat and Drink indeed: Oh my Soul, taste and see how good the Lord is. 'Tis so sweet, that this World's bitter Cup rellished with this Tincture is Acceptable, and this World's sweetest Products to him that hath tasted this, are unpleasant, and in comparison of this is Vanity.

8. But more particularly, Adam's Eating must have been suitable to the several Desires he had, and those Desires are according to the several Spirits and Capaci∣ties, and those Spirits answer to, and are modell'd by the several Principles, whereof he was founded.

9. Those Principles are Three▪ as to avoid tediousness (which I studiously shun) do refer my self to the 8th Verse of the Answer of the 45th Question; where the Principles are explicated, and something in fallen Man may be produced to De∣monstrate this great Truth.

10. It is undeniable that in us Men are three Spirits. The Animal or Soulish Spirit, the Vital Spirit, and the Nutritive Spirit; these also are to be found (in a very obscure Figure) in the Beasts, but in Man they grow from three Eternal Roots; The Animal Spirits live in the first Principle, whence also (as a Figure) were breathed the four Forms in the Astral Spirit: The Vital Spirit is in the second Principle: The Nutritive Spirit in the third.

11. Adam's Soul did Eat of the Meek, Heavenly, Holy Flesh and Blood, or Life and Love of the Almighty Son of God, or second Principle; it could not be fed by Spirit, for it Self was Spirit. In this Divine Light and Meekness dwelt Adam's Vital Spirit as a twig on a Vine; and his Nutritive Spirit was fed by the Holy part of the third Principle.

12. In this Principle of Holy Paradisical Excellency, flourish all Eternal, pure Fruits, whose unexpressibly Exquisite and Incomprehensible Varieties, real Enti∣ties or Substances are no more but shadowed (and that darkly) under the Curse by this World's Excellencies.

13. Those Divine Productions are the Quintessence Eternally fixed in the Tem∣perature, consisting of all the seven Properties of the Eternal Nature in Trium∣phant Harmony, and these were the Fruits on which Adam should, and Blessed Men shall, live Eternally.

Q. 53. What was the Earth with its Fruits before the Curse, when it was call'd Paradise?

A. What Paradise is, was shewn in the Answer of the 42 Question. And the Trees in Paradice are, will be met with in the 56 Question. And that This Worlds fruits were not those of Paradice is plain in the Answer of the 4 Question.

1. The thing here enquired is, what the Earth and its fruits were before the Curse; therefore that if the fruits of the Earth before the Curse were call'd Pa∣radice, it was not properly, but figuratively, as representing Paradice, which it did, tho' very imperfectly in many parts.

2. For if we understand by the fruits the Plants, it must be acknowledged that seeing the Fall of the Angels stirred up disorders in the great Mystery which in∣troduced a Darkness in the Deep; whereby the Properties being separate from the Harmony, were unclean, and every Property willed to be creaturely.

Thence came out Evil Plants, whose extremities shewed them degenerated from the Temperature, also evil Beasts, &c.

3. 'Tis true, the second Principle so influenced the whole Creation and blessed it, that the Evil part was subjected under the Good; the Evil was thus very good, to shew the various Powers of the incomprehensible World, the Earth also, and all its fruits, might then well be called good; because the Divine part had the Do∣minion, and from it the whole was denominated.

4. For the Good Powers were so far exempted from the Evil, that they could not be affected or impaired by them, unless they first laid off their own Good Property voluntarily; which Adam did, introducing not only Pollution into him∣self and posterity, but Enmity into all the contrary Qualities in the Creatures; who, tho' contrary in their Qualities and proper Constitutions, were as harmless each to other before, as the Wormwood is to the Liquorice Root, which extracting the bitter Quality, leave the other the more easie attraction of the sweet nou∣rishment, yet was the one as really bitter as the other was sweet.

5. Yet all those contraries, tho' not in the perfect Harmony and Temperature, by the Divine Blessing, were very good, and thus was every thing before the Curse good.

Q. 54. Should the Propagation possibly haue been without Man and Wife, seeing in the Resurrection of the dead they shall not be Man nor Wife, but like the Angels of God in Heaven?

A. 1. That Propagation was to have been, is clear; because all mankind was not made at once: But that it was not to have been by Husband and Wife distinct, as are the Male and Female of other Creatures, appears; in that when the Man was made, he was expresly said to be Male and Female, after which the Creator said all was very good.

2. 1. Then it followed that the Creation was blessed. 2. The Creatures di∣stinguished* 1.66 by sundry names. 3. The scituation of Eden, described. 4. The Geo∣graphical courses of the four Rivers, assigned, to which point of Heaven they inclined. 5. The Countries of their Travels and Peregrination particularized.* 1.67 6. The proper Treasures of Pison, the first of them noted.

3. All which we may not think but the Holy Ghost apparently to signifie a Mystery of intervening, thus all orderly recorded. The Jewish Rabbins can note intermission of time by an accent or little addition to an Hebrew Letter, and a prolongation by protraction of the spirits of their characters; and an abrupt cut∣ting off by a small dash, and shall we see nothing by interposing a Volume of six branches between Adam's Creation and that of Eve.

4. So that much time (why not * 1.68 forty years? viz. a year for a day, tho' he was not in time, but in eternity) may be proportioned, in which was his proba∣tion, and in which all these things are stated passing after the Creation of Adam, the Male and Female Man, before the extracting and building of the Woman out of, and distinct from him.

5. And tho' the time be not in plain words in Moses, yet is signified year for year by the Israelites forty years Trial in the Wilderness, in which they liv'd like Adam on Paradisical Manna; and again like him, who should have been confirm∣ed, but missed by unstedfastness; so they who should have entred Canaan, kindled Wrath against themselves, by the Lust of the Midianitish Women.

But why it was that Man was only one, and not two, like other Beasts, is referred to the review of the Answer of the 43 Question.

Q. 55. How could it have been possible that a Man and Wife should have continued eternally? Would God change his Creature Man, seeing in the Life Eternal they shall be like the Angels? Was Adam also in the beginning created in the same Angelical Form or Imaging, or in another, then he shall arise again and live for ever?

A. 1. The Question intends an Eternal Well being or Blessedness, which must concern those who bear the Divine Image.

What That is, and how born in them, is explained in the 41st Answer, also in the 45th and 46th; and that in the Form gotten by Man's Disobedience he could not continue without suffering and corruption, is cleared in the 47th Answer; so that the preceding Answers being heedfully digested, will make repetitions need∣less; for they are with great care to be avoided, if real advantage be designed, little therefore remains to be answered.

2. Let it be considered that the Lord saith, No man hath ascended into Heaven, but* 1.69 he that came down from Heaven, the Son of Man which is in Heaven; the Son of Man, or Heavenly Man, or Divine Humanity.

3. The Divine Virgin was ever in Heaven, and cannot come from Heaven so far as to quit that Tenure. But when Man had exchanged that Love for the Lust

of a Woman, it was the Almighty. Son of God, and Son of the Virgin, restored the Virgin or Heavenly Man to Fallen Man.

4 The Restoring of this Virginity is the Forming of Christ; and as it grows, the Man comes to be a Man in him; thus puts he on Christ and the divided Tinctures of Man and Woman (gotten as to the dividing of them by the inactivity of him who had the Virgin Energy) put on him, that division must cease and terminate, and the distinct Properties unite in the Heavenly Man.

5. And thus it may be said, There is neither Male nor Female, but Christ is all in all; for neither Male nor Female is or can be such; for the Virgin Energy com∣prehendeth* 1.70 both.

6. And Christ alone hath ascended into Heaven. As when men speak of a Tree, they mean every twig and sprout; so Christ consisteth of every ingrafted Branch, and the flourishing of them is the flourishing of the Tree.

7. Thus the Lord saith; The works that I do, shall ye do, and more also; for as the fruit shews it self by the Branches, tho' their Vertue derive from the Tree or Vine, so is it here.

Q. 56. What were the Trees in Paradice which were amiable or pleasant to behold, and good to be eaten of?

A. 1. Tho' no Language of the Fallen Man can tell us men intelligibly what they are; yet I shall branch my Answer into four parts. 1. To say what they are* 1.71 not. 2. What they resemble. 3. Whereunto they serve. 4. Whence they proceed.

2. What they are not. 1. They are not Figures, for the production of the Astral and Elementary Worlds and Powers, do figure, or are figures of them. 2. They are not only Spirit, but are Substance; for the Trees and Productions of the Out-birth, tho' they are Accidents, yet have an Astral and Elementary Vertue or Spirit. 3. They are not subject to vanity, but administer Eternal Food, not pleasant to view only, but of highest use.

3. What they are like. 1. They are like the almost Infinite variety of Trees,* 1.72 Plants, Flowers, productions in the Out-birth; for the outward World is the Image of the holy World. 2. They are like and agreeable to all the desires of the most pure Spirits and Angels, a glimpse whereof is in our most enlarged cu∣riosities; for they are made suitable to them to whom God gives them; to them they are tangible and compleatly adequate to the Holy Men and Angels, as the Mothers Nutriment is to the sucking Child. 3. They are like the Holy Trinity, as* 1.73 at large might be shewed.

4. Whereunto do they serve. 1. To be the Material Word of God; this is* 1.74 that every word that proceedeth out of the mouth of God by which Man lives, alluded to by our Lord, when he saith, And not by bread alone; for by This the un∣searchable Abyss of God's Goodness is to the blessed partakers of it in a sort com∣prehensible. 2. To be the Eternal Food of the Men made perfect, and of the* 1.75 Angels, who hereby eat the Paradisical Vertue in the mouth wanting no Bestial Stomach nor Guts. 3. To shew the Creatures tho' most glorious, to be but Crea∣tures, not Almighty, but to have dependance on the Womb of Infinite, Incom∣prehensible Bounty; hinted by these words, Of all the Trees, &c. thou maist freely* 1.76 eat. And in the Canticles; Eat, O Friends, yea drink abundantly, &c. for the Foun∣tain is an Ocean. The Trees of the Lord are full of fruit.

5. Whence are they, and wherein stand they. 1. From and in the Properties* 1.77 of the seven Fountain-Spirits, according to the holy Impression or second Prin∣ciple. 2. From and in the Ten Forms of Fire, (viz.) Love-fire; both the former and This are figured by the seven times Ten Palm Trees. 3. From and

in the Divine, Living, Almighty speaking Word or sweet Power-world, or Divine third Principle.

6. Thus if Man contemplate what these Trees are exempted from, what they resemble, what they serve to, and whence they derive, or where they stand: He may find them to be the same with Adam's Body, which was pure, and to have existed in Eternity, as are the new Bodies of those who are risen and ascended with Christ.

Q. 57. What was the Tree of Life, and also the Tree of Knowledge of Good and Evil, each in its Power, Essence and Property?

A. 1. We read of Cherubims (with a Sword turning every way) placed to keep the Way of the Tree of Life: who then can describe it, that hath not first passed the Sword of the Cherub? And if all Mortality be as Fuel to that flaming Sword, who in the Body (by Human Wisdom) can (without danger of being burnt) approach the Way to that Tree?

2. The Tree of Life is said to stand in the midst of the Garden, and also the* 1.78 Tree of Good and Evil. The Tree of Life is also said to be in the midst of the Street of the New Jerusalem, and on either side of the pure River there, bearing twelve Fruits, one every Month.

3. How can it be more clearly shewn? For the Tree of Life stands in the midst between two Kingdoms, two Worlds, or two Principles, viz. Between the Fa∣thers, or first, fierce, wrathful, mighty Principle, and the outward or third Prin∣ciple.

4. The first as its Root, the other as its Shadow and Figure, dimly representing both the Root and Tree; though more obscurely the latter, since the Curse.

5. And the Holy Power of God which penetrated the outermost, and swallowed it up (as Light doth Darkness) This Holy World is the Tree of Life it self, which in its Original should have been unknown to Adam, even as the Tree of Good and Evil, should have been unknown to him.

6. He should have kept a Child-like resigned Mind which is attained, after the corrupt Man (consisting of the fierceness of the first, and vanity of the third Prin∣ciple) is cut off, by the sharpness of that Sword, or become Fuel to the flame of it. Then the New Man entreth irresistibly by that Guard, and Eateth freely and for ever of the Tree of Life: till then, his Food is of the Tree of Good and Evil; and what that Tree is follows.

7▪ The Tree of Good and Evil was the only Tree of that sort that grew in Eden. This Tree was Good, as partaking of the Vertue of the second Principle, though it self grew in the third, and it was Evil as partaking of the dark Impression of the first Principle, whereby is Poison, as the Gall is the Exciter of Life in living Crea∣tures, and so that Death and Corruption is in this Worlds Fruits.

8▪ Therefore was it forbidden Adam, as being a Production of the Stars and Elements over which he was to Rule; for though Adam was in the third Princi∣ple, he was above it; as Eternity is in yet above time. God willed Adam to have remained in the Happy State; therefore commanded his not touching that which would be Contagious and Mortal, as it proved to be by opening in him the Evil of the divided Properties.

9. It was in the midst of the Garden, (that is) in the midst between the first and third Principles, partaking of both, as doth also the Tree of Life; but this of Good and Evil hath not the vertue, but shadow of the second Principle.

Q. 58. Wherefore did God Create this Tree, seeing be knew well that Man would offend, or lay hold on them, and hurt himself thereby?

A. 1. The considering God's foreknowledge (unto whom nothing can be casual but all Events, which Time divides into past, present and future, are one instant act) should make it seem, that God's infinite Goodness would have in∣clined his Omnipotence, to forbear the Creating the Tree of Good and Evil, or have restrained it that exquisite Garden, that it might at least have been no tempt∣ing bait to Adam or Eve's Curiosities: Had not the Creator willed such dire Effects, as that it should be the Eternal Perdition of so great a part of Adam's Offspring; such Reasonings Human frailty calls Wisdom.

2. But Predestination and Reprobation may not be here discussed, because it falls under the seventieth Question; (whoever shall live to answer it) wherefore it would be here Digressive.

3. The Answer of this must be restrained to the Cause of God's creating that Tree of Good and Evil, whereby the Transgression was occasioned.

In Answer whereunto it must be understood, that when the Almighty willed to become Creaturely, or to behold Himself in Images of Himself, He moved the fiat in every of the three Principles, (viz.) according to the first and second in the Triumph of all the seven Properties, in the Eternal Nature or Temperature, the Holy Heavenly Thrones, Powers, Dominions, Princes and Hosts of Angels.

4. Also according to the Out-birth or third Principle out of the great Mystery with the seven Properties but much less sublime, was produced the Astral World in so beautiful order, yet with such adverse qualities, as they were for their excel∣lency adored, by some Ancients as Deities, and deemed for their Contrarieties Immortal Gods at Civil Wars.

5. Who yet being but an Image of the third Principle, must by the Wrestling∣wheel of Nature, be resolved into their Aether, not being allied to any Soul which can invest it, or it self in a Root of the Eternal Band, as Adam's Body was.

6. Next out of the Astral for Matter by the insinuation of the Astral Spirit were the four Elements produced, and with them and the Astral Spirit the Transitory Creatures, and as an other Out-birth the Mineral and Vegetative Common∣wealths.

7. Lastly, According to the three Principles, with the seven Properties in due Temper and Harmony; with a Soul out of the Potence of the first, a Spirit out of the Holiness and Glory of the second, and out of the out-flowing vertue of the third Principle, was Man made a complete Image of the total God; in his first and second he was an Angel, in his third lower, yet Lord of that Principle; also his glorious Body had this excellency above the outward Sun, that it was Unīted to an Eternal Soul, and so exempt from suffering any Recess, but capable of Eternal Splendor.

8. From what hath been said, it is Evident, That the same cause why the Al∣mighty Imaged Himself in the first and second Principles, moved Himself in the third also; part of which was the Trees of Good and Evil, as our outward Eyes witness to us. And the like Motive which induced Lucifer to Image in his Will the potence and strength of the first Principle which was his Root, and whereof (by the Grace and Glory of the second) He was Lord in His glorious Body; the like Motive induced Adam to Imprint in his Will, the Lust after the fructifying Vertue of the third Principle; whereof by right of Creation he is part, and by Donation hath right of Soveraignty over it.

9. And if there yet rest▪ so eminent a Vigor in the Reliques of Man, as appears

in Women with Child, and common Sympathies and Antipathies, what was out of Adam's reach, especially in the third Principle, over which he was Lord, being himself subject to none but God? Could not his Magical Desire raise that unhappy Plant which he should not have done nor known? Then came the severe Inhibi∣tion, That of the Tree of Good and Evil thou mayest not Eat; for in the day thou Eatest thereof, thou shalt surely Die.

10 God created Man compleat, which he could not have been (especially as His Divine Image) without the freedom of his own Faculties, which the very Brutes have; but lest in that one Tree he should harm himself unwarily, or by ill exercise of his freedom, the dangerous Tree is named, it's Situation described; he is warned, he is threaten'd on pain of immediate Death. What can be more?

11. If his Will had been chain'd, it had been to take it away, or as to speak a Contradiction, What had that been but to Uncreate Him? What had that been but to inflict the utmost severity on Him who was never yet a Sinner?

12. What could confine Adam's Magical Will to call up such a Tree; for Moses dividing the Sea, Joshuah's stopping the Sun, Eliah's calling down Fire, his, and Elisha's dividing Jordan, were but Fragments of Adam's perfect Piece.

Q. 59. Why did God forbid Man these Trees, What was the Cause thereof?

A. In the 57th Answer appears what this Tree is, and why said to be in the midst of the Garden. In the 53d, is shewn what this Worlds Fruits were when at best. And in the last preceding Answer, what introduced it into the midst of Adam's Garden, aud where that is; to which severally, to avoid Repetitions, is this referr'd.

1. Which well pondered, little may suffice for Answer of this: For though Adam was God's total Image, by having the third Principle on him; yet he was not in it, nor of it, but Lord of it, and it, as it were hung, to him. As the Lord Jesus Christ was in the outward World, but not of it, but of and in Heaven: So was Adam in the Garden of Eden, but not of it, but of, and in Paradise.

2. Again, Adam's Body was no otherwise one with the Astral Spirit than as al∣lied, or as Brother to it (proceeding from the same Holy Element) yet was to out-live it even for ever; because his Body was conjunct with an Eternal Soul, and Divine Spirit; whereas the Astral Spirit hath its Age, and recess into its Aether.

3. But the Tree of Good and Evil was Corruptible, having it's Root in the Elementary World, influenced only the Astral, in which the separated Properties were so awakened, as it consisted of Heterogeneous Good and Evil Parts: Even those of the Dark World radically impressed.

4. So that it was Death and Poison to the Paradisical Heavenly Man; for it generated Putrefaction, and a filthy Draught and Bestiality; wherefore the Gra∣cious Creator did so severely or expresly and strictly forwarn and forbid Man that Tree.

Q. 60. Wherefore should Man rule over all the living Creatures or Beasts of the Earth? How, and to what End could that have been?

A. Negatively it is answered, That Adam while he stood, had no need▪ neither.

1. Of their Milk or Carcasses for Food, or Skins or Fleeces for Cloaths; because Corruption contributeth nothing to Incorruption and an Incorruptible Body: as Heaven wants not Earth.

2. Nor their Strength for Labour or Culture; for the Pro••••••••ons needed by him

were Pure and Heavenly. The Effect of the Curse it was that it was said, in the sweat of thy face thou shalt eat thy bread.

3. Nor their Courage or Velocity for offence or speed; for no Opposition needed no Counter-force, and no Extremity needed no Speed.

4. Nor their assimilating or Antipathetick Powers for Medicine; because no Sickness needs no Physick; no penetration of Bodies, nor impairing of Parts; no need of assimilating or restorative Applications.

(2) 5. They wanted not him. 1. To be Justice of the general Peace; for tho' they were of adverse qualities, yet innoxious. till ushered in by the Curse (as the effect of Sin) irritated and arm'd them against Man, and against each other. Their innocence was their defence, their Contrarieties were no more offensive to each other than contrary Colours are, or Flowers of different Kinds.

2. 6. They wanted not him to raise them a subsistence; for their Creator had provided so for them, as they should be no burthen to him, nor his Divine Off∣spring; he cares for the Ravens.

A. 7. Positively to shew how, and to what end his Rule should have been?* 1.79 It's answered▪ Adam and his Heavenly Offspring should have used all the Crea∣tures as Letters standing in several Volumes, Sections, Sentences and Words in the Book of the Creation; declaring what the Creator is, what He willeth, and what He doth.

8. And though the Creatures are Dumb, as are Characters of Letters; yet the Divine Powers of the Spiritual Worlds are spoken in and by the Creatures more expresly than are our Minds signified by Writings, or our Passions by articular Sounds: And hath Art fram'd Accents, Aspirations, Liquids, &c. Much more hath the Infinite Powers spoken themselves, and the Holy Names of God in the several Pieces of the Creatures, shewing the Principles, Properties and Figures of the Eternal Worlds.

9. And as Adam's holy Offspring had blessedly Multiplied, and Paradise glo∣riously open'd it self; so the Creatures had (in their low Sphere) born a part in that Triumphant Theatre; nor had they been subject to Vanity, Pain, Impo∣tence and Misery, by Want, Weakness or Drudgery; for that the Curse subjected them to.

10. But during their respective times, had sweetly delighted themselves and Man in Ecchoing, and in their measure assisting, the High Praises of the Infinite Gracious Lord, and when their Parts were acted, have gone off the Stage with Swan-like farewels, into their first Principles and Aethers.

11. Adam gave them Names according to their Roots and Designs, wherein they shall be in their Idea's before the new Blessed Men successively produced, and as it were perpetuated by the wrestling of the Properties; for neither in this sence shall Man's Disobedience frustrate the purpose of God, or give Period to the Glory of his Creation Work; for the Spiritual Worlds will obtain their Desires of imaging themselves for ever.

As saith our Apostle, Because the Creature it self shall be delivered from the Bondage of Corruption into the Glorious liberty of the Children of God.

12. Nor are the Creatures useless, but serve our God's Designs. And 'tis ob∣servable even Sathan useth (if he may) the most accute Wits, while God by Men of low Parts doth confound the Wise; for so, though Sathan used the Serpents apt Wisdom in his cheating Imposture, God honoured the Ass, the silliest of Creatures to divulge such Truth as was necessary for a Prophet's Instruction and Repre∣hension.

Whence we may observe, if under their Vanity they are of such excellent uses, what would they have been, had they retained their Primitive Excellencies?

Q. 61. Why did God say, it is not good for Man to be alone, whereas yet in the Begin∣ning he looks upon all his Works and said, They are very Good; yet of Man only he saith, 'Tis not good that this Man should be alone; Why was it not good?

A. In the 43 Answer, it is shewn why God created but one Man at first, and not Man and Woman together, and in the 45th Answer, what Form and Fashion he was when he was neither Husband nor Wife, but both. In the 46th appears Adam, had not at first Man-like Members, Guts, &c. In the 47th, That had such been, he could not have stood in Eternity; whereof it cannot be denied he was by Creation capable.

1. All which duly weighed, evidence why it was said at first all was very good; for then was Man a compleat Image of God in all the three Principles, illustrated by the second, (viz.) his Soul in the Eternal Band, his Spirit in the Divine Holy Tri∣umphant World, his Body out of the Holy Element, having both Tinctures of Fire and Light enriched and fortified by all the seven Properties. Having further the Authority over the Creation like a God, the Intellect of an Angel, and Innocency of a Dove.

2. And whereas afterward it is said, It is not good for Man to be alone; it was not from any defect in the Creator's Work, for that (as above appears) was per∣fect to a high degree; but the Creature had ceased his Progress, as no other Crea∣ture had; for of none of them was it said as of Man, though not a few of them were ordain'd, and still do propagate themselves otherwise than by distinct Male and Female, as well in the Sensitive as in the Vegetative and Mineral Republick. See the 54 Answer, v. 1. and 43 Answer, v. 3, 4.

3. And the being not good, may be noted from the Consequence of dividing the Tinctures, that it succeeded as to an Army broken, or a Besieged City, one part Parling with the Enemy, without Privity of the other; concerning which, the above quoted Answers speak much.

4. Yet so propitious was Infinite Goodness and Wisdom at this Stand and Ebb of his Creature, as to provide so suitable an Expedient; not only that might prevent a worse state, but which might also bring forth an Incomprehensible glorious Master-piece and Miracle of astonishing Love and Condescention, the Lord Jesus Christ; of, and for whom are all things.

5. Thus is it manifest, how at first it was very Good; after that, how it was said it was not Good: which may lead them that list, to penetrate that when the End shall find the Beginning, how the undivided Tinctures making the Virgin state shall be again and for ever very good; as saith the Lord himself speaking of the Children of the Resurrection, that they neither Marry, &c. but are (in that respect) as the Angels of God.

6. Which state is amply signified, that it should have been, by the Lord's re∣commending it to all, to whom Power for it should be given▪ also, in that it was a Way traced out by his own Example, pursued by our Apostle and others, and Prophesied in the Revelations.

Q 62. Why caused God, or did suffer a deep Sleep to fall upon Adam when he built a Wife out of his Rib? What doth it mean?

A. 1. Sleep is a Perquisite or Appendix to Time, a Foreigner to Eternity, the result of a Conflict or Strife, whereinto the vanquished retireth, as doth the Matrix or watry Element, when it is over-powred by the Fiery or Astral.

2. And though Adam had not actually tasted the Fruit afterward forbidden, yet

had his Imagination penetrated into, and his desire drawn forth the Tree on which followed the Severe or earnest Inhibition. Then he (as one overcome) slept or swouned, which the Divine Life in the Resurrection knoweth not.

3 He slept to the Angelical World, and awakened to the outward; for Sleep is a respite, or an arrest of the exercise of the Divine and Rational Faculties: also, as Death is to the Elementary outward Life.

4. Not that it was imposed by Power without him from foreign Will and Ne∣cessity, but was a necessary Supplement with reference to Adam himself; which is the thing meant and taught us by this deep Sleep which God is said to have caused to fall on him.

Q. 63. How was the Wife or Woman made out of Adam? What doth the Rib [taken] out of his Side signifie, of which God made the Wife, as Moses writeth?

A. 1. Moses saith, God took one of Adam's Ribs out of his Side and thereof made a Woman. Will any understand the Text so grosly as that his Bones were then as ours are, dry, dead, rocky, obnoxious to the penetration of Fire, disso∣lution of Time, &c. Such a Thought is rather applicable to Bestiality than the Eternity.

2. We are therefore to know the Rib whereof the Woman was made, signified part of Adam's Strength; for such were the Bones he then had, and not such dead petrified, weighty Substances as ours: no more than his Flesh, which was created for Eternity was like our Bestial Flesh, at the Root of which is a Worm.

3. And because Adam's Bone or Strength was a Composition of all his Essences, Principles and Properties; therefore it is rightly said, a Rib, or Bone and Substance: nor is it any new Phrase to put one part for the whole, the Scripture abounding in all parts of it with that manner of speaking.

4. Also that it is said to be taken out of Adam's Side, may signifie the procedure to be from the Noble and Central Part, and into the Side literally did enter Longi∣nus Spear, when the Lord of Glory was Crucified.

5. Eve was that Child which Adam should have gloriously produced, which had he done Divinely, Powerfully, Actively, Magically (according to the excel∣lency of his Creation-right) it might have been call'd his doing it awake; then also had that Child been as compleat as himself: but being brought forth by an assisting Power, and (as to him) passively and unknowingly may we be call'd his Sleep; therefore less vigorous and perfect than his own Structure. Thus the second Temple which was raised in an Eclipse of Times, could not reach the ex∣cellent Fabrick of the first Temple.

6. Yet, forasmuch as Eve was brought forth (though in some weakness yet) with no offence to the Modesty and Virginity of the Divine Sophia of God's Wis∣dom; therefore was she Holy, though by the reason of her feebleness, very near to a precipice of Danger.

Q. 64. Did Eve also receive a Soul and Spirit from Adam's Soul and Spirit, or a n•••• strange one, peculiarly or severally given of God?

A. 1. Had nothing been taken from Adam (whereof to make Eve) but a Rib, and that had been such a Bone only as ours is come to be, Eve's Production had not been from all Adam's Essences; but such she was, only Man hath most espe∣cially the ••ir•••• Tincture, and Woman most especially the Lights Tincture. The Man more of the f••••••t, or Soul•• Principle, the Woman more of the second or Spirits Principle.

2. Thus Eve cannot be said to have a Soul and Spirit new and peculiarly from God; but to partake with Adam of the same Soul and Spirit, as may be proved as follows.

3. To deny Eve part of Adam's Soul and Spirit, because for her Structure the* 1.80 Text only mentions a Rib, would with like force argue that she was not of his flesh.

4. If Eve were not of one Soul and Spirit with Adam, their Posterity must either* 1.81 (every of them) have new created Souls, and so be unconcerned with their first Parents Transgression, or uninclined to their immediate Parents Good or Evil habits: The former of which, opposeth Religion; the latter, Sence and Expe∣rience: Or else the Children must have each two Souls and two Spirits, one from each of their Parents, which were a Solecism, and morally a Contradiction by making two Eternities.

5. If the Woman had another Soul and Spirit, then that with Adam it must be* 1.82 out of other Principles, but other Principles whence Soul and Spirit can be, there are none; for it were as absurd to make new Eternal Principles, as to make new Gods.

6. If the Soul and Spirit of Eve had not been one with, and part of that of* 1.83 Adam's, then the Lord Jesus, who took a Soul from the Virgin Mary, had not taken Man's (or the Male) Soul, and so Men were not redeemed, which is contra∣dictory to Law and Gospel, Faith and Reason.

Q. 65. How was the dividing of Adam into the Wife or Woman effected?

A. 1. Had the parting been natural, genuine and according to the blessed Para∣disical state, it had been as voluntary and delightful as is the Sun's diffusing its Radiance, or the Olive tree and Vine putting forth their Fruit.

2. But the Text calls it [casting him into a deep sleep] so as the Phrase may be compared to the manner of Chirurgeons, about to make some deep Incisions which the subject of their Skill would not without great Impatience, if awake, permit.

3. And whereas Moses saith, [took out one of his Ribs] signifieth a violence and force, not only as before without the Privity; also not only without the consent and concurrence of Adam, but implyeth some unwillingness in him, and may be compared to the cutting the outer and inner Bark of those Trees a little above ground, whence issueth the Rosin; and those also yielding Frankincense, or drawing the Blood of a fruitless Vine for some singular use.

4. And the Phrase of [closing up the flesh again] signifieth, there to have been a rending, wounding, or laceration of Adam, all against the Nature of a Blessed Eternity; which may be likened to Gardeners rending the Roots of Flowers, or cleaving with a hard Wedge or Pin the Roots of drowzy Fruit-trees.

5. So that from the whole, 'tis apparent, that, whereas Adam was created per∣fectly with both Tinctures of Fire and Light, Masculine and Feminine in Virgin Modesty, Purity and Chastity; which appears in the 45th Answer, that he was to have propagated a Progeny and Virgin holy Race out of himself, is proved in the 54th Answer.

6. That he did not so is apparent; That therefore the Woman was separated from him by a Holy Violence, is evident by the above Discourse; and that the Fiat took not only part of one part of him, is proved by the last precedent An∣swer, but part of every part; and it is visible, that though the Woman is the weaker part (which should strongly incline Man compassionately to bear with her, affectionately to assist her, earnestly to Pray with and for her, she being and bear∣ing the weaker part of his Essences) yet hath she every of the four first Forms of

the Eternal Nature also, every of the Principles and every of the Faculties, Powers, Passions, &c. were all as truly imparted to her from Adam, as was the Spirit of Moses to the Seventy Elders, or the Spirit of Eliah to Elisha, but the manner how it was done was much otherwise; being unknowingly, as to him, violently, and with notable penetration.

Q. 66. Why did Adam presently take his Eve to him, and said she was his flesh? How could he know her?

A 1. If a rent or cut divide the flesh of a living Creature, both parts earnest∣ly will to attract each the other, and sement; with like Reason did Adam take his Eve; for while he was whole, and married to the Divine Virgin of Modesty, the Wisdom of God, he remained as the Sun in a Cloud, not doing what he was en∣abled unto.

1. But changing Love for Lust, his heavenly, dear, modest Love, Delight, Joy, and fixed Satisfaction, hath now a great aloy of Astral Precipitancy, Fancy, Im∣modesty, and deceivable seeming Satisfaction; for the Tinctures, when thus di∣vided into two distinct persons (tho' as yet not throughly infected, but having only the above aloy) expected to find each in the other the Virgin of Purity and Modesty, and from that mistake the Magical Ardency, introducing and belonging to the deformed Bestial Image arose and infinuated it self.

3. So when he but saw her, he saith, She is, &c. and straightway without inter∣posing reflection on his former State (for any thing appears) he took her, where was then his Purity and Virgin Modesty, accompanying the Heavenly Man. This declension was so great, that the second Adam was conceived without the Mascu∣line concurrence, bringing again the Purity and Modesty of the Heavenly Virgin, the first Image which Adam had caused to disappear.

4. The Man acknowledged her to be his flesh and bone, and took her, and they were Husband and Wife; and Posterity are told their duty, that the Man leaving Father and Mother, must cleave to his Wife, and they be one flesh.

5. And the Birth of Cain following in the next verse after their expulsion the Garden, yet the Conception must precede, with due gradation of interposing Time.

6. But that the knowing Eve and her Conception are spoken of after the ex∣pulsion, may have this Mystery; as being so unsuitable to the Paradisical State, as not fit to be recorded till after their being driven out of the very Garden.

7. And why might not by the Conception the Woman be the easier swayed to a libidinous tasting the forbidden fruit?

8. In sad commemoration whereof the Tyranny of Womens Lusting so much inconvenienceth them, as not seldom to frustrate the Conception, other times to destroy the formed fruit, other times to impress forreign marks on them, and sometimes the Magical Lust is so rampant and voracious, as like a Storm it blows down the Abortive Fruit, Tree, and all.

9. And for Adam's knowing what and whence she was, the cause is plain, he knew his God, and by That knowledge knew himself, in the same Light discerned her; for his Intellect was very radiant, it must be more bright than Noah's, who (tho' in an ill sleep) knew what every of his Sons had done to him, whilst he so slept, which sleep of Noah's is a pregnant figure of This sleep of Adam's.

Q. 47. What was the Serpent on the Tree of Knowledge of Good and Evil which de∣ceived or seduced Eve?

A. 1. The less is requisite to answer this, because the blessed propounder in His own Answer to This 8th Question shews what the Devil is; and in His An∣swer to the 11th Question saith what the Dragon is, that strove with Michael. Shortly then, it little concerns us to know whether the Serpent that tempted Eve, were the Old One forming himself into That Animal's figure imitating his parti∣cularities, or whether actuating the very Creature to insinuate his design. But it greatly concerns us to know what the Tempter or Temptation was; tho' Eve should not have known it.

2. The Tempter is a Will resulting from the Central Fire of the Dark impressed Forms of the first Principle, without enkindling the Love fire of the second, thereby becoming separate and broken from the Infinite Inseparable Unity into Self-lust.

3. It therefore imageth it self into a hunger after knowing the multiplicity; (viz.) after entring into, possessing of, or rather being possessed by the divided Pro∣perties of the Out-birth or third Principle, without enkindling the Love-fire of the second, thereby becoming separate and broken from the Infinite, Inseparable Unity into Self-lust.

4. It therefore imageth it self into a hunger after knowing the multiplicity; (viz.) after entring into, possessing of, or rather being possessed by the divided Properties of the Out-birth or third Principle. Will it be said the Tempter should have been character'd, and here is only the Temptation?

5. It's answered, we may know the Evil Tree by the corrupt fruit. Again, the Tempter is dangerous to us for the sake of the Temptation: What could the Fisher do without his Net or Bait? Again, tho' Eve were but little, and Adam less pro∣pense to the sugar'd potion, yet we have abundant thirst, like one in an inflaming Fever desires drink.

6. 'Twas therefore necessary our Second Adam should be able to say the Temp∣ter cometh, but findeth nothing in me. To prevent Ruine, we must imprison our domestick Foes to avoid their betraying us to the common Enemy.

7. Every man is tempted when he is drawn aside of his own lust, and enticed; which saith not only that our own lusts are our Temptations, but that it is what every man is obnoxious to.

8. It is of sad consideration, that many who abandon the Wit, Craft and Sub∣tilty of the Fox in great measure, may yet betray themselves to the curious Art, Contemplative Ingenuity, and Innate Wisdom of the Serpent, falling also far be∣low the Divine, especially in This.

9. That the Wisdom from above is not only good-natur'd, as peaceable, gentle easie to be entreated, full of mercy and good fruits; but is also high-born, (viz.) pure, humble, self-emptying, denying, annihilating, mortifying, judging, condemn∣ing, leaving, loathing, witnessing for God against it self and all others. Adding to Faith Patience, to Experience Hope, with which Faith, Patience and Hope endu∣ring all things, waiting in extremity with quiet resolution.

10. True it is, that much penetrating speculation, and knowledge, natural and acquired for advance of reputation, with improvement of Property and Self-plea∣sing, is the Serpents Dust and Meat, but the former are bits he cannot rellish, they are his bane, poison and death.

Q. 68. Why did the Serpent perswade Eve, and not Adam, to lust after the fruit? What was the fruit on which they both did eat death?

A. 1. Whether an envenomed Shaft pierce the heart through the breast, or through the side, it is equally mortal; Such was the Serpents Temptation, and

Eve might more easily be seduced, because the breach was begun in her very Structure and Constitution by the separation of the Female Tincture. Again, the Woman was as a scattered party, who are more suddenly made a prey of than the Body of any Army.

2. The Temptation might take hold of her most readily, being her self a kind of Temptation, having drawn Adam from his pure, chast, precious, dear Virgin∣state; therefore the Tempter awaited her, and prevailed by a kind of assimila∣tion.

3. Naturalists observe Assimilation effects much in motion, as in the hastening of Bodies to their several Centres, not only in rarity and density, and the ver∣sion of the Needle, but in velocity and penetration; that the Arrow headed with Wood, and the Woodden Wedge shall pierce and cleave Wood by more ready insinuation than Iron.

4. And This squares most with the Apostles humbling charge on that Sex, that the Woman was first in the Transgression, &c. not barely with respect to the Serpent or Temptation it self, but her declension, inclination and propinquity to curiosity, which still is found amongst them, preparing her to swallow the Bait.

5. But I spare them, for the above hints pondered may suffice; rather adding that men should be the more compassionate and assistant, knowing they are Man's weaker part, and of his own Essences.

6. To say farther what was the fruit on which they did both eat Death, little is enough, but refer to the 7th, 8th and 9th verses of the 57th Answer con∣cerning the Tree of Good and Evil; which shews it to be of the third Principle, no better nor worse than That we eat of, yet mortal Poison to their Paradisical Life.

7. And (a little to digress) let it be considered, that the Lord's blessing the Meat when he did eat with his Disciples, teacheth us to know and remember the peril, lest the Evil Properties in the Creation should so steal themselves into our Meat or Drink, as to associate with, heighten and strengthen the Evil Pro∣perties in us.

8. Therefore we find some character'd who make provision for the flesh, to fulfil the lusts thereof; and of the Rich Man, that fared deliciously every day; and of others feeding themselves without fear.

A sin prevailing by Assimilation with our voracious, licencious, wanton Ap∣petites, willingly indulging our selves to forget that the Provisions for our Lord and his Disciples were a few Loaves, and a few little Fishes, and those he multi∣plied or augmented by Miracle, yet the Loaves were but of Barley in a Country abounding with Wheat, Milk, Honey, &c.

Q. 69. What was the sin, and how it is become a sin, that the same is an Enmity of God?

A. 1. What the Tree of Good and Evil was, and why forbidden, the 7th, 8th and 9th verses of the 57th Answer explaineth. How excellent Adam's first State was, is somewhat distinctly in the whole 52 Answer. How he fell, and how low, is touched in the 51 Answer; a review of all which will be eminently assistant to the searcher, and a large contribution to the Answer of this. Yet farther 'tis an∣swered,

2. That as Lucifer and his Angels by imaging in their Bodies the Forms of the first Principle, left the glorious holy 2d Principle, whereby their Tincture became not only impure, ••separate and unclean; but falshood and filthiness in the ab∣stract.

3. So Adam being Ruler (by Creation right) in the third Principle imaged in the Spirit of his Will▪ Mind and Soul, a hunger of the same third Principle, grasp∣ing the shadow (as painted Food) instead of the substantial Quintessence and Bread of Eternal Life, departed out of the Unity wherein he possessed all and every good perfectly at once for ever, into a few little parcels of fading good blended and interlaced with Volumes of multiform exquisite, real, steddy, permanent Evils.

4. What the Will is, the Man is: Thus the Will of Lots Wife's captivating her by the Accommodations of their late opulent Seat; she is by the Astringent Pro∣perty fixed a Pillar of Salt. Also Nebuchadnezzar placing his chief Glory in such stuff as must be rubbish, becomes a Beast or Fowl; for the Magical Will hath (as even in Witches appears) the over-match to the Forms of Elementary and Astral Concretes; because the Magia is the Power of the Will, or Hand of the Mind, ha∣ving its Root in the Potence of the first Principle or Eternal Band.

5. Thus our first Parents, by impressing in their Originally Noble Breasts the Good and Evil Properties, could not retain the Divine Image: As the Eye looketh not at once upward and downward; therefore the pure Love, Delight, Joy, and Heavenly Man disappeared, and the Dead Form resigned. The Apostle saith▪ Death reigned. As Iron, when the Lustre of the Fire is gone or a Lamp extinguished, so no more could he be Divine, and Sensual, Earthy and Heavenly.

6. This departure was his sin, and the impression of Lust introduced the de∣parture. And this eager impression and departure from the second Principle de∣formed his Soul and Body by awakening the Properties of the Good Beasts, which at best are but partly good, and that but transitory; because their Aethers must resume them.

7. The same departure at the same time also awakened in him the Properties of the evil, cruel, voracious, crafty, hateful, wrathful, envious, poisonous Crea∣tures, which, tho' they are resolvable into their Aethers also, yet being ingrafted on his Everlasting Root, they were eternally his, and he theirs.

8. Thus is it an Enmity against God, and had so remained irrreparably (as the the anguish of Frost, and fierceness of Fire are at Enmity against the sweet har∣monious Temperature) had not Infinite Grace inspoken again the word of Recon∣ciliation, which is the promised Seed and Regenerator.

Q. 70. Why did not God hinder it from being effected, being he did forbid it them?

A. 1. The Answer, if full, should open the true sense and plain meaning of God's Predestination, and the Election and Reprobation, which hath so much per∣plexed Mens Minds, tortured their Inventions, filled so great part of their Vo∣lumes, imployed so much of their Time in Oratories and Pulpits, exerted so much Ardency in their Grave Disputes, whereon hath been founded such confidence in their Censures, raised so many curious Distinctions in the Schools, so constant Agitation, different Results influencing their Lives and Demeanour; that it hath been as Sicilia to Rome and Carthage, or the Philosophers Stone in Divinity.

2. And tho' some of each Opinion are eminent for holiness and integrity of Life, innate and acquir'd gravity and Wisdom, happy Education, deep Speculation, yet each party in diametrical opposition of the others Maxims sit down abundant∣ly satisfied with their own.

3. Making Predestination and Reprobation like the Mysteries coucht in the Revelations so folded up, as may stir up mans industry, exercise his utmost abili∣ties, humble him to the dust in his highest flights, teach him not to contemn the minute parts of Divine sparklings, exercise his faith, patience and love, and stir him up to prayer.

4. It may not be expected here should be an abridgment of the controverted Arguments suited to the depth and heighth of the reason, expositions and de∣ductions they have made, or a ravelling into the knotty intricacies and labyrinths, their tacit impeachments of supream Justice, their deriving the Origin of crimes from the Fountain of purity.

5. Instead of all which is recommended to the studious and unprejudiced in∣quirer Jacob Behmen's Book concerning Election and Predestination, where (if the bottom will satisfie) he may find the depth as convincingly evident, as the profundity of the Subject will permit, and the Inquirer penetrate.

6. But not daring to leave it thus; let me be as plain as a Child, and as re∣gardless of content, and in the Lords behalf, and do hope by his guidance, must say,

Our God is perfectly good, one intire Will, not Yea and Nay, but from Eter∣nity and in Eternity never did nor ever can will Evil, for such a will were a breach in the intire Unity; he made man very good, had he will'd him to have been sinfully evil, impotently evil, or penally evil: Either to act evil, be unable to good, or suffer evil, would he have exempted him from these? But contrari∣wise hath monish'd him of his danger, menaced his running thereinto, and when he fell, shew'd infinite pity by gracious power to restore him.

7. To admit a contrary thought of God is ingratitude, to plead for it borders on Blasphemy, and makes us as the Devils Advocates; for Adam's shifting his sin on the Woman, and her loading it on the Serpent, was evil; but for any to cast it on God, is a boldness which the Serpent did not presume on; for we find not him to say God had reprobated him, and therefore he must needs be what he was.

8. Our destruction is of our selves, our Salvation of God. It was wrought a∣bove our conception, and we contributed not to it: But our aversion, as it could not frustrate, so it did enhance the inestimable value of it: Yet our Salvation is not ours without us but wrought in us, with us, tho' not by us.

9. The Christian must simply, plainly and readily obey as little Children do; a Father calls his Children, they ask not, whether tho he calls them all, he wills that some only should come? But all, one out-running the other, according to the degrees of strength hasten to him: He bids them go this or that way, they go, calls them out of the dirt, they come: This Food they eat and that they forbear; for he tells them this is good and that will make them sick. They play with a Bird, but fly from a Toad; for he saith this is harmless the other hurtful. They admit not the least thought that he saith one thing, and hath a secret con∣trary will.

10. And certainly all Mankind are more truely Gods Off spring than a natural Child is of his immediate Parent, and are accordingly all call'd upon.

11. Gods Voice is in Mens Hearts, Ears, before their Eyes, they are surround∣ed and inclosed in it, and penetrated by it, sometimes it stops mens career, here it whispers, anon it thunders, there it leads, by and by it draws or drives, to one it glanceth convictions, to another it gives succours, one it warneth in his sleep, another in his solitudes.

12. Thus it strives with man, wrestleth to Gain him, standeth in the door of the Soul, calling all the day long from Morning to Evening of our Life, and where it is not hearkened unto it withdraws, and is grieved at resolute impeni∣tence, and that ceasing to strive is call'd Gods hardning, leaving the Soul a Briar or Thorn; for where men mistake wilfulness for wisdom, and become not as a little Child, that wisdom is their snare and seducer.

13. Thus we see so astonishing grace and condescention is in the Mighty God,

that he is greatly desirous, exceedingly concern'd and sollicitous to restore his dis∣appeared Image in Man. It is not therefore a cross direct force and violence to the Scripture which saith of Christ, he tas••e death for every man, to restrain it from many, yea by far from the greater number? Do those that so restrain it speak the thing that is right concerning God? Ought we to believe God or such contradictions?

14. Let us consider that to have made Lucifer and Adam unalterably what at first they were, had been to have made them more than Creatures, viz. rather Gods; or else less than Inferiour Creatures, (viz.) with Imprison'd wills. But there is no room left to doubt that the true Interest and Highest Good whereof any Creature is capable, is to be what the Gracious Creator designed him.

15. Let us be so plain as to make the Precepts of our Gracious Lord to be the best comment and discovery of his own Glorious Sublime Nature. I am to be∣lieve evil must not be done that good may come, and that this Principle is de∣rived from the Holy God: May I yet believe that from the same Fountain issued reprobation of an indefinite number of Angels and Men compelling them to be really guilty black Criminals, abandoned wholly to hardened sinful resolutions, adverse blasphemous will, and to be fuel for everlasting Burnings; that the good of shewing his power and wrath might thence be extracted.

16. The will of the Father is the reason of the Child. And God commands me to forgive, that I may be like him, do good for evil: And that I, who am less than a drop to his Infinite Abyss and Ocean of Mercy, should yet shew so much Mercy, as to help the Beast of my Enemy fallen under his Burthen. How can I then think that this God of Infinite Bowels did from Eternity reprobate any of his Intelligent or Rational Children and Creatures to be Back-broken, or design snares and pits into which they must necessarily fall and be precipitated?

17. It is written what if God willing to shew his wrath, &c. having endured* 1.84 with much long-suffering the Vessels of Wrath fitted for destruction. It saith not that God fitted them for destruction: But it saith of God, that he had endured them with long-suffering, but in ver. 23. It is written of the Vessels of Mercy that he, (viz.) God had afore prepared them unto Glory; which distinction is very weighty and significant.

18. Again the Judge himself tells us the manner of the great irrevocable sen∣tence,* 1.85 (viz.) Come ye blessed of my Father, inherit the Kingdom, &c. But in ver. 41. He saith, Depart from me, ye cursed, into Everlasting Fire, &c. But saith not, ye cursed of my Father, as before ye blessed of my Father, signifying evidently, that men* 1.86 make themselves accursed which deserves heedfully to be pondered. See the an∣swer of the fifteenth Question throughout particularly the ninth verse.

Quest. 71. How were the Eyes of Adam and Eve opened that they saw they were na∣ked, which before they knew not?

1. It is manifest Adam and Eve were an Image of God in all the three Princi∣ples, but they should have lived a re••igned life in the second, contemplating the Greatness and Glory of God in the first Principle, but not have entred into it, as Lucifer had done, also should have seen how the third did Image God, and over that Adam was to rule, but not subject himself to it by becoming an Image of it, or receiving nourishment from it; for his so doing (as in the foregoing answers hath often been inculcated) the transitory Food having in it the divided proper∣ties, is Bestial, Mortal and Putrefactive, and Adam and all his Off-spring be∣came thereby as the Beasts.

2. Therefore entring into that unsuitable state their Eyes were opened to behold

their Nakedness; for they were appointed to a Paradi••ical Glorious state, else they had been furnished with Hides, Fleeces, Furrs, Feathers or Scales.

3. But falling into the principle for which they were not provided, they were as naked and unfit as we are to fly into the Air, whereto Wings are requisite, or to live in the deep, whereto Fins and other peculiarities must adapt Crea∣tures.

4. But their Eyes were so open'd to the Out-birth, as shut them to the Divine Birth. My Hand is but a small part of me and given me for good uses, as was the third Principle given them, but with my Hand I can hide the whole Heaven from my Eyes, and so did they; for by shutting the Divine Eye, they opened the outward dark one, as on departure of the Sun we see the Houses, Trees, &c. obscurely.

5. Had I lived in the time before Adam's death, and had spoken with him, I might have found him groping by the strength of his memory after the things which I should have sued to him for the knowledge of; all which he by the infal∣lible Light saw distinctly, and had exquisite knowledge of before he Fell: Like one who hath a Candle in his Room, and seeth every thing plainly, but that once extinguished must by memory direct his Feet and Hands to grope out any thing he would find.

Q. 72. What was Adam's and Eve's Shame, that they hid themselves behind or by the Trees of Paradise? Whence came their fear and terrour?

A. 1. When they had imagined into the third Principle, that is so far pene∣trated into it as to Lust after it; then did the Eye affect the Heart, for the strong Magical Will and Mind conforms the whole Man; especially the Body which is as the shadow of the inner Man, who is the Substance.

2. This Lusting, when it proceeded to actual Eating, awakened the Properties of the first and third Principles (that is the Hellish and Bestial) in the innermost Man, which was before irradiated with Divine Love, and true Sublime Wisdom, filled with the Spirit of Holiness, Tranquillity and Angelical Excellencies: this most inward Image of God (according to the second Principle) was invaded by the inletting of the four Forms of the first Principle, which compose the King∣dom of Wrath.

3. Their outward Man given them out of the one Element (whence proceeded also the Astral World) receiv'd by the awakened Lust the Will of all the Evil Beasts in the divided Properties; as of Goats, Cocks, Boars, Bulls, Foxes, Dogs, Wolves, Bears, Tygers, Lions, Crockodils, Vultures▪ Serpents, Vipers, Toads, &c.

4. Thus, Man who was the Quintessence and exquisite Abridgement of the Creation as to the third Principle, in having their total Energy in pure Heavenly Harmony without Admission into him of any of their divided Evils: now by Lusting hath taken into him every of their hateful Properties, and become a Beast of all Beasts.

5. For their imperfect Evil Properties by Transplantation into his excellent Na∣ture are sublimed into real Wrath and Obstinacy, and Premeditated Rebellion against the Kingdom of Divine Love and Grace? defiling him with bestial Lusts; which in them is filthy, but in him sinfully so.

6. And Adam and Eves Body which was heavenly before, hereby became dark, opake, sluggish, bony, deadish and fragil, obnoxious to wounds, sickness, the Turba, Mortality and Dissolution into Ashes.

7. No wonder then their shame, horror and fear should drive and pursue them to hide behind the Trees, from that glorious Face, whence they had

withdrawn themselves, and before whom they were no longer able to look up.

8. For their Monstrous Image was notorious, even such as made them con∣temned by the very brute Creatures; who withdrew theawe, fear and service from them, which they were to have paid, they were scorn'd by the Devils, a shame to themselves; how much more then were they sunk in the All-observing Eye of the Infinite God.

Q. 73. How did Adam and Eve really Die in the Fall to the Kingdom of Heaven and Paradise, and yet live naturally to this World?

A. 1. To answer this, it must be told what the Life of God was in Adam and Eve, which Life consisted in an entire Union with the Universal Will; which Union is so absolute, compleat and perfect, tha•• the Holy Angels and Blessed Men may be said to have no Will at all, and their Unchangeable Happiness is their re∣signed Life, wherein they lose themselves, and find all for ever.

2. As a Family is wholly at the guidance of the Lord of it, so are they; but on setting up an adverse Will, the makers of the breach dye to the Will and Con∣duct of the Father of that Family; and those making themselves their own Lords, cut themselves off from the Family.

3. Or as a Twig while it continues in the Fruit-tree hath one Will with the Tree; but when once it is rent off, and grafted into another Stock, it gets ano∣ther Will and another Life to bear other, be it bitter, sour or otherwise Evil, Fruit.

4. Thus Adam and Eve impregnated themselves with the third Principle, recei∣ving a bestial Life from it, and putrefying Nourishment; their Divine Will, Ap∣petite and Knowledge did thenceforth immediately Die and was Extinguish'd. Thus a well Educated Child apostatizing from his first Principles, degenerating into contrary Practices, dyeth to them, and loseth his first Love.

Q. 74. What was the Voice of God in the Word when the Day grew cool? How did God recall Adam? How is this to be understood?

A. 1. By the cool of the Day, is understood the time when Adam's Eternal Day was grown cool (that is) his Temperature was faln to Extremities of heat and cold: also alluding to the End of a Natural Day, which though hot, closeth coldly.

2. By the Voice of God, is understood God's Anger in their Essences; for they had awakened the Turba or Wrath in themselves; Heaven they were at Enmity with, 'twixt it and them was a firm inclosure of a whole Principle, they might see Devils deriding them, and Fear the Fate of Lucifer, the Holy Angels had quit all intercourse with them, nor could they help them.

3. While this sad Knell was rung them, their Fear of God's Voice was not only at that of his Wrath in them, but that of his Love and Pity, to which they were estranged, such as the Earth trembled at when the Blood of the Lord descended on it from the Cross.

4. The Voice of the Lord moved and walked in the Gates of the Deep, in Fire and Light in the first and second Principles, and recalled them. But concerning the recalling them, the following Questions will require to Discourse of.

Q. 75. What is the Seed of the Wife or Woman, and bruising and Treading upon of the Serpent? What did God speak or breath again into them? Was the same nothing else but an ou••••ard Promise, or an Incorporation of the effectual working Grace?

A. 1. The Womans Seed is not the Fire Soul, which standeth in the first Eternal* 1.87 Principle.

It is not the Astral nor Elementary Principle or Power arising thence.* 1.88

It is not the Eternal Son of God ▪ the second Person or Divine second Principle, though the Lord in humbling Himself, to take our Nature, often calls Himself the Son of Man.

It is neither of these; for the first is too hot, the second too cold, the third infi∣nitely too high.

2. But that which is properly the Seed of the Woman here intended, is the Heavenly Humanity, or true Virgin Image of God, the pure Sophia consisting of Divine Wisdom and Modesty, which was Married to Adam till his Transgression made a Divorce.

3. This is that Grace which was here again inspoken into Adam and Eve, and this is the Pearl which is to be searched after with all diligence, which was not only barely promised but brought in the Word, and ingrafted into the Light of their Life.

4. This is the Lamb slain from the Foundation of the (fallen) World, not only intentionally but actually; for being in every of Adam's Offspring witnessing for God, was resisted and slain in its strivings with the old World and down∣ward.

5. But where-ever the bent of the Will inclines to obey and subject it self to the Divine Councils, in such was restored the joy of their Salvation, ever pointing at the Lord, who being the true Son of the Virgin, in the fulness of time bringing this Virgin by taking Maries Essences, consisting of all the principles and properties and making of two one, by that power which is able to subdue all things unto himself.

6. But so heavenly and pure is this, that one that hath it cannot shew it to one that hath it not, much less give it to such; but he that hath it can stammer and speak by parcels, and darkly by Parables, for such what he saith will seem, tho' it be not far from every one of us.

7. He can give the other some directions where to dig for it, also what it is like, and what it is not like. But Men are exceedingly perverted from it by the many Images their Astral Spirit imposeth on their Understandings: So that the Invitations of pure, simple, and self-emptying Truth can hardly get audience, more hardly obtain to be considered and penetrated, but with highest difficulty get obedience from us, and due Soveraignty over us.

8. Men use their outward Senses so much, and are so full of Objects occurring to them, that they are strangers to the very existence of the Inward Sences, for∣getting what the Apostle saith, That which we have seen with our Eyes, heard with our Ears, and our Hands have handled of the Word of Truth, &c.

9. The Men guided chiefly by the outward Sences are Sensual and Brutish, and yet too much of that sticks to us all: Such Maxims will not believe a Rock to be a shadow, and Faith a substance; they consider not that Visibles are transient, and that which is not seen is Eternal, whereof Faith is the evidence.

10. Thus is the Lord from Heaven call'd the Son of God, Son of Man, and Seed of the Woman, and is so at once perfectly and unchangeably.

11. And fallen Man when once reunited to God by the death of the monstrous Image, and restored to this new, first, pure, Virgin Image, are by this Seed of the Woman made the Sons of God.

See more to this purpose in the 81st and 90th Answers.

Q. 76. What is the Curse of the Earth, what is thereby brought to pass?

A. 1. This Earthy Globe is very much unlike to what it was; as our Bodies are also to that Adam's was; for as Adam's Body was the Epitome of the whole Out-birth: So this Globe was an Image of the Astral World, and all the Proper∣ties, and the Divine Principle did penetrate it as the Sun doth the Fruits, so that the Earth was as much paradisical as it was capable to be, but it had these bounds.

2. That it could not be purer than the Root whence it proceeded, (viz.) the* 1.89 Astral and Elementary, and of those Heavens it may be said, they are not pure in his ••ight.

3. That it could not be more permanent than its Root, and none doubts but* 1.90 of these it may be said, they shall pass away, and be folded up as a Scroul.

4. That it was a compaction of the Mass of the Salitter, Sulphur and Mercu∣rius* 1.91 of the deep, all of which were much darkened, corrupted and confused by the Fall of the Angels.

5. Yet was this earthy Globe in its first make before the Curse very Beautiful and Good.

6. And as in Mans Body so much of it is dead, hard Bones, foul Guts, stomach and gross Flesh, so that its first contexture seems worn out, yet it was and shall be glorious, though sown in dishonour.

7. Thus also this Globe consisting now of much raging deep, the unhabitable frozen North and South Extreams, other parts of parched Wildernesses and De∣sarts, also rocky useless places: and barren Heaths, sandy and Montainous Ter∣ritories: Yet is a remainder of Fertility and Excellency here, seeming to be left so, to shew something of what once it was; as Vespasian is said to have left two or three Towers undemolisht tho' desolate, to shew what Jerusalem had been.

8. The Earth before the Curse must have known no sterility, the Air no storms nor intemperature, the Seasons no unhealthiness, the Brute Creatures no hostili∣ty nor hurtfulness.

9. For tho' the properties were in all, yet had the Gracious Creators blessing so ordered and bounded them, that they could not be manifest to divide and dis∣cord among themselves; for the good properties had the Dominion, and the o∣ther were serviceable in their places to the great ends of the Creation, viz. That the Divine and Spiritual World might be expresly Imaged in such exact order as the great variety of the Creatures and Creation were fitted for.

10. But Eve and Adam biting the Apple divided the properties so that the evil became prevalent and the good (disturbed thereby) could not influence as be∣fore, and Gods withdrawing the Vertue and Influence of the Spiritual World from them the transitory Creatures which were of their own Nature passive, be∣came penetrated throughly by the evil: Thus those of hot, and others of cold quality were made such, in an intense degree, and consequently destructive Poy∣son, and Venom also in Vegetables, thus came the destroyers in the Earth, Air and Seas.

11. Adam and his Race should (if they had stood) have been as the Angel which John saw with one Foot on the Land and the other on the Sea; so should Adam and his Race have had one Foot on this Principle, and the other on Eterni∣ty, but transgression set us adrift and sunk us, and for our sakes the whole Creation.

Q. 77. How was Adam and Eve cast out of Paradice into this World? What was the Cherub with the naked Sword before Paradise?

A. 1. Job from Opulency and Renown, washing his steps with Butter, and the Rock poured him out Oyl, falling to Nakedness, Sores and Contempt, had this vast disproportion to Adam's Fall, that his Inward Man not only retain'd stability but shone the brighter.

2. Nebuchadnezzar's degenerating and transforming into a Brute, was also ex∣deedingly disproportionable; because he had little to lose, wanting the Indow∣ment, especially the Internals wherewith Adam was glorified.

3. And Men that taste of the good Word, and of the powers of the World to come, yet after that fall into final Apostacy and Darkness, which from the best a fallen Man as Man can attain, to the worst a damned Sinner fa••ls into, hath yet a great disproportion to Adam's Exclusion had not Infinite Grace interposed; for, as no Sinner mounts higher than feigned Happiness, but Adam's was real and sublime, so no Damned Wretch sinks more or comparatively but few with him, but Adam sunk a World, which must add to him a world of Woes.

Thus far I have digressed to give some glimpse of the greatness of the Fall.

4. Now to shew how they were ejected Paradise into this World, the review of the 71 answer will be very helpful. We must farther know that it was not a pre∣cipitance from a more lofty to a more low or other local station, but a departure out of one principle into another asleep or dying a Nescience or Oblivion of Divine Tranquillity and peaceable Fruition of Eternity, and an awakening to the Turmoils, Impotence, Discords, Pain, Care, Sorrow, Enmity and Anguish of Mortality and Confines of time in the third principle or Out-birth, and by an In∣violable connexion fixed to the Everlasting wrath of the first principal or dark Abyss.

5. To know now what the Cherub and Sword before Paradise is, it must be fore-known that Cherubims signifie Images, (viz.) Gods Image particularly that of his Justice, that is Gods Righteousness and severe Justice this hath a Sword cutting off or away whatever cannot stand in the proba, all such are as Fuel to that Flaming Sword.

6. Will any say these are Novel Allegories, not demonstrable but of uncertain sound, let such consider, 1. What we fell from, our Reason saith from a pure state, capable of Eternity. 2. What we fell into, our Sences answer to an im∣pure Bestial Mortal one. 3. How may we re enter, the reason common to all rational Creatures, tells it may not be by the old filthy Garment we thus got, for a weight that presseth us down must be put off, if we would rise again, what thus we foolishly put on, we must wisely put away.

7. The Sword of Divine Justice cuts off the Monstrosity, because the Mortal Earthy cannot enter the Heavenly. Having put on Immortality it may, but that Robe is Christs Heavenly Flesh and Blood, his Holy Heavenly Body, or Gods Body, in this we pass the Cherub.

8. But this Cherub and Sword is in us. Thus the Lord saith, No man hath ascended into Heaven, but he that came down from Heaven, the Son of Man, (he saith not the Son of God) which is in Heaven; for the Divine principle was not only in him, but he in it, and he was it.

9. Let us know Heaven is in us (viz.) the Divine principle is in us, yet we may be far from being in it, until following the Captain of our Salvation we yield (in his strength) to have our Earthy man Crucified; otherwise keeping

our Right Eye, Right Hand or Foot, we with both Eyes, Hands and Feet shall be Excluded; shutting our selves out for ever.

This 78th Question begins the Fifth Grand Distribution.

Q. 78. Why was or did the first Man Born of a Woman become a Murtherer?

A. Before Eve's Conception of Cain the following things did precede, viz.

1. Adam's non-exerting his power to produce a glorious Race of Intellectuals to succeed for ever the room of Lucifer's secluded Angels, which defect of Adam's came from his somewhat declining to the third principle, and Eclipsed his Magi∣cal Vertue and Lustre.

2▪ Next follow'd the dividing of the Tinctures, and thence forming Eve.

3. The departure of Adam and Eve from the pure Virgin Modesty, and going into the wanton Lust of the Out-birth, or Beastial principle, making a false Tincture.

4▪ A Self-will to Rule, for Eve would have been a Goddess; hereby making an evil Root.

5. Thus tho' they had in them the word of promise in its own principle, yet leaving the resignation they walk'd in their own will, strongly drawn by the four Stars of the first principle, also by the Out-birth or third principle; thereby making an evil Tree.

6. This was the Tree, now what fruit could be expected from an Evil Tree but evil. Is the Tincture spoil'd, the Root must be Infected, the Tincture through the Root Influenceth the Tree, and the Tree affects the Fruit. Thus in them the Fires Tincture being strong, suck'd to it the Bestial Out birth, their Will remain∣ed no longer in the resignation, but was a Self-lord, and joyning in the four forms of the first principle, becomes a raging Murtherer.

7. To which Eve would stir him up, who her self had at first an aspiring law∣less Will, also mis-judging her Son Cain to have been the promised Seed which should subdue the Serpent, she might cocker him to lordliness and power, whence he might be provoked to Jealousie and Envy, lest his younger Brother Abel should usurp the Soveraignty, the rather seeing Abel's Sacrifice accepted and his own re∣jected.

8. And the Serpent who had an open Door into Cain's Essences when his False Tincture operated in him, was no less active to poison him, than he had been to infect and deceive Eve.

9. All which is a dismal prospect to all living in Beastly Lusts, a startling check to all Immodesty, a sad consideration to all Conjugal Irregularities, and a serious Looking-glass to all, for all that are or shall be Born of Women.

Q. 79. What was Cain and Abel's Offering? Why did they Offer Sacrifice? What did they do thereby?

A. This Question hath three parts requiring respective answers, which seems most proper to be distributed thus, the first and third together, and after to speak to the second part.

Q. 1. What was Cain's and Abel's Offering? And what did they do thereby?

A. Moses saith Cain brought of the Fruit of the Ground, Abel of the Firstlings of his Flock and the Fat of them.

2. We are to understand that Mans Fall had brought him to be Earth; for his Body which was out of the Heavenly Eternal limus or substance became vile, ele∣mentary

and bestial. Now in that Body, and in the Matter Sacrificed, was a double parity and likeness, viz. both in one Principle, and both under the Curse.

3. Again, we are to understand that the Soul tho' since transgression is as sub∣tile and immaterial as a will: Between which since the Fall and the Angelical powers (by the Ministration of whom the Law was given) is as to the Souls ori∣ginal a parity, but as to the erroneous bent of the Soul a dissimilitude.

4. Now to introduce the Soul into the Universal that it may be reclothed with its disappeared Body it had of the Heavenly Limus (the Image which the Son of the Virgin restoreth, wherein the Blessed after the Resurrection shall be cloathed) the Soul must have Matter as a Medium, it self being Spirit, whereby to reunite to its true rest, which Medium must be the Divine Substance.

5. Thus the Fire from Heaven (representing the Heavenly Substance) laying hold on the Unctuous Property in the Sacrifice and Fuel) representing the remain∣der of the Right Humanity in us) converts it into its own Magical flaming Pro∣perty of Seraphick Love, figuring the Resurrection, and the destroying the gross Earthy part, separating its Form into Ashes and Vapour, figureth the cutting off of the monstrous Bestial Image by the Sword of the Cherub, because That can∣not enter Paradice.

6. The Smell in the Sacrifices is the Sulphur of the Body which requireth the sweet Incense of the Divine Property to perfume it; the Tast is the Saline Spirit of the Out-birth.

7. The Offering and Transmutation thereby, signifies the dying to Self-will, and uniting to▪ and living in the Universal Holy Will, whence Man was strayed. Quite cross hereunto Cain dying to the Resignaation, and living to Self-labour Will, and Agitation in his Tillage found no acceptance.

8. Whereas Abel giving himself up, or losing his own Will, was taken up in∣to and found all in the Universal Will; which is an Eternal Truth, not specula∣tive, but real and practical through all Ages, here and in the World to come, the ever enduring Divine World.

9. Now for the second part of the Question, Wherefore did they offer? A. If* 1.92 the Answer of the other part of the Question be well pondered, this is also an∣swered; for Man being strayed, cannot be brought home but by dying to Self-will, which the Offerings did clearly represent, as hath been shewn.

10. Yet may we not think these and others of the Antients did This without Divine P••ecept, tho' not recorded when or how given, till after the coming out of Egypt; for God rejects our Will, and weans us from it, as the Sacrifices evi∣dently demonstrate; so the straying Self-will may be deemed Captain of all the Armies fighting against God.

Q. 80. Why was Cain's Murther for the Offering sake? What was the ground of it? What Type are these two Brothers?

A. 1. In the immediately preceding Answer is shewn what moved Cain to murther Abel; which the Apostle saith was, because his works were evil, and his Brothers were good.

1. There being predominant in the Soul of Cain the four Forms or Stars of the first Principle, he did not by dying to their prevalence enkindle the Love-flame of the second Principle; because it is done only in the Resignation whereto he would not bow his Will: So that all the discording Properties might in him have met in a Harmony by enkindling in them a Light Joyful Lustre.

2. Therefore was it that the Spirit of his Mind remained in the wrathful Dark

Fire Principle, to satisfie, allay and quench his immoderate Lusts ready to pro∣ceed to a Hellish Anguish; he would in That Spirit suck in the third Principle by his labour and tillage, yet would hypocritically offer That to the Lord.

3. He might climb up in his claim of Primogeniture, to a Will of Prerogative over his Brother, and when he not only fail'd of Precedency, but of Equality with him; for that Abel found merciful acceptance, whilst his Offering was rejected; his Countenance fell, his Pride finding a repulse, turned him to Wrath, That to Envy, and That to Murther.

4. Thus the Parents Disobedience is visited by the wickedness of their first∣born.

Now what Type these two Brothers are, is evident: They were both Sacrificers, only Cain had no more but the Form of Religion and Devotion, joyned with a hatred to him who had the Form as himself, but had the Power like his God, which makes men as distinguishable from others, as the accepted Offering was from the rejected one.

5. Cain is the figure of all who causlesly hate another; for That being in the heart, is heart-murther, if it enflame the Tongue but to detraction, it hath one considerable aggravation, if it move the Brain to devise mischief, the Foot or Hand towards doing it; it is still greater, if it perpetrate the purpos'd Evil, 'tis heavier yet.

6. If it extend to many of the True Worshippers, or (if it could) to all, it is become the Blackness of Darkness; drawing on themselves all the righteous blood-shed from Abel to the day of doing or willing the Evil.

7. What need much be said, the Hunter or Persecutor is known; for tho' the Goatish Creature may undiscerned associate among the Sheep till the Judgment of the great day, yet the Wolf is notoriously distinguisht from the Lord's Flock of Lambs.

8. They are the figure of the Christian and Antichristian Churches to the end of time. Also here to the considering mind it is evident, that cruel Persecutions rise not but from the strong, stern, lofty, bitter Forms of the first Principle, who are so cruel each to other in an Intestine Wrath, that it is exceedingly more facil for the Sons of the Humble Light Principle, sweetly to yield up themselves a Sa∣crifice, than for the Evil Ones to perpetrate it, and still or quiet their own cla∣morous Consciences in and after the fact, but such bitter persecuting Spirit exist∣eth not in, nor resulteth from the third Principle or due Natural Magistracy.

Q 81. In what Grace was the first World saved without the Law? What was their Justification?

A. 1. Tho' the 75th Answer contributes much to the solution of this Question, yet the more plain, full and direct Answer of this is, That the Lord Jesus Christ, the Eternal Almighty Son of the Father, was, and is, and is to come, the only alone Redeemer, Justifier and Saviour (by him, for him, are all things, to whom all Knees shall bow, and all Tongues confess him) by uniting the Heavenly Hu∣manity to the Seed of the Woman.

2. In the Volume of the Book it is written of Him: He is in His own holy Prin∣ciple in the Light of the Life or Heart of every Man that cometh into the World; He cannot be comprehended by space; for all Heavens are comprehended by Him; He is a Branch in the Infinite second Principle, whence is the Divine Virgin of Wisdom.

3. He was inspoken by the Father into Adam and Eve at That needful Time as a Refiners Fire, or as the Holy Fire which descended and transmuted the material

Sacrifices, or as a Tincture ennobleth Metals; He is to the Soul as it is to the Body, to the Understanding as the Light of the outward World to the Eye; to the Dead∣ness of the Soul the Animation, Food to its Hunger, an Appeaser to its Tumults, reducing her of meer Grace from the Multiplicity to the Unity; such was He to the Old World; and in the fulness of Time the Divine Wisdom and Purity as∣sumed the Woman's Seed.

4. For at the instant of the Father's inspeaking, Christ did re-implant Himself in the Light of the Life of Adam's and Eve's Souls to dispossess the Strong Man, and through all Generations doth stand in the Door of the Heart of every Child of theirs (none excepted) reproving Sin, warning of the Judgment to come, and Preaching Salvation: This is the Light shining in a Dark place; the name of This is Infinite Love, and it is also the Word of Reconciliation: To Him give all the Prophets witness, and also all the Holy Ones which have been since the World began.

5. Here are no Novelties, nor in any of the blessed Jacob Behmens Writings may such be found. But whereas men have dark confused notions of God, like those of Athens dedicating their Altar to the unknown God; of Him therefore whom men ignorantly worship do Jacob Behmens Writings give a clear, certain, demonstrable and distinct knowledge, and of all things and Worlds; also of all Creatures, from the most holy Angelical Princes of Eternity, to the most despi∣cable excrescence of Time.

Q. 82. Was Cain condemned for his sins? Or whether did Cain become damned in respect of his sins? What was his doubt or despair of Grace?

A. 1. The heinousness of his sin appears; 1. That Abel provoke't him not, who* 1.93 in truth of heart offered, but Cain only in shew; the one really did what the other only pretended to do.

Aggravation, that on fall of his Countenance, and rising of his Wrath, the* 1.94 Lord reprehended and warned him before his perpetrating the fact. 3. Aggrava∣tion,* 1.95 his false and stubborn Answer after he had done it, before Sentence, I know not; Am I my Brother's keeper? 4 Aggravation, his desperate Answer after Sen∣tence;* 1.96 My punishment is greater than I can bear; or, my sin is greater than can be forgiven. 5 Aggravation, that he went out from the presence of the Lord to* 1.97 marrying and building. So that were there no more in the Text, it had left him in a most desperate, forlorn state. His sin therefore under these Aggravations must of its own Nature, and by its own Writ condemn him.

2. But Cain is under a twofold consideration; one as to his own Person, and so he was a Sacrificer, a Priest and Worshipper of the True God: Nor may it be doubted but that the Offering in it self was well warranted; for God's approba∣tion of Abel shews it had Divine Institution; yet was Cain a Worshipper with an Evil Heart; that is, an unresigned Spirit, but a Self-will, and therefore not accepted.

3. Cain is to be considered as a Figure of the Formal Hypocritical Worshippers* 1.98 and of them, 1. Such who pretend to worship the True God. 2. That in the Outward Form of what they do, suit their Worship much according to the Letter. 3. That yet are strangers to the Spirit, Life and Power of Divine Worshipping.* 1.99 4. That have some Outward Dignity, Priority or Authority over the humble, re∣signed* 1.100 Worshippers. As Ishmael and Esau had the Primogeniture of Isaac and Jacob. 5. That they have a strong disposition and preparedness to Anger and* 1.101 Envy against the Faithful Worshippers, and do make all such Approaches to their hurt as they can: As did Balaam and Corah with whom Cain is ranked. 6. Such as when they can hurt or kill, have so great impenitence as hardens them against Self-accusing, and impudence to deny their Evil Facts.

4. Now to close the Answer, It is true, all such Churches or Persons as are figured by Cain, are, whilst they continue unregenerate, seeking to please the Self∣will in a lost, desperate state under the first four Forms, and shut up in the first Principle

5. But forasmuch as God did set a Mark on Cain, thereby defending him against the destroyers; all this may be without his particular personal condemnation.

Q. 83. Why did God make a Mark on Cain, and said, he, or whosoever that slayeth Cain, his blood shall be avenged sevenfold?

A. 1. Cain said, From thy face shall I be hid; also every one that findeth me shall kill me. It could not be the Outward Man there meant, for that could not be hid from God, but the Inward might fall into Darkness, and so be as it were hid. No•• was it the Outward Man that he feared they that found him should kill him; for there was no Man besides him but Adam; but it must be the Inward Man that might be kill'd; for to That there were Enemies enough.

2. The ••ark God set upon Cain must not therefore be understood to be on his skin or flesh, but on his Inward Man, to withstand the Spiritual Enemies; That Mark therefore must be an Opposite Power to that of the Evil Spirits, which must be confessed to be the Covena••t of Grace, Jesus Christ, which was inspoken, im∣printed and set upon him.

3. The Threatning; He that slayeth Cain, vengeance shall be taken on him sevenfold; must be an Inward Vengeance, for Outward it could not be on Inward Enemies; but to be understood thus, that if any Spirit slay Cain's Inward Life, vengeance shall be taken on him sevenfold, that is, Eternally in all his seven Forms of Life.

4. Thus Grace was extended to Cain; nor may we think Cain was the Only Cause of that Murther; for his Propagation in the divided Properties was his first mover; and as Cain had Grace extended to him, he being the figure of the False Church: So is Grace extended by Christ to such of That Church as shall come out of it into the Resignation.

5. And Abel's sincere giving up of himself, as well as the Offering, enkindled the Love-fire in his Lifes Forms (who by propagation was otherwise out of the divided Properties) but therein he was the Figure of Christ's Humble Church.

Q. 84. Wherefore said Lamech, Cain's Successor, to his Wives Zilla and Ada, La∣mech shall be avenged seventy and seven fold; what doth this mean and signifie?

A. This Mystery prophesied by Lamech calls for these Considerations.

1. What he was from Cain; viz. 1. The seventh. 2. Why to his Wives spake he this; viz. because by the Woman came the first Evil and Vengeance: And to his two Wives, pointing at the divided Properties.

2. The next is the thing spoken, I have slain [or would have slain] a man to my wounding, or in my wound,—and a young man to [or in] my hurt.

3. No one is named to have been slain actually, but That and the other Read∣ing [would have slain] signifies an Internal Slaughter. And if Cain be avenged seven-fold, truly Lamech seventy and seven-fold, shews the Vengeance was not against the person of Lamech, as it had not been against That of Cain.

4. Whence we are to know, that the Holy Ghost signifies by the Man, or young Man slain, or that he would have slain the Heavenly Man, against whom Cain was the figure of E••mity.

5. And Lamech the seventh from him saw the holy Power World (acted by the Mental Tongue or Language of Nature) would withdraw, and vengeance

should be taken by the dividing of the High Tongue into seventy Languages, which was done at Babel.

6. And under▪ This Hurt and Evil the World still groans. But where the Divine Power Rules, men speak one Language, tho' imperfectly; but they who are under subjection of the multiplicity, speak Confusion, and run into the Abyss of Dis∣order and Enmity: Concerning which I here say the less, because it will be met with if God will open in any one understanding to answer the 89th Question.

Q. 85. What was the greatest sin of the Old World? or first Terre••tial Human World?

A. 1. Their greatest sin was their leaving the Divine Substance of the second Principle, and going into the Out birth or third Principle; which is only a sha∣dow, figure, image, or representer of the Substance, whereby they mistook that for their chief food which is not so.

2. It is written, All that is in the World, is the Lust of the Eye, the Lust of the Flesh, and the Pride of Life; and they are charged with the Lust of the Eye, and the Lust of the Flesh: And after it follows; God saw that their wickedness was great on the Earth, and that every imagination of the thoughts of their hearts [or desires and pur∣poses] were only evil continually.

3. The Heart is the Parent, the Thoughts the First-born. And as Water is best known by tasting at the Fountain; so is the Heart by the Thoughts, Imagina∣tions [or makings] for so signifies the word Imaginations, shewing Man's Soul to have a kind of Creating Power.

4. And if Man chuseth (as they did) the things of This World for their Chief Good, that his Choice is his God, and his Love makes him to be the Propriety of the thing chosen.

5. Such men are therefore call'd the Children of This World; for that, Man ra∣ther lives where he loves, than where he is. And what Man chuseth for his Chief Good, loves and lives in his desire unto▪ puts confidence in; here during all the Union of the Soul with the Body, That is the Substance his Will feeds on, and That is his, and all he hath for ever.

6. If it be God, it is heightened and perfected; if it be the World, it is more wretchedly depraved; which being a Substance fixt in his Will, the same he shall for ever in••atiably desire, but never reach, and therefore be his Torment and An∣guish in Eternity.

7. Who hath bewitched men therefore, that they chuse not and practise what their Reason cannot but dictate to them (as depraved as it is) to be best▪ And That is That Divine Love and Eternal Life, which Christ in God is more elegible than the Lust of the Eye, the Lust of the Flesh, and the Pride of Life.

8. What cure is there when men depart from God's Goodness? God is but one, and hath but one Son eternally generated of his Substance, and That Son can die but once; our resistance of his Calls, makes God by Ezekiel say, I am broken with* 1.102 their whorish heart, which had departed from me, and with their Eyes which go a whoring after their Idols: Like to what he said to the first World; It repe••ted the Lord that he made Man, and it grieved him at the heart, &c.

Q. 86. What is the Henochian Life? What is become of Henoch? or where ••••th Henoch re••••tined; so also of Moses and E••••as?

A. 1. Not without many haesitations come •• to this (almost singular) Question. Many Recoils from my attempts to adventure speaking of so secret a Mystery: My heart meditateth terror to see it self groveling. But it must be said the Henochian

Life is a Life of Faith; for the Holy Ghost saith, Henoch was translated that he should not see death, and was not found, &c. And tho' the Administration of the Henochian Life be so rarely found as it is, and hath been, and that the Writing on it might seem to anticipate and forerun the discovery of it, yet for the sake of the Sons of Wisdom, to whom only it shall appertain, it is answered, and let such be directed.

2. To consider Christ's Life in the Wilderness, who after his abandoning the* 1.103 Food of the divided Properties in the third Principle forty days (being in the tem∣perature) was then ministred unto by Angels.

Let it be considered that this was no Life separate from the Elementary Body,* 1.104 but as well it, as the Essences of the Soul remained unchanged.

That Hen••ch's Time and Ministration shall be within the Circle of Time, signi∣fied* 1.105 by this▪ that he lived just so many years as are days in one year.

It shall be in and under the six Forms of Nature, not entring (as such) into* 1.106 the Sabbath as himself was, the sixth Generation only excluding Adam, who should so have generated.

The whole Essences of the first Principle, and the whole Elementary Body of* 1.107 the third Principle, (remaining really such) shall be throughly irradiated and pe∣netrated by the second Holy Love Principle, yet so secretly (tho' absolutely) as shall not be reached by the outward Eye.

3. But in This Administration shall not be Henoch's Translation, much less the change or mutation spoken of by the Apostle Paul; but they, tho' being in, shall be yet unknown to the World.

4. To the second part of the Question, What is become of Henoch, so also of Moses and Elias? I readily confess to have an impulse and clearness to speak only of Henoch and Elias, and concerning them,

Do answer; they are no farther from us than the third Principle or Out-birth can be removed: I speak not of Mathematical Distance, but Metaphysically of Prin∣ciples; and tho' the Out-birth or Astral World, in its divided depravity, imageth Hell and Death, blended with the Divine Powers, yet in its due place it imageth the first and second Principles in sweet Harmony, yet still is but an Image.

5. Henoch was not transmuted or risen again, but translated, and hath the third Principle in or on him; it is not as with the Saints, raised at the period of the Sufferings of our Redeemer; for it was with them then raised, as it will be with us in the Resurrection. It is not with him, as with Christ risen and ascended, but rather as with Christ when transfigured, but not wholly so neither; but he is in the Astral Man (without the Turba) a Substantial Image of the Spiritual World in the Heavenly Harmony.

6. It is said of Henoch, Gen. 5. 24. he was not; which is expounded by the Holy Ghost, Heb. 11. 5. he was not found; so and no otherwise is it understood of him and Elias.

7. They are not in highest Exaltation, as those who having laid down their Astral Man, and are raised, receiving it again in the New Body, or Christ's Hea∣venly Flesh and Blood, in the One Holy Element the Divine Substance, whereof the Astral World is the Spring and Image, which Off-spring and Image Henoch and Elias retain, tho' (haply) in the highest Glory the same Image is yet capable of.

8. Therefore was Elias Ministration expected to return, as it did once in John the Baptist; and again his and Enoch's are yet to do. For thus, what the Lord Jesus saith of himself, is in this state also a fixed Truth, John 12. 24. Except a Corn of Wheat fall into the ground and die, i•• remaineth alone; but if it die, it bring∣eth forth much fruit.

Q. 87. What doth Noah's Flood for Sin typifie and point out?

A. It points out the Judgment of the Great Day:* 1.108

1. That shall be (as the other was) inevitable.

2. That Day, after many Warnings through all Ages, shall yet come suddenly, even as the Deluge after 100 years premonition came as a surprize.

3. That Day shall hasten and be shorten'd, even as the other was promised to be forborn 120 years, came in the one hundredth year after.

4. There shall be as safe a Deliverance to all the Children of the Faith of Noah by the Antitype of the Ark, as was the Ark to Noah and those with him.

5. The True Ark of the Covenant having the first, second and third Principle, composing and establishing one Eternal Power or Heavenly World, is typified by the first, second and third Stories of Noah's Ark.

This World will be much less excusable than that was, among a multitude of Instances producible in this; that the Judgment to come is News to few, nor hath been, as appears by this, that tho' in the first publishing the Gospel to the Gen∣tiles many laughed at the News of the Resurrection, yet find we none so doing at the Judgment to come. Nevertheless how few enquire for the Ark; whereas in the first World, the Deluge could not be foreknown but by believing the one only Noah.

1. It figures Fallen Man as followeth; 1. It points out, That by Man's depar∣ture* 1.109 from the Order wherein he was set, his Out-birth over-mastered him, as did those Waters overwhelm all.

2. As Waters, whereof some are sweet, others bitter, fresh, salt, stinking or poisonous, make all one Flood; so all the Properties, when separate, though va∣rious in themselves, make up one uncleanness.

3. It figures the Universality of Man's Apostacy, leaving no Man, nor any part of Man exempt from the general Confusion, like that of the Flood.

Q. 88. What doth Noah's Drunkenness signifie, by reason whereof he cursed his Son Ham?

A. 1. Noah represented Adam several ways, particularly as he was the beginner of the Second World or Monarchy, as Adam was of the First. Again, Record is made of the Names of but three Sons of Adam; (viz.) Cain, Abel and Seth, where∣of one (viz) Cain only bare the Image of the Apostacy. Noah had also three Sons, whereof Ham only bare the same Cursed Image.

2. Adam Lusted after This Worlds Property, thereby falling from his Divine Understanding, Creating, Gratifying, or Living in the Sensual Image, which is sig∣nified by Noah's Drunkenness, which clouded his Holy Image, and uncovered his Shame and Brutish Image, which is so evident as needs no enlargement.

3. Ham was cursed, for he was the Figure of Introduced Bestiality, whereunto the Curse was annexed; This was That False Lust taking pleasure in Shameful Nakedness; therefore of Ham came the filthy, and more than beastly Sodomites, and the vile brutish Cananites whom Joshuah destroyed.

4. But Ham's admission into the Ark shews, that the very Mocking-spirited men are no•• of purpose reprobated, but Salvation is tendred them.

The farther Answer is referr'd to the 34th Chapter of the Mysterium Magnum, &c.

Q. 89. What is the Tower of Babel; and wherefore were the Speeches there altered?

A. 1. The Tower of Babel, is Fallen Man's Confidence▪ his Home and his De∣fence: Yet is a mistake having no Foundation but one continued Cheat; for whilst

Adam stood in the Temperature, he needed no Tower; for himself in God was a strong Tower, standing as the Image and in the Might of all the three Principles and Harmony of all the seven Properties.

2. But when Man had run into the multiplicity of the divided Properties, the Holy United Powers could no longer be imaged by him, as a Branch cut off a Tree retains a little of the worser part, but nothing of the vigour of the Tree. He became a degenerate Plant, and was like a City infested with Intestine Fatal Broils, so that it can hold no commerce abroad, or like a man distracted, who cannot advise nor be advised, being a stranger to himself as well as to common Prudence.

3. For Man having passed from the Unity into Self, became a God to himself, and so there were as many Gods as Nations, as Families, yea as Men: Then could they no more speak the One Language, than abide steddy in One Power, whereof they had deprived themselves.

4. Therefore was the One Language confounded into many, as One United Power was distracted into many feeble ones. But to shew what the One Lan∣guage was, and the possibility, or impossibility, or restoring it, and way how, can∣not come under the present Question, but falls of its own accord under the 145, 146, and first part of the 147 Questions, whoever God shall enable to arrive at their solution.

Q. 90. What was the Covenant of or with Abraham concerning the Blessing, and also the Circumcision? What doth that signifie?

A. 1 It was not a Litteral or Verbal stipulation as the Covenants amongst Men are, and as we are too apt to conceit and deem it. Yet is it the subject of many, and in some respects of all the holy words and writings imparted to us.

2. It is the again i••kindled holy power of the Eternal Divine World, which was ingrafted and inspoken into the darkened Souls of Adam and Eve; creating peace and order there, as the Light had done in the Chaos in order to the Creation of the Out birth or World, figured by t••e Tincture which transmuteth and innobleth base Metals to Gold: And as the holy Fire inflamed the Sacrifices, the Inspoken Grace set on Fire Mans cold Affections; for he was given to that end * 1.110 as a Co∣venant to the people.

3. This was the Holy Seed sowed into the Light of the Life of Adam and Eve, which was their Salvation: Yet pointing to and being the Lord Jesus Christ, who was and is, and is to come, yesterday, to day, and for ever, but at the time of the limit of the Covenant took Flesh.

4. This according to the Flesh was to descend and be in one line only from Adam to Seth, thence to Sem, Abraham, and Tribe of Judah, and took the Womans Seed in the Virgin Mary.

5. But according to the Spirit and Divine Life (wherewith, and by which it was in the fulness of time begotten) it was not only in that Line, but in every of Adam's Children as an Ingrafted Word, as truely in Cain and in his Race, as in Seth and in his Race.

6. This was grieved at the Heart, by the old World, vexed by the Israelites in the Wilderness, and (as Gods formed Word) is his witness in Men, judging and im∣portuning from Age to Age. This, like the small Grain of Mustard-seed, grows up to such a Tree as whose top reacheth Heaven.

7. This was the Covenant and Blessing given Abraham, and with respect to the Union it hath with the Son of God, was both the Food of Adam's Soul, and of A∣braham's Faith, and the Author of his Faith and Confidence.

8. And now being come to the Circumcision, having set a Law to my self to a∣void repetitions (all I can) do refer to the 8th and 9th Sections of that short Tract call'd, [Considerations on the Scope of J. Behmen] compared with the 41st Chap. of the Mysterium Magnum, is said to be Epitomized or Abridged in the Book of Extracts, in every of which it is so largely opened, that to touch it here would be Tautology and superfluous recitals.

Q. 91. What Figure is the destruction of Sodom and Gomorrah? How was it eff••cted?

A. 1. The destruction of Sodom, &c. is the Figure of the destruction of Babel, sometimes call'd the Antichrist, sometimes the Whore, sometimes the Man of Sin; a Man for his daring Courage, a Whore for Unfaithfulness and Impudence. And these do figure Sodom, &c.

2. 1. In their State and Grandeur. 2. In their Sin. 3. In their Down∣fal.* 1.111

Their State consisted, 1. In their O••ulence being richly perfectly Scituated, thus do Babylon, Antichrist, and the Whore covet and possess the Fat of the Earth.

2. Their State and Grandeur; Sodom, &c. were Cities, Royal Cities, having Kings and Pomp.

3. In their security by their numbers as Cities in a well watered Land.

Like the second, thus doth Antichrist ally it self by Policy to Chief Magistracy.

Like the third, thus doth Antichrist establish her self by outward force.

3. In their Sin; Sodom's Sins were, 1. Pride. 2. Fulness of Bread. 3. Idle∣ness.* 1.112

Thus Babylon and the Whore is said to be in Scarlet, with a Golden Cup in her Hand, not got by Industry, but already in her Hand. And is distinguishable and an Enmity with the Servants of Christ; for, 1. Christs Servants are like their Lord, humbled to the Earth. 2. If not poor outwardly as for the most part they are, yet are always as having nothing. 3. Not Idle; for they are working out their own Salvation with fear and trembling.

4. In their Downfal, sudden and unexpected, Sodom's was not in the silence* 1.113 and horrors of the Night Season, but when the risen Sun had renewed their hopes of Safety. Thus is it said of Babylon, who said I sit as a Queen, &c. in one hour* 1.114 is her, &c. 2. That Sodom's Ruine was immediately from above. Thus the A∣postle saith of Antichrist; Whom the Lord shall destroy by the Spirit of his Mouth and Brightness of his coming. Therefore shall Babylon fall irresistibly.

3. The Fall of Sodom was ••otal, final and irrecoverable or irreparable, in every* 1.115 of which it figures Antichrist; for to express it it's said that a Mighty Angel took up a great Stone like a Milstone, and cast it into the Sea, saying, thus with violence* 1.116 shall the great City Babylon be thrown down, and shall be found no more at all. 4. In the fall of Antichrist those that will come out of her shall be received; fi∣gured by the escape of Lot and his two Da••ghters, as saith the Holy Ghost, Come out of her my people, that ye partake not of her sins, nor receive of her Plagues. Thus Antichrist and Babel might well and fitly be call'd Spiritually Sodom and E∣gypt.

5. To the sec••nd part of the Question, (viz.) How it was effected? It's answer'd, 1. Not by the Hel••ish Fire, for the Fuel and Matter of that Fire must be Eternal.* 1.117 2. Not by the ••ire which shall sweep and reduce the Out-birth to it first princi∣ples before the last Judgment; for that would have dissolv'd the Elements.

6. But it was effected by the flagrat of the Elementary Fire, which was fully* 1.118 sufficient to execute Divine Vengeance on the Elementary part of Sodom, &c.

Q. 92. Wherefore did Lot's Wife become a Pillar of Salt, how is it to be under∣stood?

A. 1. For a dreadful warning to all succeeding times, of the effect of Covetous∣ness. We are not to be trusted with the World till we are dead to it, as Paul saith he was, then, as tho' two dead Bodies come not of their own accord one to the other, they may be brought together, but they embrace not each other, and being parted again, grieve not.

2. Man is what he wills; for the Magical power of the Will, especially if it be strengthened by the Astral Spirit, is (by far) an over-match to the Elementary, as is the Eternal Soul to the Astral, now, and especially after dying of the Body. Therefore when Adam and Eve's will were gone into the Out-birth of the third principle the Lord tells him, Dust thou art.

3. Lot's Wife looking back was a captivating her self again, so directly against* 1.119 Gods goodness and Mercy, that it is said, Remember Lot's Wife: And is a figure of all Apostates; like those Israelites after the Babylonish Captivity, who returned to Egypt to their own destruction.

4. Thus those who in their simplicity are come a little way out of the Antcihri∣stian Yoak and Cheats, yet suffering themselves to be drawn back by the advan∣tages of this World are near Lot's Wife's condition: So the Israelites long'd for the Flesh-pots: And Demas and Judas drew back to perdition.

Q. 93. Wherefore did the Daughters of Lot lye with their Father, and first made him Drunk, that they might be with Child by their Father; whence arose two Potent Nations; what doth this Figure signifie?

A. Such as can see no more in Noah's Drunkenness than what the Letter re∣corded, nor in this of Lot but the Incest, &c. would make the Holy Scripture to be only a bare Narrative like other common Histories.

1. But the figure of Lot shews how Adam (and in him we all) went out of the Paradisical order into the Bestiality of the Out-birth: whereby we were over∣whelmed and as one drunk, and hath made his and our propagation so far estrang∣ed from the Divine purity in which Adam before the dividing of the Tinctures should have propagated his holy Race, as may be best figur'd by inordinate, in∣cestious, Bestial Lust.

2. And wheteas this came in his sleep, shews the sleep of Adam, and our death, neither of which should have been, had the Divine order been observed.

3. Again, as of this came two potent Nations, Moab and Ammon, we see how near of Kin the faln, impure, incestuous, bastard brood of faln Mankind are to the holy Seed the Lord Incarnate; for Lot was Abram's Brother Ha▪ran's Son, so they were of Consanguinity as betwixt Abraham the Man of the Covenant, and Lot the Figure of the Lords sacred ones and redeemed, of whom came these Incestuous productions.

4. For Ammon and Moab were not so forreign to Israel but that God commend∣ed to them the care of his people to be their covert from the spoiler in requital of Abraham's rescuing Lot from the four Kings.

5. This openeth a Door of hope to all the faln Mankind tho' in Adam sinfully conceived as David confesseth, yet the Covenant placeth it self in and near unto us, (viz.) in our Souls and the Lord himself humbled himself to become our Bro∣ther.

6. And lastly, Whereas the two Daughters of Lot did this to preserve a holy Seed of their Father, which was but an impure Bastard Seed, thereby they figured Eve, who thought her first-born had been the holy promised Seed, saying, I have got a Man the Lord, which was Cain the accursed Seed.

Q. 94 What doth the figure of Moses signifie that he must be drawn out of the River or Lake of Water, and be preserved to such a great Office? The Sixth Grand Distribu∣tion.

A. 1. What can figure the wretchedness, misery and helpless state of all faln Adams woful Offspring more to the Life than Moses lying in an Ark of Bulrushes amongst the Flags in the River Nilus: Where neither his Father or Mother after they had hidden him three Months could better provide for him.

2. To an Infant cast out in the Green Field was even Jerusalem compared, but this figure was something more, for the Field will support the Body, but not the Water without an Ark. The Earth also hath besides Men, several Creatures that may shew kindness to an out-cast Infant, but the Water hath none, also that Ri∣ver wanteth not devouring Creatures.

He was sentenc'd to die as soon as he was born, his very Existence was a Capi∣tal Crime.

3. The figure thus considered hath these express significations, viz. 1. Moses* 1.120 his so forlorn Estate, is the true circumstance of every Child of Adam. 2. Amram* 1.121 and Jochebed, are Adam and Eve. 3. Pharaoh, Gods severe Justice. 4. Pharaoh's* 1.122 Daughter, the Divine Virgin Sophia. 5. Her Maid Servant the Inspoken Grace* 1.123 in us, and outwardly the Prophets, Apostles and Preachers of Righteousness.* 1.124 6. The Ark of Bulrushes, all the conveniences our first Parents could leave us.* 1.125 7. The Sister of Moses, our dearly affectionate Guardian Angel. 8. The River, the dissolution and mortality of our Astral and Elementary Man. 9. The devour∣ing* 1.126 Crocodiles the Evil Angels. 10. His being drawn out, saved, nursed and ho∣noured,* 1.127 the Regeneration.

4. The figure tells us that all Persons and Nations, Jerusalem as others, are by the heavy Fall as wretchedly helpless in as absolute peril, and of themselves as ig∣norant of the same as was that out cast Infant: With this grand addition, that as they grow in the wisdom of the World they wade deeper into the miry Flags, are more hazarded and sinfully hardned, till in a moment they go down into the Grave as a prey to the Destroyer.

5 Virgin Sophia stirs up the Inspoken Grace, by the Ministry (ordinarily) of the outward publishers of the Glad-tydings, whereby Man is carefully nursed, and safely preserved notwithstanding the Decree gone forth against him by the severe Justice from perishing by the River or evil Monsters; the mortality of our Astral and Elementary Man from the Devils.

6. And the sweet loving blessed Angels figur'd by the Sister of Moses, are con∣cerned Spectators of our calamitous state, and willingly ready by their Ministry to help, save and retrieve us. But all such dark obstinate Men and Women who will not quit their Ark of Bulrushes, but load themselves with the slime, and be defiled with the pitch wherewith it is covered, do grow unactive and unweldy as to Divine Works, and stick faster and sink deeper into the filth, becoming an un∣avoidable prey to the Destroyers. Out of which perswade us, O Lord, to suffer our selves to be drawn.

Q. 95. Why did the Lord appear to Moses in a fiery flaming Bush when he chose him?

A. 1. It hath been often shew'd that Man's Fall was his going into the third Principle or Out▪birth, therefore did God doom him to the toiling about Earth; which was by the Curse made Barren; for the first Principle meekned and glori∣fied by the Properties of the second, doth where it entreth into the third Principle (triumphantly) make it a Paradise.

2. But the afflicted Sons of Abraham groan'd under the toil of the third Princi∣ple, which they inherited from Adam, and travel'd to be deliver'd from the Bon∣dage of it, crying to God because of the Rigor of their Servitude; as the Poor where-ever they are oppressed may do, assuring themselves their cause is weighed.

3. In this needful time God appears to Moses, in the Fire of the first, the Flame and Lustre of the second, in the Bush representing the third: both to shew them what they had lost, and that as the Fire could burn in the Bush without consuming it; so could the first and second Principles have well consisted with the third, had the due order been kept.

4. For when the Harmony was preserv'd, the first with its four Properties was as a Root to the whole, the second as a Life to the Root and the whole, the third a Fruit or Vertue of and in the whole.

5. Whereas in the Severation and Disorder, the first was a fire to the whole, the second only as an incomprehensible unknown Life and Witness: and the third a Life of Vexation, Sorrow and Pain, and loaden with the Curse.

6. Therefore was it the Lord appear'd in the Idea of the two first Principles, and so appearing sanctified the third, which was meant by the Command that Moses should put off his Shoes; because the place was Holy Ground.

7. By the first Principle is signified the Lord's Jealousie and Zeal, and by the second his merciful Love and Pity. Therefore is this Figure (as are many others) repeated over a thousand times (from Age to Age) on and towards the Souls of all God's ransom'd and Redeem'd ones.

Q. 96. From or out of what Power did Moses do his Works of wonder before Pharaoh?

A. 1. The Apostle saith, I can do all things through Christ that strengtheneth me. But to shew what Power enabled Moses to do his Wonders; It must be known whither go the Groans and Complaints of the oppressed? It is answered, into the Principle of God's severe Justice, such time as wicked Oppressors destroy and devour Wicked Men like themselves.

2. But when cruel Beasts grind and hunt the Lord's Flock, who are not of their Game: (though they also have the Beasts Hide on them) but return Good for Evil, Praying for their Persecutors. This passeth into the Principle of fierceness with respect to the Enemy; but the Holy World, the Fountain of Grace and Compassion, is strongly prest upon, with respect to the wronged Children.

3. And unless the Oppressor enter into the Grace Principle by humble, earnest Repentance; all his Works, Words, Thoughts, and every their Aggravations go into a Substance, and are treasur'd up for God's Judgment, and then those that sow the Wind shall reap the Whirlwind.

4. And from the Holy World is it said, I have seen, I have seen the affliction, &c. I have heard, &c. and am come down. So that Moses ability lay in the Abyss of God's Power and Holiness; that is, in both first and second Principles.

5. For whereas the Avarice, Haughtiness, Envy and Cruelty of the Driver goes into the Treasure of God's Wrath, so the Patience of the Lord's Family goes into the Treasure of God's infinite Love-Principle, and Holiness; as we therefore reap Wheat or Cockles whence we sowed them, so is it here; thus Moses had Power, out of his first Principle of awakened Zeal to Muster the fierce Qualities in the third

Principle, and bring them like a Victorious Army upon Egypt; and out of the Trea∣sure of Divine Grace to visit, secure and exempt G••shen.

6. Yet God is but only One; thus the sweet Odour of fragrant Herbs, and the fumes of foetid Weeds, differently ascend from one fire wherein they are burnt.

7. Is it occasionally ask'd, whence is the Power the Magicians did their Wonders by? It's answered, it proceeded out of the divided Properties and Powers of the spoken formed Word or Out-birth, which the Ancients were skill'd in; yet was theirs impotent, when in competition with the might Moses exerted, for his was the speaking, forming Holy Powers, whereof theirs was a Figure and Represen∣tation.

8. But our Modern Pretenders to Wisdom in Nature, are Men of Words, having neither Divine Substance, as was in Moses and the Prophets, nor true Knowledge of the figure or formed outward Powers, as had the Antients: but pretending Divinity to Umbrage their shallowness, do call God's Power in the Out-birth Di∣abolical, and pretending Philosophy fill their Schools and Books with an empty Sound of vain words, fictitious and fabulous; neither knowing what they say, nor whereof they affirm; first Coin feigned words, then contend about their Etymologies; thus fighting with a shadow themselves give being to, instead of seeking the Spirits of the Letters of the Holy Tongue, whence we departed by our Confusion at Babel.

Q. 97. What figure is the Departure or bringing forth of the Children of Israel out of Egypt?

A. 1. Man exchanged Paradise for the third Principle; the Substance for the figure or obscure Representation: and thereby his (till then) immortal Body became by the Contagion of the Fruit of the same like the Beast, an Accident, no longer a Substance.

Whereunto was added a Curse, that by toil and sweat he should gather his suste∣nance out of the barren Earth, which himself was near come to be.

2. A tast and earnest figure whereof was Israel, whose Males were either to be Drown'd as soon as Born, or Vassals as long as they Lived, which yet was but a figure of the best Life Man hath in this World, compar'd with that we departed from, and whereof Solomon writes his black and pale Characters, that it is altoge∣ther Vanity, and Vanity of Vanities, Vexation of Spirit, and sore Travel.

3. And whereas God tells Abraham his Seed should be in Bondage 400 Years, it is a figure that all Poor Mankind undergoeth the Servitude of the four Forms of the first Principle, and the four divided Elements.

4. And now the figure of their departure out of Egypt stands thus; As Man by falling into the third Principle stood with his Astral Man in the four Elements, and his Soul in the four Forms of the first Principle, which either murthered them at first falling to them, or kept in rigorous Vassalage till laying off the Body.

5. Out of which, a series of Miracles only could deliver: So Man can no more ransom or deliver himself, than these poor oppressed ones could by their own Power call down the Ten Plagues, guide their way and divide the Sea and Jordan.

6. And the spoiling the Egyptians by borrowing and bringing away their Jewels, shews that God's Children shall carry out of the place of their Captivity under the first and third Principles, a Soul and Spirit wholly resigned to God, signified by the Jewels of Gold, and the Quintessen••e or Divine Tincture of the Humanity signi∣fied by Jewels of Silver, the Seventh or L••••ar Property.

7. And that Moses the Son of Amram of the Tribe of Levi, one of their Brethre•• should be their Deliverer; hath this Signification, That God raiseth up in Man a

Prophet of his Brethren out of the four Forms of the first Principle, blowing up his Light and Love Form, which is a fifth, as a Brother to the four, who becomes a Leader, a Deliverer as was Moses.

8 And whereas the Red Sea was no other of its own Nature but a hindrance to them, yet by Miracle became Defensive and Instrumental to their safety, by overwhelming their Enemy Pharoah, &c. hath this meaning that Man's fragil fleet∣ing, earthy Life shall be driven out of the way, as was the Red Sea into two Parts, signifying the parting of Man's Astral Spirit from his Elementary Body, giving open passage towards Canaan.

9. And whereas the Sea was on each side a Wall to them, and such a defence as over-whelmed their Enemies, it shews that their inward and outward Enemies can follow us no farther than to the dividing of our Astral and Elementary Man, but are there stop'd and over-whelm'd.

10. Spiritually also was the Sea and Cloud a figure of the Baptism, and we (that is) our first Principle is Buried with him in Baptism, in and by the Spirit of Holiness and Love.

Q. 98. Why must Moses remain Forty Days upon Mount Sinai, when God gave him the Law?

A. 1. To signifie a certain Proportion of time, wherein Adam was in the tryal or Proba, and the which Mount Sinai was a figure of Bondage, in which Adam enthrall'd himself and us all: which was often repeated; As, (1.) By Moses re∣maining* 1.128 once and the second time forty days in the same Mount. (3.) It rained* 1.129 forty days, then came the Deluge. (4.) Esau lived 40 years, then Married two* 1.130 Evil Women. (5.) Israel's forty Journeys in the Wilderness. (6.) Their being* 1.131 forty years there. (7) Goliah's challenging the Host of Israel forty days, and then* 1.132 kill'd. (8.) Eliah's fasting forty days. (9.) Christ fasted forty days and was then* 1.133 tempted. (10.) Was forty hours in the Grave. And, (11.) Was forty days on* 1.134 Earth after His Resurrection.

2. This forty days stay of Moses once and again on Mount Sinai the Mount of Bondage, as the Apostle construeth, shews us that the whole time of Man's Life is a time of Straits and Thraldom.

3. And whereas Moses was twice on that Mount, and each time forty days, and did neither Eat nor Drink, it shews that Mankind was doubly distrest; that is, in his Soul by the four Anguishes of the first Principle, and thereby is kept as Cain said, lest whosoever that meets him should kill him, (viz.) in fear of Eternal Sepa∣ration from God, it's true Life.

4. And by the second time of Moses remaining forty days on the Mount, is pointed us how also Man's Body is imposed on, influenced by, composed of, and subjected unto the four Elements; that is, to its rigorous heat and extream cold, oppressing and swaying it to Pain, Sorrow, Sickness, and Mortality.

5. So that hereby both Soul and Body are excluded the true Food, and detained in a place of Abstinence and Deprivation from the Paradisical Eating and Drinking, whereof Moses fasting was a Representation.

Q. 99. What is the Law in one Total Sum?

A. 1. The Lord Jesus teaching which is the First and great Commandment, saith, Thou shalt love the Lord thy God with all thy heart, with all thy might, and with all thy strength; and that the Second was like to it, Thou shalt love thy Neighbour as thy self; and that on these two hang all the Law and the Prophets: Again reneweth it, giving the

New Commandment, that you love one another; and that so shall all men know you are my Disciples.

2. And our Apostle saith, Love is the fulfilling of the Law. But seeing the Law* 1.135 was given because of Transgression; therefore to the restoring that Love which is the fulfilling of the Law, it is necessary we know what kind of Love our Trans∣gression deprived us of; and how, and what an ill Bargain we made, that deprived us of that Love.

3. But to avoid Repetition of things, I refer to the 45th▪ 46th and 47th Answers; for should I give my self liberty to wade in this sweet River, it would be a Volume, and swell more deep and high, till it issueth into the Ocean of Eternity, where dwells that Love which casts out Fear, for Fear hath Torment. My Soul, for ever bless the God of Love, who hath Pitied and Redeemed thee.

Q. 100. What were the Offerings of Moses? How was Sin blotted out and appeased through these Offerings?

A. 1. The 79th Answer contributes largely to the Answer of this, to which this* 1.136 is referr'd. It is further answered, That the legal Sacrifices were of three grand sorts, viz. (1.) The Burnt-offerings. (2.) The Peace-offerings. (3.) The Sin∣offerings* 1.137 answering to the three Principles The first, or Burnt-offering consisted of four Kinds, viz. (1.) The Herd. (2.) The Flock. (3.) The Fowls. (4.) The* 1.138 Meat-offerings; figuring the four Forms of the first Principle. [2.] The Peace∣offering,* 1.139 which was only of two Kinds, viz. (1.) The Herd. (2.) The Flock;* 1.140 signifying the two Tinctures Male and Female, United by Jesus Christ interposing the Peace of the second Principle. [3.] The Sin-offering, which was only of one* 1.141 Kind, viz. A Bullock signifying the third Principle, which is but one only, and that a figure of the inward Spiritual Worlds, and should only have accompanied Man as his shadow doth.

2. By these three Distributions, was the whole Man, consisting of Soul▪ Spirit and Body▪ offered up; and what had he more? It was therefore accepted, where∣ever heartily done, and sincerely intended; but the bare Performances had no Acceptation, as we see by Cain's offering▪ but a coming under the Lord's reprehen∣sion, as the vain Repetitions, and thinking to be heard for much speaking.

3. Such Offerings the Prophet compares to the cutting off a Dog's Head, and to Swine's Blood. Sincerity without meer outside Service and Hypocrifie is intima∣ted by the inwards that were strictly charged to be offered, but the skin was the offerer's part; only in the Sin offering it was to be burnt as the World, thereby signified, shall be.

4. As for Acceptance it is plain in the Epistle to the Hebrews, That it was im∣possible the Blood of Bulls, &c. should do away sin. But the Acceptation, Value, and Vertue was in the Sacrificer's Faith and Hope, Expectation and Affection to the one Sacrifice, signified by the Incense and sweet Odors offered on the golden Al∣tar, viz. The true High Priest, offering up Himself outwardly once for all, and inwardly often to every one.

Q. 101. What is the Ground of the Prophetical Prophesyings? By what Knowledge and Spirit did the Prophets in the Old Testament Prophecy?

A. 1. In the Old Testament the word Prophesie is not always restrained to fu∣ture Events, nor is it in the New; for as the Prophets Exhort to present Duty, De∣hort from prevailing Sin, and on Obedience or Rebellion prophesie Good, or de∣nounce Evil: So in the New Testament Prophecy, is understood in the same fence

(viz.) to Exhortation and Monition, as we read: one Praying or Prophesying, &c. Also, He that prophesieth, let him prophesie according to the proportion of Faith.

2. But this Question intending chiefly things to come, we must say, There are two sorts of False, and two sorts of true Prophets; viz First, to describe the false;

(1). They are such as do Lying Wonders, and predict Events of Publick and Pri∣vate* 1.142 Importance, going no farther than into the imaged formed word, the occult qualities of Nature and outward Causes and Consequents contracted to wonderful Good and Evil Uses, into which Satan can easily insinuate himself.

3. (2.) Such as have a Spirit of Prophesie, but not a Spirit of Holiness; such* 1.143 was Balaam, and such the Lord mentions, who shall say▪ Lord, Lord, we have pro∣phesied in thy Name, &c. And these have their Water out of the Fountain, but re∣ceive and keep it in foul Vessels. God is so bountiful a House-keeper, that his Wine is given running over; so that some falls into such Mensold Bottles.

4. (3.) The Children of Wisdom, the regenerated holy ones, who live in God,* 1.144 and have their Names written in the Book of Life, having Divine senses opened. These Prophesies according to their proportion of Faith; for Love and Faith be∣got them: They prophesie of their own Death, which comes to pass for they die daily, they are Priests and Prophets, what they want in skill and Power they have in love to his Service. These as Prophets and Priests shall have boldness in the day of the Lord, which they wait for, being Children of the day: and are true Prophets, yet without that Gift of Prophecy this Question levels at; and yet of these it is said, the Spirits of the Prophets are subject to the Prophets.

5. (4.) Those of the Lord's Holy ones who are gifted by the Spirit of Pro∣phecy,* 1.145 some more eminently, familiarly, frequently, and as it were continually, before whom the Doors of the spiritual World lye Night and Day wide open.

6. They as Watchmen see the contest of the Properties, and what weight of sin over-ballanceth the contra-ponderating Wrestlers▪ for the Magical Power of their Souls uniteth with the Universal as the Tincture of Gold doth with the Sun's Tincture, they as evidently see the Displeasure of the Almighty, as by Man's face may his delight or dislike of any extream occurrence be discerned.

7. This is so intimate, that the Lord saith he doth nothing, but what he tells or shews to his Servants the Prophets. For as there is but one God, and his Spi∣rit is but one, and that Man is a compleat Image of the whole Almighty God, and having the Work of that one Spirit begetting in him the true Divine second Prin∣ciple, he can as clearly (when gifted to this distinct office) hear and see the Power whence himself and all things are, as a Glass can reflect a Face; for all lyes in himself, though (like Hagar) we see not the Fountain, till God's Angel shew it, though it be (as that) in and before us.

For such a Man is as a well tun'd Musical Instrument, the Sounds are all distinct, ready when ever the Spirit of God shall play on it. And the simile sutes well, for Man's original Numbers and Measures answer exactly to the Number of the Notes in Musick, which are 3 and 7, and not one more or less; and this Harmony is sig∣nified in the Harp, Organ, &c. used in the legal Administration.

9. And as Men are affected with the elevating of the Airs to Delight, and with the solemnity into seriousness, with the harshness into regret, and with the solid composure into excess of Melancholy, so ought all to be with the Lord's Voice in his Prophets.

10. To such it is shewn many times what time, place, manner and other cir∣cumstances may sitly hide the Lord's redeemed ones▪ if the Decree be not gone forth, for they see where, when, and how the Destroyer comes; by which such may escape, who are not to witness by their Blood, and be Crown'd with Mar∣tyrdom.

11. Some have been Leaders, as Moses; Deliverers and Judges, as Samuel, &c. And as a figure of the Heavenly Worlds concurrence and assistance to the Magi∣cal Vertue of the faithful Soul was the Oracle near the Mercy Seat, the Urim and Thummim, Ephod, &c.

Some have been Prophets for more private and particular Occasions; as Agabus, &c.

12. We are farther to know, he that liveth the Life of Jesus Christ, lives at the Fountain of Wisdom, having all the Principles and Properties in due subordina∣tion to the Divine Life; whereby he knows God, the Creation, Heavenly, Hellish, the Out-world and Himself.

13. Yet all this in part; he comprehends not that wherewith himself is com∣prehended, he seeth a part of every thing, but not the whole of any part. As a Mathematician hath a true distinct knowledge of both Globes which he can de∣scribe and measure, while yet he knoweth not fully that spot of Earth whereon his Feet tread.

14. And though the Natural Philosopher penetrateth much farther, and the Divine Philosopher deepest of all; yet how little a part know we of him even of things existent; how much less of Futurities?

15. And if Daniel heard the Angel praying, How long wilt thou not have Compas∣sion on Jerusalem, against whom thou hast had Indignation these threescore and ten years? and if the Lord Jesus said, of that day and hour knoweth no man, no not the Son; which I submissively understand to be meant thus, (viz.)

16. Not the Son as he is the opened Treasure of Grace and Love of the second Principle; but the Father, that is, as he is the secret Treasure of the Justice and Vengeance of the first Principle. How very little and poor, is the utmost, faln Man's Race can attain?

17. But hence we discern that the Knowledge and Spirit whence the Prophets in the Old Testament did Prophesie Good, was by the Spirit in them opening those things out of the second Principle; and the Spirit and Knowledge whence the Pro∣phets either brought Evil Denunciations, which should succeed, was out of the first wrath Principle, or by which they call'd down immediate Evil, as Eliah the Fire, was the same.

18. But that it might not as a Coal burn the hand of the Bearer, it was wrapt up in the Prophets holy Divine second Principle.

19. For as it is hard for a Captain who hath Personal Enemies in the adverse Camp to carry on his Force vigorously, and at the same time pursuing his Success, wholly lay aside the Sentiments of all personal private Wrongs: so is it hard for a Prophet to bring the Turba on others, without his own entring into it, either before, in, or after the stroak. How needful is it therefore that sinful men should be inhibited to revenge themselves?

Q. 102. What is Christ of whom the Prophets Prophesied in the Old Testament? The Seventh grand Distribution?

A. According to the constant design of avoiding Repetitions, the Answer of this Question is referr'd to the review and perusal of the 75th, 81st, and 90th An∣swers which laid together, are a compleat Answer to the present Question, ac∣cording to what I have attain'd.

Q. 103. What was John Baptist, Christ's forerunner?

A. 1. The Lord saith of him, That among them that are Born of Women,

there hath not risen a greater Prophet than John the Baptist; that is, in the Fa∣ther's first Administration; nevertheless, he that is least in the Kingdom of God, is greater than he; that is, in the more clear day and Manifestation of Christ.

2. The Lord saith also of him, This is Elias which was for to come: as saith the Pro∣phet,* 1.146 I will send you Elijah the Prophet, &c. And Isaiah saith, The Voice of him that crieth in the Wilderness, Prepare ye the way of the Lord, &c. The same saith John of himself.

Let it be said, What is the Voice that crieth, and what the Wilderness wherein he crieth? And the Question lyeth open.

3. 1. The Voice is not properly the Voice of Jesus Christ; for this was Pre∣paratory* 1.147 to his coming. 2 Nor was it the Voice properly of the Holy Ghost;* 1.148 for his Administration succeeded that of Christ's. 3 Nor a bare Human Voice;* 1.149 for so much Power and Conviction was in it, that all men acknowledged him a Prophet; and his Baptism not of Men but from Heaven.

4. The Wilderness was not of Earth, Rocks and wild Beasts; for such are not prepared for Christ: But Man stray'd out of the Garden, is the Wilderness here meant, that was cried in and unto, to repent; because of the near approach of the Kingdom of Heaven.

5. The Voice crying in the Wilderness is the Father's drawing; as saith the Lord Jesus Christ, No man cometh to me except the Father draw him.

6. Elias in the Spirit of Zeal is John the Baptist's Antitype, figuring (as did John the Baptist more eminently and immediately) the Father's fiery Zeal, in the Holy first Principle; for Elias and John's Administration was in the Father's Property.

7. The great Confluence of all Judea▪ &c. to his Baptism shews the Universa∣lity of the Father's Applications, Convictions and Drawings.

8. The reprehension of the Scribes and Pharises, calling them Generation of Vi∣pers, &c. Shews the Father's drawings to Repentance to be not only general, but particularly in and to his resolved and designed Enemies. Also shews the re∣jection of Man's Wisdom and outward Formality, even in the true Religious Institutions.

9. Thus the Groans of Penitent Souls, and Impenitent Mens Gripes, the Mournings of the one, and the Stings and Horrors of the other, proceed from the Father's condemning Convictions; whereof John the Baptist's Ministry and himself is the representation.

Q. 104. What kind of Virgin was Mary (in whom God became Man) before she Conceived?

A. 10. The Virgin Mary was of low Estate and Degree. Daughter of Joachim and Anna, not (as such) wholly pure, as some feign, but came from faln Eve. Much less was she the Virgin Sophia; for the first Adam had repudiated himself and all his from that Heavenly Virginity and gone into Adultery, into Lust.

11. So that of Mary it may be said as Daniel of himself, This is not revealed to* 1.150 me for any Wisdom that is in me more than in any ••iving. Or as Peter saith of himself and John, Why look ye on us, as if by our Power and Holiness we had done this, &c.

12. But though Mary before she conceived, was in Soul and Body such as other Daughters of Eve, who by the Regeneration were in the Holy Element. Yet to say what she came to be in, and after her conceiving, will fall under the Answers of the two following Questions.

Q. 105. Why must Mary be first Espoused or Betrothed to Old Joseph before she Con∣ceived of the Holy Ghost?

A. 1. An Espousal (of the sort here signified) is a solemn mutual Contract, be∣tween two of different Sexes, exclusive of all others; such was This of the Virgin to Joseph, a thing usual with the Jews: To which allude both the Prophet, The Love of thine Espousals; and again Paul, I have Espoused you to me.

The above definition hath these parts; (viz.) 1. It must be mutual, between* 1.151 two. 2. Of different Sexes. 3. Exclusive of all others. 4. Solemn.

2. By this Espousal is signified; that the Virgin of Wisdom, the promised Seed,* 1.152 was Espoused to Man's Soul. This Virgin Sophia is the Tincture in the Holy Ele∣ment in Paradice; viz. the Holy Ternary or Heavenly Earth.

3. As the Spirit, or (as some have call'd it) the Soul of the Outward World, is to This Out-world and Elements a giving Mind, Sense and Virtue to the Creatures: Such is the pure Sophia in the Eternal Glorious World. The Soul and it, were as one, but by the Apostasie became two.

4. Again, This Holy, Pure Virgin is Espoused to Man's Soul or Fiery Property', her self being of the Tincture of the Light World, and so were they of two Sexes.

5. Also This Espousal is exclusive of all others; for the Soul must cleave to her, and not joyn it self to the first or third Principles.

6. And the Solemnity is no less than that which either enters the Soul into the Life Eternal and Love Kingdom, which else is precipitated into the fierce Wrath.

7. Now that Mary's Espousal should precede her Conception by the Holy Ghost, was▪

To shew what Infinite Grace did immediately on the heavy Fall: For Man even* 1.153 ready to be devoured by the third Principle, and to devour himself by his first, is by this Espousal (the Covenant of Grace) stayed from the Abyssal Fall, which stop or betrothing must needs be now or never.

That it was only an Espousal, and that before the actual Conception, was, to* 1.154 shew that Man could not be entrusted (at least not yet) with so inestimable a value.

To signifie an intermission or intervention of Time or Ages, to pass and occur* 1.155 before performance of what had been promised; being, as the Apostle phraseth it, the end; viz. us upon whom the Ends of the World are come; as had said the Angel to Daniel.

To shew what a vast distance Man had removed himself, that his Restoration* 1.156 must be wrought by tract of time, as men creep out of Chronical Diseases, so that the time of Espousal was, as saith the Apostle, My little Children, of whom I travel in birth again, till Christ be formed in you; as till an Embrio mature to a compleatness, or a Seed to be a Tree.

To attest the Genealogy of the Lord's Earthy Humanity to be of David. For,* 1.157 besides the express, frequent, plain and full Testimonies by the Prophets and Apostles concerning Christ's Lineage, both Genealogies in Matthew, from Abraham for satisfying the Jews; and in Luke, to Adam for comfort of the Gentiles, do pitch on Joseph, wherein Mary is included; because none married out of their own Tribe, and consequently none Espoused out of it.

The certainty of Mary's Genealogy is demonstrated only by her Espousal with Joseph, to keep humble that Sex, who being the divided Tincture, were first in the Transgression.

Q. 106. How was God; viz. the Word made Flesh? What hath he assumed from Man?

A. 1. In the 75, 81, and 90 Answers, and in the 15 particulars of the 21th Chapter of the little Treatise call'd Considerations. &c. on the Scope of Jacob Behmen, much relating to the present Enquiry is opened. Yet it seems fit to say farther; (viz.) 1. That because Man's going into the third Principle, had subjected him to the Mortal Bestial Flesh, in the Wrath and Curse; if the Word had not assumed and been made Flesh, the Plaister had not been as broad as the Wound. The Elementary part; (viz.) that of the four Elements, must for ever have remained Captive in Death, and passed away with the melting and dissolution of them, into their Aether, without Recollection or Resurrction.

2. At the same instant therefore, of the Virgin Mary's Conception, the Word in or of the second Principle, was by the Vehicle or Medium of the Holy Element Conceived in the Light of her Life, taking her's, (viz.) our Eternal Human Soul and Spirit, or Light generated out of the Souls Essences, and both Soul and Spirit became as one in an Eternal Band with the Word, like as the Masculine and Fe∣minine Tinctures unite in ordinary Conceptions.

3. In the same moment also, by the genuine Right of Nature, as the Divine Lubet of the two Principles breath out the third Principle, attracting the Powers thereof for their manifestation, and by the same immutable Law, as by which common Fire attracts Air, did This Holy Divine Conception call to it the Astral Powers and Spirit, and those (for their Associates) brought, as their house and clothing, the four Elements, being of the like necessity, as the Body of a living Creature follows the Head.

Thus the Word became Flesh, yet as incomprehensible not only to the Flesh, but also to the fallen Humane Nature as the Eternal Soul is to the Astral, or as the Astral Spirit is to the dead Earth.

4 But as truely as the Eternal Humane Soul and Spirit, the Tincture, the Astral Soul, the Animal Spirits and Sences, and the Elementary Body or Bulk compose and form one Man, so truely did the Word of the Almighty Son of God the Vir∣gin of Gods Wisdom: the disappeared Image of the Heavenly Humanity assume and unite with Mans Humane Soul, Spirit, and Tincture, enter also into the Astral Vigor and Powers, also enter and assume the Elementary Flesh, and con∣secrat, circumcise and hallow them; and thus become one perfect compleat per∣son God and Man.

5. The decay of the Lungs is hard to be restored, because applications thither are obstructed, their Porter so curiously guards the entrance, as that Air only may have admission; wherefore the Wall is sometimes broken by Inscition to send in∣jections to the part impaired, tho' with great hazard.

But our Almighty Restorer hath entred the whole Man: every crevice and secret of Soul and Body is all Superficies, an open Field at Noon day to the Omniscience of gracious Love.

6. When my dull Spirits a little penetrate this incomprehensible condescention, my powers yield up themselves prostrate, tremble and flame, my Soul finds himself as one living among the dead; it hath something to say and do which it wants apt Organs to express and prosecute. And if my obscure Soul find him∣self unequally yoaked, what a stoop did Infinite Goodness make to bear our griefs and take on him the chastisement of our peace, be as a Lamb dumb before the Shearers. Yea under the Merciless Murtherers and Tormentors pour out his Soul? He hid not his sweet Face from shame and spitting, that by his stripes we his cruel Enemies might be healed.

Q. 107. Wherefore would God became Man? could he not forgive Man his Sins with∣out becoming Man?

A. The Minds of Men have been very apt to err about the Doctrine of forgiving sin, thinking it to be like verbal Remissions among Men, or at a Bar of Judgment.

1. One party pretend possession of the Keys of the Kingdom of Heaven by suc∣cession to Peter, who himself had no promise of them but as he was one of the A∣postles, which when it was performed was to him and the rest alike: Yet still that Party plead prescription, and saying a form of words like a Charm, great sinners are told they are pardoned, yet probably by such who are often greater sin∣ners than themselves.

2. Another party less gross in words, yet no less remiss in Practice and Conver∣sation expect pardon of an Age of sins, by a Death-bed pretended sorrow, and words of hope and confidence in the Merit of the Lord Jesus without, any confor∣mity all their Life to his Death and Resurrection.

3. Had the putting sinful Man into a Blessed state been so easie; Would the on∣ly begotten Son of God have taken our disorder'd Souls and vile bestial Bodies, born the Curse, fulfilled all Righteousness, encountred and been slain by Death, a shameful death, passed through a Sea of streights, grief and pain, exerted a Se∣ries of miraculous power? No, No.

4. Man was estranged from God, had lost his noble Image, was partly a Devil, and partly a Beast, it was then absolutely necessary he (who alone was mighty to save) should do all he did: Or Man was past any help, and all hope of Resto∣ration and Pardon.

5. Therefore did God become Man, the Word was made Flesh to appease the wrath of the forms of the first principle, by inkindling Divine Light in them, therewith also was Mans Spirit (which was like a Phantasm, or like a foolish Night Fire) inflamed with Sacred Love, and Mans Astral and Elementary parts were Tinctur'd into a due Subjection to his more noble part as they to the Divine.

6. Thus the great Captain entred through Death to break the Gates of it, re∣storing the Virgin Image in our Humanity; of himself he saith, John 17. 19. And for their sakes sanctifie I my self, that they also may be sanctified.

The pardon of sin produceth a mortifying of self, a rising in a new Life, a sa∣crificing every Lust, a Love sickness to the Lord, a War with the Enemies, a Heart broken and melted, a new tender one receiv'd, this is true Gospel forgiveness.

Q. 108. How was the uniting of the Deity and Humanity in this becoming Man?

A. 1. God Created Adam an Image of the whole three principles, both first and third, fully illustrated by the holy second principle, yet was his very third principle of the holy Paradisical Element wherein was the pure, modest, chaste Virgin of Divine Wisdom vouchsafed to Man as his Bride.

But neither is the Virgin, holy Element nor Paradise God, but the Virgin is the Tincture of the Light, and the holy Element the Flesh and Blood of Christ, whence was Adam and the Angels.

2. These things foreknown, way is made to answer the Divine secret sought af∣ter in this Question, and requireth the Eyes of all the three principles as they stand in the Spiritual World: which are open in some measure in all the humble Holy Ones, but to others (tho great Proficients in Knowledge) if of Old Adam only; I am dumb, and these things are idle Speculations; they are lockt, bolted, sealed.

3. But to the Children of the Kingdom it is answer'd. The Deity united it self to the Humanity in the holy part of the Humanity in every of the three principles, (that is) in the holy Element, where his third principle in his Creation stood else could he not have rul'd over the siderial, had he not been in their Root; for

they but Imaged the powers of the holy Element, and Eternal Nature, or great Mystery.

4. We are not to be so ignorant as to suppose the Deity took into union our Bestial part; for we see in transmutation of Metals the dross or rust is not affected with the Tincture. The regenerate new Man feels while we are present in the Body we are absent from the Lord.

5. The Infinite Deity or Heart of God the second principle of Love createth no∣thing, being himself the end of nature, (viz.) as out of himself; for he is the perfect Summit of all, yet doth comprehend all, penetrate all, only the perverse will blindfolds it self.

6. But tho' the holy Love principle or Deity createth nothing: As neither doth the outward Sun generate any substance out of its own pure Body but furthereth pre-existent Matter. Yet, because Man had estranged himself both from the holy Element and Virgin of purity, who was his Image, being the Tincture of the Light, as himself was the express Image of the Father; therefore did the for ever Blessed Deity (to the Eternal Admiration of humane Nature, and of the Angeli∣cal World) Unite himself in the holy Element (which is his Heavenly Flesh and Blood) and in the Virgin of Wisdom (the Spouse of the Soul) unto miserable, fallen, blind, distressed Humane Nature.

7. Hereby meekening the rage and disorder of the darkned Soul, illuminating the unsetled Spirit and Understanding, and Tincturing the very Siderial Soul, or Astral Spirit, or Man: Extending also his Abyss of Infinite Grace to the very Ele∣mentary Body. As Aaron's precious Oyl ran down to the Hem of his Vesture.

Q. 109. How did Christ become Born of Mary to this World, without prejudice to her Virginity? How could she after the Birth remain still a Virgin?

A. 1. This pure Virgin Conception may shew all who are not wilfully blind, what Adam's exchange of pure Virgin Love and Modesty for Lust (in the divided properties) was,

I refer to the 54. 61, 62, 63, and 65. Answers, studiously shunning recitals of things written in any of them, how pertinent soever hereunto.

2. The Virginity of Mary remained intire after the Conception and Birth of the Lord; 1. For, it may be considered that this most admirable condescention,* 1.158 was a work begun and perfected by Infinite Divine Love on the one part, and holy awe and profound humility on the other; more above wanton Lust, than do the Coelestial Rays excel the foul Kitchen Fire, in purity.

3. Obscurely figur'd by some eminently holy Men, who were the Children of Old Age, such as Isaac and others after long barrenness. So was Joseph given to Rachel, and others after Wrestling with God by Prayer, as Samuel to Hanna. And John the Baptist given to Elizabeth who seemed to be proverbially call'd Barren. Now in the holy Parents of such the wantonness of Fleshly Lust was withered, which in the Virgin Mary had not been excited.

4. Let it be considered, that the access of Increase of Homogeneous Vertue and* 1.159 Power doth not nor can weaken, impair or lessen the vigour of the property it hath; as, (1.) In a House where burns a common Fire, the hot Sun and Sea∣son* 1.160 makes the heat more ardent, tho' that Fire less penetrating and scalding. Or, (2.) Into a Room where burns a blinking Candle, or other small Light, a Beam of the Sun entring makes the place more lustrous, tho' that faint Light, less luminous. And, 3. Pure Water poured into Water somewhat foul, makes* 1.161 it not less, but more pure.

5. Thus the holy Element feeding the Life of Maries regenerated Soul, and in

the same pure Element the Virgin of Gods Wisdom being the Tincture of the Light and Spouse of Jesus Christ. In the same pure Element with that pure Vir∣ginity of Gods Wisdom the Infinite holy second principle the Son of God took for an Eternal propriety the Essences of Maries Humanity, and did (of all) form one Divine and Humane Holy One, Holy Thing, Holy Child, &c.

And all this could no more detract or impeach her Virginity than the Elixir put into common Wine or Water, can debase and debilitate it, and decline it towards the disesteem and inefficacy of common cold Water.

Q. 110. Why did Christ walk or converse Thirty years upon the Earth before he took or entred upon his Office? Why did he increase in Age and Favour with God and Man, see∣ing he is God himself; and needed no growing or increasing?

A. 1. Infinite Wisdom saw Thirty years neither more nor less than necessary; wherein compleat obedience might actually be rendered by the second Adam to all the parts of the Righteous Law broken by the first, and all this before the Lord took his Office.

2. For in these Thirty years the ten forms of Fire in the active Life signified by* 1.162 the ten Generations beginning in Sem and ending in Abraham had their pe••fect work, three times; because as Man had miserably estranged his Life forms by actual Transgression in every of the three principles: So accordingly did the Son of God (who was now also the Son of Man) graciously travel with his (which were our Lifes forms) and in and through all the three principles by the several steps of the ten forms of Fire in the active Li••e.

3. Bringing thereby the first, second, and third principles which were stray'd from the will of the liberty (as the first of the ten was figured by Sem) and in∣troduced the Humanity through the desiring, anguish, and all the rest into the tenth (that is) into the Holy Flesh and Paradisical or Angelical World figur'd by Abraham.

4. Thus Joseph the Type of this Glorious Thirty years, (wherein were fulfil∣led* 1.163 all Righteousness) endured Bondage, and a Series of Sorrow, and when he was Thirty years old stood before Pharaoh, and was put into Office next unto him.

5. David also another Type of this, after passing many tiring hardships and al∣most* 1.164 invincible difficulties and hazards, was at the same Age of Thirty years Crowned King.

This is represented again by David's Thirty Worthies, and three more Honour∣able than the rest figure the years after the Lord took his Office.

6. Noah's Ark and Solomon's Temple, were each Thirty Cubits high pointing us* 1.165 these Thirty years.

Now for answer to the second part of the Question, why Christ did increase in Age and Favour with God and Man, &c.

7. This signifies and points out to us his process and passing from one part of the Law of Righteousness which he fulfilled, into another to fulfil that; as the Ark was gradually Built, and the Temple erected Cubit after Cubit.

8. Joseph and David had first a youthful privacy, and then severe figures given them to bear; sometimes to be as it were given up and lost, and again, passing that, almost swallowed up of another. Thus also is the Christian taught to add unto Faith, Patience, Experience, &c.

9. The Lords process from state to state is the Epitomy of the Birth of the Eter∣nal Powers; the liberty of the will floweth into a desiring, thence into sharp at∣tracting, thence into anguish, thence into the Eternal Nature, &c. through all the forms of Fire to the 10th, or Crown and punctum of Sol.

10. As out of the Anguishes of the first principle, is generated the love and joy of the second which the Christian feels, and the searching mind sees in every (ve∣ry) outward power.

Now for that the subsequent Questions will lead to inquire into the admirable process of the Lords humbling and emptying himself. What is written may suffice to this answer.

Q. 111. Why did Christ suffer himself to be Baptized by John with Water, whereas he himself was both the Baptism and Baptizer which should Baptize with the Holy Ghost?

A. This Question made, John the Baptist, adding, I have need to be Baptized of thee, to which the Lord answered, Suffer it to be so now, for thus▪ it becometh us to fulfil all Righteousness; for the Lord of the Law by taking Mans fallen Na∣ture on him, having so far made himself subject to it as that he must fulfil it, and that thereby he might introduce into the Humanity a suitable will of walking a∣greeably to it, found Baptism part of that Righteousness.

2. And yet in Moses according to the Letter, yea until John is no mention of it in express words, only the Apostle makes this Baptism to be meant by their pas∣sing* 1.166 through the Red Sea, and under the Cloud.

3. Christ Jesus by taking on him fallen Mans Nature, took on him that which stood and consisted in and of all the three principles, and every of the three prin∣ciples in the fain Adam were depraved standing in need of Baptism.

4. The first principle or Soul stood in need of the Baptism of Repentance from* 1.167 dead works; for Mans Soul had stray'd, imaging in it the dead Out-birth which is dead to it.

The second needed the Baptism of the Holy Ghost working Faith in or towards God, which was it John meant, when he said I have need to be Baptized of thee.

The third or A••••ral and Elementary Man of the Out-birth, needed the outward Baptism, which outward is as a Medium to the other.

5. And we find all three in one Breath, orderly by the Author to the Hebrews,* 1.168 viz. not laying again, &c. (1.) Repentance from dead Works. (2.) Faith to∣wards God. (3.) The Doctrine of Baptisms; thus stand the principles in the re∣generate Man.

6. And as the Sea was the Instrument to cover the Enemy for his destruction, and the Cloud cover'd the Israelites for their defence; so the outward Baptism shews us the burying of the old Man, and the washing and arising of the new Man.

7. In the first sence we are defended from the oppressing disorders of the old Man shut up in the first principle, and in the other we are restored by the rising of the second principle in the new Man, which is the first Resurrection; teaching the Song of Moses and of the Lamb.

8. And tho' the siderial Man comprehend not what is done to it, yet seeing it shared in the disobedience, it is buried by the Baptism of Water: Seeing also it shall share in the Resurrection and Eternal Salvation, it must be washed in Bap∣tism.

9. Thus see we why Christ suffered himself to be Baptized with Water, as in the Question is demanded, also why all his Servants under the Evangelical Admini∣stration are to do it, not only as a Litteral, but also as a Foundation Duty.

Q. 112. Wherefore must Christ after his Baptism he tempted Forty days in the Wilder∣ness? What doth it mean that a God-man should be tempted? And why must the Devil tempt him before he began his Works of Wonder?

A. 1. Adam was tempted and fell in it, and his f••ll open'd a Door in the Hu∣mane Nature, through which the Tempter entreth; for his first principle is drawn by the Forms (whereof it is compounded) into an adverse will against the meek∣ness and resignation, so that the Tempter entring the breach widens it: And the third principle which Man Imageth in his Soul, is the Kingdom whereof the Prince of Darkness is a God.

2. The Devil useth the passive powers of the out-world, in themselves good, to his direful Machinations and other powers, which by their being separate (and in that respect) in themselves evil, are as Tools ready made, wherewith to exer∣cise (as far as his Chain reacheth) fatal designs, to bring Tragedies on Places and Persons.

3. And all Men whose Intellects (the remains of their second principle) are confin'd in the limits either, of their disorder'd first or third principles, how poli∣tick, speculatively penetrating, seemingly wise, or rigorously superstitious soever, are all yet Vassals, Drudges and Ear-bor'd Slaves to the wicked one at his will.

4. But where ingenious Nature simply follows its own dictates, as undebauch∣ed Childhood or Youth, that Intellect is little serviceable to the Hellish powers, even as the outward Sun and Moon are little useful to them. Tho' at the same time the Spring that feeds that ingenuity derives from the first, not from the new Man and second Adam or Regeneration, nor is its Life from the Divine Light.

5. It is also too manifest that the Children of the day, in whom Christ is form∣ed, being immur'd in Bestial Flesh, propagated by Apostate sinful Man and Wo∣man, and having the Tincture of their Souls impaired, lye open to the Tempter, and have great necessity of Divine aid, continually to humble themselves, pray, fast, watch, sight, strive, wrestle and use all diligence, left they enter into Temp∣tation.

6. Now the Lord Jesus taking the Humane Nature on him, did undergo the evil, and bear the load of Temptation, being one eminent part of his process for us; but the Tempter, not seeing the purity of his Conception; being quite ano∣ther principle, too deep by far for him, might conceive hope of like success as he had against Eve, who was a kind of Virgin, and the Lord being made of a Virgin: But the Lord saith, the Tempter cometh, but hath nothing in me.

7. Now that the process of Temptation should succeed the Baptism of the Lord, teacheth us, that the New Man's Advances in the Way of Obedience, is a time of holy fear, care and humbling the Soul, it being the more not the less liable to va∣rious,* 1.169 multiplyed, terrible Temptations, and in that the Lord was tempted he is able to succour them that are Tempted.

8. Why the Temptation lasted forty days is referr'd to the 78 Answer. Also why a God-Man should be Tempted is shewn above.

His Temptation must needs be of the Devil, or otherwise as from without, his Divinity and Purity exempting him from such variety, as we poor miserable Crea∣tures are surcharged with from within our Souls and outward Man, and Objects of our Sences are as so many Snares, Serpents and Devils in us, about us, and waiting way▪ laying us.

9. And lastly, that all this must precede his working of Wonders and Miracles, teaches us the method of the Eternal World, also is manifest in all Created Exis∣tencies, viz. That from the anguishes of the first four forms should result the glo∣ry,

of the second Principle, or other three Properties. But I close here; because (if God will) that I live to meet with more of the dear, precious, golden, in∣estimable Contemplation of the Process of Christ, it may fall under the 117 Question.

Q. 113. How was Christ in Heaven and also on Earth both at once?

A. 1. Men may not think Heaven and this World to be so sever'd, as that Heaven cannot be said to be here, till the present World pass away; for though this World cannot be in Heaven by reason of its Impurity, yet Heaven is in this World, for it comprehends it, and is the whole second Principle; where-ever the Infinite God is in his Love, there is Heaven.

2. This understood, it must be acknowledged Heaven is in every Heart that loves God, but every Child of God is not yet in Heaven; for they are so present in the Body, as that they are absent from the Lord: that is, their love, &c. hath an allay of Dross.

3. But the Lord Jesus Christ, and also the first Adam before his Fall, were as Men, or in their Humanity in Heaven, for their love was perfect, and it must be noted, that the Lord saith not the Son of God, but the Son of Man which is in Heaven. I farther refer this Answer to the 77th and 108th Answers.

Q. 114. Why did Christ upon Earth teach before the People concerning the Kingdom of Heaven in Similitudes or Parables?

A. 1. We read, All these things spake he to the multitude in Parables, and without* 1.170 a Parable spake he not unto them. (1.) Adding, that it might be fulfilled, &c. I will* 1.171 open my mouth in Parables, seeing therefore the Text gives that for a Reason, must* 1.172 we not receive it as such?

The second is, The Reason the Lord Himself gives His Disciples, To you it is* 1.173 given to know the Mysteries of the Kingdom; but to them it is not given.* 1.174

The Text also gives (viz.) with many other Parables, &c. as they were able to hear it.* 1.175

The fourth is drawn from the Lord's warning and inhibition; Cast not Pearls* 1.176 before Swine, nor Holy things to Dogs, of whom it is said by the Lord, I speak to them, &c.* 1.177 because they seeing see not, and hearing they hear not, nor do they understand. Of them* 1.178 also it is said, Make the hearts of this People fat, make their Eyes heavy, &c.* 1.179

2. Summarily then, the Children by means of their weakness were not able* 1.180 to hear it otherwise than in Parables, though to them apart they were open'd;* 1.181 and the Multitude, by reason of their Wickedness, were not worthy to hear it otherwise; because the proud Rejecters of God were inwardly devilish, and out∣wardly bruitish, and are call'd Dogs and Swine, to whom the Childrens Bread might not be given; for God resisteth the Proud.

3. Because Man was fallen into the third Principle, over which he should have* 1.182 been Ruler, so that the regenerate themselves were outwardly bruitish, and in their inward and best part were as young Children; to them the Gracious Lord vouch∣safed to bow down, and as it were lisp, and to feed them with Milk.

4. For as much now as Man was gone out of the Unity into the Multiplicity, God of infinite Bowels follows him into it, and there teacheth him, by the Earth, Corn, Fruits, Stones, Thorns, Sheep, Fowls, Ants, &c. Making them speak to him, pursue, convince and judge him, by the Good and Obedience of the very Oxe and Ass, gratefulness of the Earth for Rain, and Bounty of Heaven in the Seasons, and when nothing will do, he makes the Stone cry out of the Wall, and Beam out of the Timber to answer, leaving such, not only without excuse, but accused by

the whole Creation. Nevertheless, by these Parabolical Applications, call'd the foolishness of Preaching, was Power found to save them that Believe.

Q. 115. Why hath not Christ himself described his Gospel with Letters in Writing, but only taught and left it afterwards to his Apostles to write down?

A. It may be supposed and argued, who so sufficient as the Omnipotence of the Son of God? Who could so exactly discover the Mysteries therein, as the Author thereof? Who could so challenge and command Belief, as he who is Truth it self? with the like reasonings.

1. But we must know, that the Three glorious Persons, have Three distinct Operations, viz. The Almighty Father, or Infinite first Principle doth Eternally beget and generate as his Love, Delight or Heart, the Eternal Son whom he giveth. The Almighty Son or Infinite second Principle is Eternally begotten every where in the Abyss▪ giving Himself, who is the Light of Divine Life having Life in Himself,* 1.183 is Himself the Gospel written in the Heart; Ye are manifestly declared to be the Epistle of Christ. The Almighty Spirit, Holy Ghost, or Infinite third Principle, doth Eter∣nally proceed from the Father and Son, and Eternally publish, propagate▪ figure, declare, image and manifest the first Principle and the second; also the first in the second infinitely, through the whole Abyss.

2. Thus was the carrying on, publishing abroad, or prospering this wonderful Work of the Arm of the Lord to restore lost Man, being like making dry Bones live, the proper operation of the third, not of the second Person. Therefore saith the Lord to the Disciples. What I tell you in the ear, preach you on the house tops. Again, He that believeth, the works that I do shall he do, and greater works, &c. And saith, the* 1.184 Spirit when he cometh shall convince the World, &c.

3. Thus Abraham figured the Father's property or operation, giving his Son a Sacrifice, Isaac the Son's property giving himself; but Jacob that of the Holy Ghost multiplying first into 12 Branches▪ then became as the Stars, and the Evil Seed only professing are like as the sand for multitude, sand for their earthiness.

4. Thus as the Lord saith, the Father hath born witness of me; And again, speaking* 1.185 of the Holy Ghost saith, for he shall take of mine, and give it unto you; not filling Je∣rusalem only, but the whole World with his Doctrine.

Q. 116. Why must it be the very High Priests and Scribes or Scripture learned (who taught the People) that must speak against or contradict Christ; and would readily mock him, and condemn him continually to Death? Why must not the worldly Magistracy do it or the common People? What doth that signifie?

A. 1. The worldly Magistracy expect Civil Duty and Obedience; their gran∣deur is their Idol, and having the outward Obeysance and worldly Advantage, it sufficeth.

2. The common People expect moral Justice and common Honesty, and find∣ing that, are quiet; especially if no bait of Profit by Treachery offer to accrue to them.

3. Now Christ's Disciples in imitation of their Lord (whose Kingdom was not of this World) do submit to Magistracy in all civil Concerns, grudge them not Civil Honour▪ and all the Profits they can reasonably challenge, and all this for Conscien••e sake.

4 A••so to the common people, they give readily what commutative Justice guides to, and have a propenseness to more, (viz.) to be Good as well as Just, to give and forgive, wherewith the common people are not only satisfied, but

(though in their tempers brutish and dogged) are often obliged to Peace and Gratitude. And as for Profit by abusing Christ's Followers, there is usually lit∣tle; for the Cross and Poverty is their portion here, as it was their Lord's, and his first and eminent Followers.

5. Therefore though Herod on the Wise-mens Enquiry was by mistake afraid of Christ, left the new-born King should supplant him of his Regality, the latter He∣rod and his Men of War set the Lord at nought; and what the common people did in their Acclamations against Christ, was by the inci••ement of the Priests, &c.

6. Now why the High Priests and Scribes or Scripture▪learned were Christ's cruel Persecutors, was grounded on, and proceeded from the following Maxims offer'd to Consideration.

The nearer one approacheth a much desired Object, the more hot and sharp* 1.186 is the Desire.

He of two Rivals for one excellent thing that misseth it utterly; his Despera∣tion* 1.187 is Anguish at his own falling short, and Envy at the succe••s of the other.

The contrariety of Darkness to Light, moves the Workers Hate of being* 1.188 detected.

The Expulsion and final loss of the possession of an Inestimable Good, is the* 1.189 highest provocation to Rage.

7. These things duly weighed, shew why the High Priests and Scripture-learned were the Lord▪s implacable Enemies, sharpest, hottest and most furious Persecu∣tors, even to Death.

8. From Gain, the first False cruel Worshipper till then, Christ as Christ, Truth and Integrity met no such Adversaries (among Mankind) as the Apostates, pre∣tending to the true Worship, and from that day till now, none so real haters of the humble Children of the day, as the Blind Zealots, making themselves believe they are doing God Service, by destroying those who bear the most express Cha∣racters of His Divine Image. They Ki••s and Betray, and are muster'd by the Craft and Malice of the fallen Angels, and make up the Antichrist: concerning whom, I may not here enlarge, nor character him; because whoever God shall use to an∣swer the 162 Question, will meet it as the only Enquiry there made.

Q. 117. Why must there be such a way and Process observed towards Christ, with Mockings, Reproaching, Derision, or Scorn and Scourging before his Passion? Why did God suffer that to be so done?

A. In regard none of the Questions past nor behind lead to the opening the whole Process of Christ as doth this, I may be permitted to digress by way of Retrospect from the present part of the Process, this Question ••earcheth after: yet not so far back as the Conception and Incarnation whereof Jacob Behmen's Book of the Incarnation discourseth; as doth the 21st Chapter of the Conside∣rations of, &c. But what is here intended, is only the Mysteries of His Infancy, Circumcision, and Flight into Egypt. 2. Of His Youth. 3. Of His Thirty Years Privacy, and then come to the present Disquisition.

1 The Mistery of his Infancy, Circumcision and Flight, wherein we must see* 1.190 his Sufferings.

1. Privatively. 1. His divesting, Self-emptying, deep humbling and becoming* 1.191 only as an Object of Compassion, Pity and Charity, as are Infants; figur'd by Isaac, who went as his Father willed by Submission, not by Choice.

2. His proceeding into a state of Ignorance or Nescience to be guided and* 1.192 guarded by others, who were to monish His Danger and prevent it from Herod. Particularly he was, 1. as wholly unknowing in the first Principle, viz. The Jea∣lousie,

Subtlety, and Cruelty of Herod, and to ward that stroke, is fully resigned to the Father, by the ministration of Angels. 2. He was as wholly ignorant in the third Principle, viz. Whither to fly, and how to be furnished for the Charge incident to a Necessary Flight, and constrained Exile; unto which the Presents of the Eastern Magi seem to furnish Joseph and the Virgin.

3. Positively. His becoming Wretched, 1. By taking on him our naked, help∣less,* 1.193 shiftless state; for Man's Fall renders his Offspring the Epitome of Misery and Nakedness, more than the rest of the Creatures, who all bring their Cloth∣ing with them. 2. Wretched by Suffering, as was the Circumcision, requiring Pa∣tience, and the Danger in the Flight, requiring Resignation.

4. Thus this Child-like state, as it consists of Simplicity, Humility, Innocency and unspotted Purity, is the absolute Universal Refuge and Retreat of all that enter the Kingdom of God; as the Lord saith, Except ye be converted and become as little Children, ye shall not enter, &c. For the top of the Gate entring into Glory, is so low, that only the humble stoop so low, kneel, creep and enter, and none else.

5. We see a Child, a stranger to the griping Covetousness, Pride Envy and Rage of the first Principle: So is the truely new-born Christian. It is also care∣less of heaping up; the Infant wills no more than the wants of Nature, aban∣doning superfluity. A Child takes no hurtful Impressions into the Mind, to en∣rage the Passions through the Doors of the Sences; but when the Countenance of things smile or frown, their Affections of liking or dislike, are disengaged and dead to them as soon as removed.

6. Thus are we taught to be, to praise and dispraise, to flattery and contempt; for the one must be as a Song to a Child, at once ended and forgotten, the other as the snarling of Dogs in an outer Court, which concern us not; for neither the Wrath of the first fierce hellish Forms, nor the lying Cheats of the third Princi∣ple are less dangerous where prevalent than Fire or Water getting mastery.

7. Thus is the Infancy of this blessed Babe, such a Mystery as teacheth Divine living Doctrine, and is the impregnable Fort or Bulwark which Hell hath ever in vain besieged; for while we keep faithful to this holy integrity, our peace is perfect.

8. The second Mystery is that of his younger Years, or Youth; wherein we be∣hold* 1.194 and learn his Patience and Subjection or Obedience. The true root of Pa∣tience, is Humility; the root of right Subjection, is Reverence; and of Obedience, is Love.

9. Here may be noted, that never was Subjection, Patience, Humility and Obedience to Parents, and all placed over us, enforced by any so cogent and irre∣fragable Argument, as it is by this Subjection of the Lord Jesus Christ to them;* 1.195 Even to Joseph, no otherwise His Parent than by Espousal to Mary: and that not for a short time, but a Tract of many Years, even after His being among the Do∣ctors about the Business of the Almighty Father.

10. In admiration of this Condescention behold here! Oh my Soul, the only Son of the only God, the Soveraign of all Worlds; that He might pluck thee as a Firebrand out of the Fire of thine own kindling; content to burn Himself, that He might Redeem thee from dark Chains of Everlasting Vassalage became Him∣self a Servant subject to His Inferior Subjects, because Man revolted from his Obe∣dience to God; God obediently subjected Himself to Man. The Wisdom of God learnt Obedience by the things which he suffer'd.

11. Doth my Soul beg to know His sweet Name? Where dwells He, and who or what is He like? I am told He was like a Servant▪ no Thing▪ Creature, or World may be liken'd to Him; but that His dwelling is with the humble many times in old Cottages and strong Prisons. And that one of His great Names is but a Mono∣syllable, viz. LOVE.

12. A Name that calls for Love, and commands Obedience for the delight found in Love. That Heart therefore that reading and meditating this and weeps not, the heart that groans not, bleeds not, melts not, breaks not, flames not, is not the Heart of a true Man, but of a Beast or a Devil Metamorphos'd i••to Human shape.

13. The third Mystery is of His Thirty Years privacy, the Types of which are* 1.196 in the 110th Answer; and in the first part of that Answer is the Ground why Thirty Years was the due proportion of time for compleating actual Righte∣ousness.

14. Else it may seem marvellous, that He who was the Light of this and all Worl••s, could with-hold any of His infinite diffusive Vertue: Also, that seeing He was only the saving Light and Fountain of Salvation without whom the World perisheth, should conceal His Glory; His Omnipotence not being obnoxious to the Con••agion of Sinners with whom He might converse, which our impotence exposeth us to.

15. May we not on this occasion be warn'd to put a strong bridle and restraint on our Tongues (the Herald of our impetuous Lusts) in our Applications to others? knowing how often it wounds us and others, and inverts the End for which it was vouchsafed us.

17. May I not hence also convince my self, that very much of my Work is within rather than abroad, and that God's Holy Work with us is entirely within Men? for the bestial part of us is the Monstrous Image, got by departure from God, so alienated, that all Communications and Approaches to it must be Image-like, if intelligible to us faln Men.

17. And whereas the Divine Work is agitated in Man's superior part, it causeth a departure from the brutish Man; therefore was this of our Lord's most inwardly a Sacred silence, privacy or secresie for so great a part of his Pilgrimage in Flesh on Earth, wherein he was literally separate from Sinners.

18. How cross to this is the precipitance of our rushing to speak our supposed Knowledge, and of unmortified Mens hypocritical Stage-Plays in Pulpits, and other publick Oratories?

19. How opposite to this is our needless associating (for Curiosity) with Com∣pany to whom we cannot do, and from whom we may not hope for Good?

20. How diametrically thwart to this, is that River of Thoughts, like swarms of Locusts, which are uncontroulably allow'd to consume our precious Fruit, and these Thoughts are mostly generated in the stinking Lakes of discomposing con∣verse* 1.197 with bestial people.

21. Christ's sweating Blood in his Agony was, when his Sufferings came to the breaking of the fourth Form, which is the Fire; for then did the other Forms se∣verally grow prevalent, surrounding him with Death: that state being such as Men mean when they say the Heart is broken; for in the Heart is the Fire-life. All which did our dear Lord bear; because Adam had enkindled in himself a Fire, which (had not Gracious Love even then interposed and been inspoken) had soon devour'd him.

22. The Lord was betray'd by Judas, his pretended Friend and Servant; for* 1.198 such seemed the Serpent to Eve, and by a Kiss, a fatal false Friendship of Eve to Adam; thus we still fall by mistaking Enmity for Friendship, perishing for want of Knowledge.

23. Our Saviour was apprehended and bound; for Adam (our Undoer) going* 1.199 out of the Liberty, was bound by the prevailing Anguishes of the first Principle, and Mortality of the third Principle.

24. Jesus the Eternal Light was thus dealt with by Night; because Adam went* 1.200

out of the Eternal Day into Eternal Darkness; therefore was the Lord carried to the Murtherers by Night.

25. Our King the Lord of Glory, was mocked, reproached, derided and scorn'd* 1.201 by vile Men; because Adam had introduced such odious shame, as made him the scorn of the Devils.

26. The Prince of our Peace was scourged, though the Innocent Lamb of God;* 1.202 for Adam awakening all the Properties, made not only the Essences to be inwardly Raging, but his outward Body (as that of the Beast) to be subjected to the Whip; which the gracious Lord refus'd not to endure for us.

27. The Son of God, Heir of all Things, and King of Immortality was Crown'd* 1.203 as if he had been a false King with Thorns; because Adam would in his Pride be like God, and wear this World's Crown.

28. And as all these were but Fore-runners or Entrance of Adam on the borders* 1.204 of Everlasting Destruction, whereinto he was plunging his whole Man and Po∣sterity; so all these things were done to the second Adam, and meekly endur'd by Him before His Passion.

29. And all this was to make a plain and terrible Demonstration to all Mankind,* 1.205 that Sin unrepented of, becomes a Substance; crying for all inward and outward Vengeance for ever. See 25 Chap. of the Three Principles.

Q. 118. Why must the very Teachers of the Law bring Christ to the Judgment, and yet must be put to Death by the Heathenish Magistracy? What doth that signifie?

A. 1. That so it was, appears: Now to answer why it was so; Let it be noted, that Persecutions proceed not out of the second Principle, for in that all are Uni∣ted in Love and Meekness, nor out of the third, wherein Civil Magistracy stand∣eth; for that of its own Nature (if not unwarily heated) persecuteth none: as is found in Christian Republicks, who have no oppressive interest to advance or support, Persecution introduceth not its sting.

2. Nor in such only, but in the Mahometan Monarchies, is not Religion as such persecuted, but Conquests made for the greatning their poor outward Momen∣tary Power. And this is found not only among the Turks, but Persians, under whom the Christians enjoy the rich and large Country of Georgia, and those Chri∣stians not leven'd and perverted with Idolatry.

3. But Persecution stands rooted in the first Principle, in which it is apparent how Brethren in Profession betray Brethren in Truth and in Deed; because they all consist of the self-same four Forms and part asunder only in the Fourth; for the Children of the day only generate out of their Fire-divine Eternal Light, and the other proceed no farther than the Fire; generating no other Light than •• false one (viz.) as may consist with the false Maxims of the third Principle, a Serpen∣tine Wisdom.

4. Thence is it that from the natural strife of those divided Properties and Rage of the Fire proceeds the cruel Persecutions; therefore the High Priests and Teachers of the Law with the unbelieving Jews were the Lord's bitter Enemies. As was Cain the false Sacrificer to Abel; for that Abel by enkindling the true Light, sacri∣ficed his own Affections, Will and Heart, which Cain reserved, and so his offering was lame and disregarded.

5. Nor may i•• seem strange that the Teachers of the Law should be at Enmity against the Fulfiller of it; for they were only Ministers of the Letter, and the Letter killeth. Thus Antichrist who succeeds the Jewish Priests in killing Christ in his Members, would bind the Children whom God hath made free, but cannot.

6. Thus Ishmael the Son of the Bond woman persecutes Isaac, and would have

been the Heir. These if they can acquire Power in the third Principle destroy the Sons of the free Woman: if they cannot, they call the Civil or Military Assistants whom they mis-inform as Haman did, then stir up such a Fox as H••rod, whose jealousie of losing, what the Lord would not foul His fingers with, prompts him to Cruelty.

But more particular might I have been here, would it not anticipate what will fall under the 154 Question concerning the titular Christian, and the 162 Que∣stion concerning Antichrist, by whomsoever God shall open their Answers, which is therefore here forborn.

Q. 119. Why must Christ suffer and die? Was God to do it for such a revenge sake, that he might attone and reconcile or appease himself? Could he not otherwise forgive Sin?

A. I have no reason to vary my often mention'd design of declining Repetitions; therefore must refer the Solution of this to the 107 Answer.

Q. 120. What is the figure of the two Murtherers which hanged on a Cross on each ••ide of Christ? And why must Christ die on a wooden Cross and not otherwise?

A. Adam's terrible Fall was accompanied with dividing the Tinctures, as is ma∣nifest in the 43d Answer, which brake and parted him into a Woman, as is shew'd in the 65th Answer. And (as more links of that heavy chain) follow'd the ex∣tremities of Heat and Cold, as appears in the ••0th Answer, agreeable to the sepa∣rate Properties in the Tree of Good and Evil, discover'd in the 57th Answer. All which is made more obvious in the Birth of Cain and Abel: to every of which Answers, for laying open the thing sought in the first part of this Question, I re∣fer my self.

1. Yet farther for Answer we must know, that Adam when fallen hung between the enraged Properties of the first Principle and the third Principle, as it were lean∣ing on both, using the Out-birth to meeken the extorting Provocations of the four Anguishes. And having lost the Divine Vision, had his doleful abode be∣twixt Hell and this World: which is the thing figur'd by the two Thieves; the one whereof was forgiven.

2. Thus is it that Publicans and Sinners, signified by those of the third Prin∣ciple, enter the Kingdom of Heaven before the Scribes and Pharisees, who (as in the 118th Question is clear'd) do stand in the Zeal and Wrath of the first Principle to persecute and worry them in whose Hearts the Day-Star or second Principle is risen.

3. Now that the Lord did die on a wooden Cross and not otherwise▪ was, That as the Civil Magistrate is God's Ordinance for Execution of vindictive Justice; as being of the third Principle, which third is the Instrument or Figure of the first and second, as is evidenced in the first part of the 118th Answer. So the wood of the Cross was of a Plant of the same Principle, by Eating the Good and Evil Fruit whereof Adam fell thereinto.

4. Therefore was it proper to be the bitter and Blessed, or Evil and Good In∣strument, framed for the Lord's suffering Death, whereon in him hung all the three Principles, who, though he was Lord of Glory, yet like a patient Lamb for the Slaughter, bare this ur expressible Anguish, as if himself had been a Transgressor, to the pouring out of his Soul to the Death.

Q. 121. How did Christ slay Death on the Cross? How came that to pass?

A. 1. That Christ the Son of the Blessed God should Die, offends the Turks and Pagans. That He lived so humbly, and died so contemptibly offended the Jews; but the Proud lives of us Professors of the Name of Christ (we in the mean time believing Him so meek and lowly a Master) must needs offend not only Jews and Turks, but Christianity it self, and above all the Holy God.

2. What consideration can tread down Mans loftiness, if the looking on our crucified Jesus will not Who can chuse but (infinitely rather than Thomas, concern∣ing Lazarus) say, Let us go, that we may die with him? No less than thus to do, can secure us against the second Death; for he that is dead is free from Sin. Where∣fore saith the Apostle, speaking of this Death, I die daily.

3. Christ did slay Death on the Cross with his Dying, by laying off the filthy Garments Adam had wove himself into, that is, carrying the Monstrosity where∣with the Souls Essences were charged, clog'd and immured as a Sacrifice into Death, and through or out of Death again into the Liberty of Immortality; as the burnt Sacrifices precipitating their dark Matter arose into a Radiant lustrous flame.

4. Adam made himself and us justly Debtors to Death, but the Lord not only discharged, but brought Death into his Debt, as at large might be shewn. He disarm'd it and takes away his Dominion, so that he reigneth over it: thus hath this Rose of Sharon perfum'd our Graves.

5. It is in the Answer said we may as easily return the Sun backward over us, as change Nature's regular Motions of proceeding from a Seed to a Root, then a Fruit, and then a Seed, which Seed must first die before it multiply.

6. Wherefore it was that faln Man's monstrous Image was necessarily lead into Death, and the monstrosity left there before the new Image was raised; for the new ariseth by the falling off of the old, as saith the Lord, a grain of Wheat bring∣eth* 1.206 not forth much Fruit except it die, but abideth alone. Thus came Death to be slain by the Death of the Lord of life.

Q. 122. Why must Christ be nail'd to the Cross? And why must his ••ide be open'd with a Spear out of which Blood and Water ran? How do these signifie in the Figure.

A. 1. Christ being nail'd to the Cross (a Plant or Product of the third Princi∣ple) shews us how we are fixed to the loading burthensom part of that Principle, whence we cannot dis-engage or free our selves, though being over-loaden there∣with we should greatly desire it, but must patiently wait the whole time of our life till God shall do it.

2. And as Christ refused not His Cross, no not the carrying it, though the Bur∣then exceeded the strength of His afflicted wounded Body; for that one was com∣pelled to help him to bear it; thus neither should faln Man refuse his own, nor help to bear another's Burthen.

3. And as Christ refused neither to be nail'd to it, nor did remove His blessed Body from it, but thereon meekly poured out His very Soul, and breathed out His Spirit, and was taken off by others; so will the regenerate Man spend and be spent for his God.

4. And as out of Adam's Side (being rent open) went out a Female Property, which Wound (otherwise incurable) was repaired by the piercing Jesus holy In∣nocent Side; because as the separating the Female from the Male Property intro∣duced so great an Evil, the Consequence whereof was De••ilement, Misery, La∣mentation and Wo.

5. So the piercing the Lord's Side was the opening the Divine Fountain, whence issued Blood and Water, that is the Virgin Tincture of Soul and Spirit, the holy Fire and Light, the first and second Principles in Inseparable Harmony, which

introduced that Good, viz. the bringing forth Righteousness, Salvation and sacred Love, wherein consists the pure Heavenly Virgin Image (that out of which Adam departed and died, or disappeared to him) the Bride of Christ, and Joy and De∣light of the Eternal World and General Assembly and Church of the First-born.

Q. 123. Why must Christ be reproached on the Cross?

A. 1. One accounted it the Complement of Misery, when a Captive in much Torment beg••d his severe Governess (whose Slave he was, in old Rome) for Ease or some Mitigation, who was so wholly regardless as to be all the while Painting her Face: a Scene calculated very fitly to the present Mother of Harlots in Rome Antichristian.

2. But what is the anguish and torture all Creatures are capable of▪ if com∣pared with this super abundant grief sorrow and load, the weight of a World of Sin pressed our Lord with. To all which that (no part might be exempted) was added, that His blessed Eyes where Love and Mercy sate Triumphant, and His Prayer-hearing Ears must see the scornful gestures of Prophane Heads, wagging at Him in Scorn, not bowing to Worship Him, and hear the Taunts of vile and blasphemous Spectators: the very Passers by, and a Thier under Execution joyn∣ing to aggravate it. So was the 53 of Isaiah, fulfill'd in the 27 Matthew.

3. And what shall we say, was not the Cup bitter enough till cruel Mockings were wrung into it? but thus it was, that as Adam by the loss of his Innocence, purity and brightness, fell into guilt, filthiness and scorn; reproached by the De∣vils, by the first and third Principles, by the in of Cain▪ his own and the rest of his sinful Posterity, by every Essence, whence he fell, and every separate unclean Property into which he fell.

All this did He who hid not His Face from Shame and Spitting, receive as if it had been His own Due, and His own Procurement.

4. And into this Shame, Mocking and Reproach must every Child of the Rege∣neration submissively enter, and accompt it their peculiar Privilege to suffer their own Shame by the Lord's designation, we suffer righteously yet the Lord calls it a suffering for Him.

5. His reproach was Moses Riches and the Apostles Joy, His Chains are all pure Gold, but all the Lord's Children must remember that their Cross is fully as long as themselves; being the Principle into which they fell, and that they are nail'd to it. But though the Lord's Crown were Thorns, there is at the End of our light and momentary Afflictions and Cross, a Crown of Righteousness, and Eternal weight of Glory, coming by the meer, free Gift of gracious Love.

Q. 124. Whether was also the Divine Power in the Blood, which Christ shed or poured into the Earth? Q. 125. Why did the Earth tremble when Christ bung on the Cross?

A. The latter of these Questions depends on the opening of the former, so that one Answer will s••ffice to both.

1. The whole scope of the Gospel teacheth us, that Christ was truly God and truly man; for that the Deity graciously United it Self to the Humanity in the In∣carnation of the Lord Jesus.

2. We are also to know, that though God may be distinguished as into three, yet not at all divided: Seeing therefore that God assumed the Humanity and be∣came Man; we may not after that Unity, divide Him from that Humanity which He United himself with, though we distinguish the Deity from the Humanity; left

we seem to divide Him from Himself. What therefore God hath joyned together, let no man put asunder.

3. By the Incarnation of the Lord Jesus Christ He Himself, who is God Blessed for ever, became a God-Man▪ in an inseparable indiss••luble Union. And (a little to disgress) the Human Nature of us poor Men is so strongly allied, espoused or be∣troathed and adopted by the same incarnation, that it is most stupendious, admi∣rable and ravishing. How can a poor Earthen Vessel bear the serious contempla∣ting of it?

4. For were Man sensible how near God is to us (who as of our selves are wretchedness and vanity in the abstract) it must be with the regenerate Children as it was with the Women departing quickly from the Sepulchre with Fear and great Joy, and with others as with the Souldiers, they would be as dead Men.

5. But the third principle is an Eclipse to the prospect of the Soul awakened by the Sun of Righteousness, and an allay to their holy affecting Meditations, and is also a mitigation and flattering gilded Dream to the willingly deluded Cap∣tives.

6. And now to step back to our Work, we must say, that the Humane Soul of the Lord Jesus being of Divine Conception was inseparable from his Deity; therefore the Blood he shed for us Sinners had Divine power in it; for that Souls Masculine Seed was out of the Fountain Spirits, pure before God, as of the Eternal Divine substance of the Holy Ghost.

7. And as Fire kindleth combustible Matter; So was the Feminine Seed he re∣ceiv'd from the Virgin Mary (which was also our Soul according to which he is our Flesh and Blood, and our Brother) united and incorporated with the Divine substance, ma••ing one Heavenly Humanity in an indissoluble Band.

8. Thus as a Child receiveth a Soul from the Souls of Father and Mother, so this Heavenly Humane Soul of the Lord Jesus, dwelling in his holy precious Blood, was one and but one▪ received from the Holy Ghost and the Virgin Mary. There∣fore was it that when the Lord did shed his Blood for Mankind he is truly said to pour out his Soul; that Blood being the Chariot of his Soul. Also out of his side pierced by the Spear, came Water, the Signifier and Chariot of his meek, pure, Spirit of dear love and purity, as the Blood of the Soul united unto the Infinite Spirit of Love.

9. When therefore this Water and this Blood fell to the Earth, the Divine power being in and with it, caused the Earth to tremble, the Rocks to rend from their dark Coagulation, the Graves as Prisons to open. For the captivating power which the Salitter from the Fall of the Angels sustained, and was invaded withal, causing rocky coagulation, and the Curse and Death by the Fall of Man, casting the Earth into a deadly s••upor and sterility; was as it were dismay'd, bro∣ken, enfeebled by the holy powers coming on it.

10. This could not be concealed, but as Jordan fled from Eliah's Mantle, the Graves ceased to be Prisons, opening their Doors, the joynts and cement of the Rocks were loosed, and they clave asunder, and the drowsie Earth awakened and trembled.

11. For as the wrath had shut up the Divine power in the Creation, in Death, in an inactivity or obscurity: So the Divine Love hath by his Conquest over Death on the Cross, with irresistible Might and Puissance, opened the Doors, broke the Chains, and proclaimed the acceptable year, leading Captivity Captive.

Q. 126. What did the Darkness signifie, which at that time came over all Na∣ture?

A. 1. The Root of five of the other seven Planets is the Sun, but Saturn hath a distinct Centre. Now the Sun is out of the Magical Spiritual Fire and Light World, and that Worlds Fountain is the incomprehensible power of the Fathers property, and the inaccessible Light of the Sons property. And the Spiritual World is fi∣gured, imaged, represented, actuated and expressed by the Sun and Saturn: Es∣pecially by the Sun as it were by a Nature God.

2. And therefore as if you stop the Efflux of a Fountain the stream ceaseth; or if the Sap be obstructed, the Fruit soon feels the defect, or if you withdraw the Face from before a Looking glass, the Glass retains not, but loseth it. Thus was it that the Out-birth of the third principle was over-cast, ceasing its Lustre at the instant of the Lords Passion.

3. The things signified by it were, (1.) That as Adam departed out of the Eter∣nal* 1.207 day into the temporary Darkness; so did temporary Darkness here shoulder out or exclude the day.

And as Adam Exchang'd a blessed repose, exact order, perfect peace, and* 1.208 sweet rest for a state of Enmity, Horror, Torment and Death: So now did the Lord enter into the Death, Enmity, &c. to pass us through into Life and Rest.

Again as Adam went out of the holy first and second principles in to the Besti∣al,* 1.209 separate, prophane Out-birth; so did the same Out-birth pass now into Death and Impotence, discovering it self thereby to be only a shadow, their Order and Beauty borrow'd and dependant wholly on the Internal World, and that no Creature, World or Angel hath a Self-sufficiency, so least of all hath this, which is but a Picture of Eternal things.

It also signified the wrath of the first principle invading the second or out∣breathed* 1.210 holy Life, prevailing to the shutting up the Eye of the third principle. Yet that after three hours, (viz.) from the sixth to the ninth, (viz.) after a three∣fold domination in and over the faln Humanity; the Soul, the Spirit, and the Astral or Elementary Man, making the Divine Man ••ry out and plead, that it also might not be forsaken; straightway upon a second cry and a resignation made, (viz.) the second principles out-breath'd Image entreth Death and ••trook it dead; then the Internal Light figur'd by the outward riseth again.

Q. 127. Why did Christ in his Death commend his Soul into his Fathers Hand? What is the Hand of God?

A. 1. As previous to this Answer it must be enquir'd, 1. What may be understood by Souls in general? then what by this most holy one. 2. What various accepta∣tion we read concerning the Hands of God? And come to the direct Answer.

1. Souls in general are, (1.) Sometimes intending the Eternal Soul, distinct* 1.211 from Spirit and Body.

(2.) Sometimes it means the Body, distinct from both Soul and Spirit.* 1.212

(3.) Sometimes it's understood of the Soul and Spirit, distinct from the Body.

(4.) Sometimes it extends to the taking in of the whole Man, as of the most ho∣ly* 1.213 Soul, Spirit and Body of the Lord Jesus Christ, who yielding up himself wholly unto his Father, was as a whole Burnt ••ffering, or Lamb without spot▪ Sacrificed as the one alone, once for all, and for ever, intire Sacrifice and Altar also, and Incense▪ fully making Atonement and Entring once, and thenceforth Eternally into the Holy of ••olies.

2. Thus as the true High Priest, he entred the most holy place bringing in a new Priesthood of another Tribe (viz.) not of Levi but of Iudah; also another order,

not of Aaron but of Melchizedeck; by change of the Priesthood, changing also the Law, of direct necessity, putting a period to figures; as the daily Sacrifice the anniversary entring of the High-Priest into the holy place, but rending the Vail, &c.

3. Of all which the Epistle to the Hebrews (as that they were most immediately concerned to know) doth copiously inculcate and convince.

2. What may be understood by the Hands of the Father here spoken of.* 1.214

1. Sometimes it means his Mighty Power, irresistible strength, &c.

2. Sometimes are signified by it his Infinite Omniscience and Omnipresence.

3. Sometimes are intended his most wise and gracious ordering and provi∣dence.* 1.215

4. Sometimes it speaketh his most loving, merciful, careful preservation, and* 1.216 shielding of his Children.

4. In serious view of all which the Fathers Hands whereinto the Lord Jesus Bequeathed his Soul, Spirit and Body, may not only be taken in all these Accep∣tations, but an infinitely more vast comprehension than all Creatures, Saints or Angels can fathom or enumerate.

5. Now to the answer it self▪ be it known that the dear and only Eternal Son of the dear Eternal love of the Father, having given his Disciples and all his pur∣chas'd holy ones, his peace for their incomparable privilege as the legacy of the Prince of Peace by Testament: To the end it might never be frustrated, ratified it by the Death of the Testator, gives himself up wholly at once, entring into death who himself was the Fountain of Life, and breathing his last cry and groans into the Bosom or Hands of his Ever-living, Infinitely-loving, Omnipresent Father, and thus through death re introduced life into the Humane Nature.

6. And is it ask'd why? It is answer'd, Who but the whole Father could re∣ceive the whole Son? Who less than the Infinite first principle could receive the Infinite second principle? For tho' t••e Humane Soul as it was deriv'd from Mary was finite, yet as he was conceived by the seminal substance of the Ho∣ly Ghost it was Infinite being wholly so united to the Infinity.

7. Behold, and sink down, and drown thy self, Oh my Soul, in the sweet Ocean of this free Master piece of Matchless love, see the heighth, depth, length and breadth▪ Know what passeth knowledge, Conception, Comprehension! Make thy Heart the Footstool of it, thy Soul a Sacrifice to it, thy Spirit the a∣mazed Witness of it, thy Mind and Thoughts the Waiters on it, thy Tongue and Pen the Trumpet of it.

Let Heaven and Earth adore it, let Time and Eternity record it, let Hell and the Children of Pride tremble at it, but let the humble Man and broken Bones In∣herit, Inhabit and Rejoice in it for ever.

Q. 128. Why did some convert and turn again when they saw what was done at the dy∣ing of Christ: And the High-Priests not? Why must they be blind and hardened as to this Work?

A. 1. By the High-Priests are meant him that was such, and those Rulers of most Eminence assisting and concurring with him. This Question is double, (viz.) Why some did convert? And why such as the High Priests, &c. did not?

That some did as the Centurion, &c. Matth. 27. ••4▪ seeing that which was done feared greatly, saying, Truely this was the Son of God, Luke 2••. 47. 4••. And Luke records, That the Centurion and all the people seeing, &c. Glorified God, and all the people smote their Breasts and departed.

2. For their dark Centre was terrified, the stirred by remorse and compassion

with and unto so patient and innocent a Lamb, and that stirring, moving on by conviction to great grief, sorrow and mourning, begat love, and the love en∣kindled the holy Light of the second Divine principle, of which number it's said Lon∣ginus was, who with his Spear pierced the Lords blessed side.

3. But in the High-Priests, &c. The dark Zeal had like Fire, drunk up the meek Water of Tenderness and Compassion, so that the Light could not enkindle, but they remain'd a dark Fire. For it is manifest they by their impetuous Lusting, proud grasping for Grandeur and Rule, and their griping after heaping up abun∣dance of the outward principle; had by Covetousness like greedy Dogs or Swine, formed their very Souls according to the four Auguishes of the first dark Hellish Impression.

4. As Antichrist also (whose Forerunners and Antitype these were) hath done and still doth. Therefore to distinguish a resolv'd hardened Persecutor from the Creaturely Devils is thus to be done; that the persecuting Man hath on him the Bestial part of the Out-birth for mitigation, which is a Door, through which it is possible Grace may enter, unless the impardonable sin hath judicially wholly shut him up.

5. But the mitigating third principle excepted, (viz.) the worst part of it, the Antichristian Spirited-Man having shut out the second principle; the Evil Angels and he are in one and the self-same principle.

6. It is also certain that the Antichrist, sometimes call'd the Whore, sometimes Babylon, sometimes the Mystery of Iniquity and Man of Sin, is as such, incureable and irrecoverable; for it is an Enmity against Love and Meekness.

The Art of Physick gives that Disease for Incureable which is grounded on the Constitution, the Disease of Antichrist is such, and therefore Incureable; for he is compos'd of the Enmity of the four forms of the first principle, and is Enmity in the Abstract, against the Divine Kingdom of Humility, Meekness, Love, Peace, and Divine Light and Joy.

Q. 129. What was Christs going to Hell where he overcame Death and the De∣vil?

A. 1. Great is Mans Misery on Earth, by reason of wilful blindness. When we hear of Christs going to Hell, or overcoming Death and the Devil there, we blindly grope with our Conceits, imagining in our Reason a local motion to a place far off. But that it may be plainly told what Christs going to Hell was; it must first be orderly said, 1. What Hell is, and where? Which is referr'd to the 17th.* 1.217 Answer the 19, 20, 21, 22, 23 verses. 2. What the Conquering Captain Christ is,* 1.218 that Vanquished all the Devils every where? It is answered, It was Christ as he had made himself a Creature; for his Body as a Creature is the whole holy pure Element, which comprizeth this whole World. The holy Body hath Heavenly Flesh and Blood, and Water of Eternal Life, which feedeth the Faithful Soul at the Lords Table.

2. An•• tho' it comprizeth this World, Heaven, Paradise, and the Angelical World, yet is a Creature, but such a Creature as can be every where in the Deity; for unto this Creature of Heavenly substantiality hath the Almighty Son of God espoused himself, as a Body to remain in Eternity (as in the time the Sun doth unto the Moon) as in his own Body. In every part of which Body the Trinity is always manifest.

Objection 3. But this crosseth the received Divinity, which assigns ubiquity to be the peculiar distinction of the Creator, from the Creature. Also an imposing

upon the Senses, that one Creature is at London and at Quinsay at the same moment of time, a thing denied to be in the Sphere of an Angel; whose Wings are only il∣lustrations of his almost instantaneous local motion; implying he cannot be in two places at once.

Answer 4. The least divisible Body requires place and space; and magnitude is the uniting of two or more divisibles. 1. My Foot is not where my Head is, but I* 1.219 am where either of them is. 2. If my Head only is in the Air, my Body only in* 1.220 the Water, my Feet only in the Earth under Water, yet I am in every of these at once. 3. My Hand is at the He••m, my Eye on the Star, my Heart with my God;* 1.221 then am I at once in two Worlds 4. Again, my Elementary and Sensual Man* 1.222 is in pain, my Siderial Man in care, the unmortified properties of my Eternal first Principle or old Man (or Root of the Soul) in much stubbornness, anxiety and frowardness, my regenerate new Man or humble meekened Spirit is rejoicing un∣der the Cross in hope of Eternal Blessedness. Yet am I but one little poor Crea∣ture, tho' I am at once in one Visible and three Invisible Worlds.

5. Now tho' what the new Man sees or feels, hath or hopes for, meets with re∣sistance in the unmortified part of the first principle or earthy Vessel, yet is it not so in Divine Bodies of Angels or perfected Spirits: Who all by prevalence of their consonance, and uninterrupted holy will have their Heterogeneous parts swallow'd up by their lustrous Harmony.

6. All these things penetrated and pondered; shall our straitned Souls confine the Immense Heavenly Humanity of the Lord Jesus Christ? For his becoming Man or Incarnation wherein he assumed our darkened Souls, uniting them with the Divine Virgin of Wisdom, as one Creature in himself; did not stra••ten, lessen, debilitate or commit a Rape upon that Virginity, which is the Tincture of the ho∣ly World, according to which he was Begotten by the Holy Ghost; but it exalted to the highest the assumed Soul.

7. Nor was his uniting our frail Astral and Elementary, and Sensual Man unto the holy pure Element any Impeachment to the holy Element, which (in the instant of the Virgin Maries Conception) was like a Tincture, blessedly put into our Body in him; but it was as the first Resurrection to our impair'd, divided, sleepy, impure, mortal Man.

8. For thus the Soul in the Virgin was taken into the Trinity, and the Body in the holy Element (which is every where present and evermore pure before God) was made Lord in the Heavenly World.

9. Yet is th••s whole Heavenly Man a Creature, tho' the First-born of every Crea∣ture, and is the Food of our Souls, neither is this a confounding the Deity with the Humanity of Christ, no more than the Apple is the Tree: Or the living Ver∣tue of the Sun in the whole deep is the Sun it self.

10. This Virgin of Wisdom is the Image of God, the Delight of God, the Spouse of Jesus Christ and of so high descent as to be possessed by God in the be∣ginning of his way, &c. Read Prov. 8. from the 1. to the 31. verse, but yet is not God or the Infinite Almighty Deity.

Thus see we how Christ was on Earth and in Heaven as Son of Man, or in his Heavenly Humanity at once, and is so still, and it is his Office to expel, bind, van∣quish and chain all Devils every where, and reign in the Throne of expulsed Luci∣fer, to kill Death and take away the Sting, for Hell cannot withstand him.

11. This is demonstrated by the Operative Astrum, particularly by the seven Regal Stars. See we not how Saturn, tho' most remote, is equally potent in coagu∣lating, petrifving, giving weight, &c. as in Lead, Stones, &c. as if he were at the nearest distance. Also how Mercury in Jupiter causeth Sensitives and Plants to sprout up tall, &c. And how Mars Influenceth Men, and confines Plants, checks

Oaks to he crooked, knotty, dwarfy Shrubs: And how calmly and s••renely Ve∣nus Influenceth every where, how the Moon acts Bodies, the Circulations and Fluxes of Blood, and the Tides which some call the Pulse of that Element. How also the Sun chearfully bears witness to himself. All these do various•• work through all the Creatures within their principle (or as 'tis term'd, the Sphere of their activity) all at once in all places of all kinds.

12. And shall we straiten the sacred power of the Body of the Lord Jesus Christ in the holy principle, to narrower bounds than we can do the outward Sun which is his outside Image, which at once dwells in all the Stars and whole deep, in every Creature on, and many under the Earth, and in every pi••e of Gra••s

13. It is demonstrative in the four Elements; the same Air fills all Cranies, and (with degrees of purity) so doth it the deep, as also the other three Elements in the Out-birth.

Only within or above the Firmament is another principle, understood to be a holy Birth, of which it were digressive to speak here.

14. And shall we think the one holy pure Element, the vertuous Eternal Mo∣ther of the more Impure, Prophane and Mortal four Elements, to have less vigor to operate in the holy principle as the Eternal living Body of Christ, than they in the drowsy Travels of Mortality, for Productions and Dissolutions.

15. The like might be demonstrated by the outward principles of Sal, Sulphur and Mercury: And how they operate in degrees of Purity according to their seve∣ral Subjects. And in a word it may be demonstrated in whole Nature and every Travel it hath: But it's better to be contemplated than exposed into many words.

Thus the Lords descending to Hell, to overcome Death and all Devils, is evident not to have been a going a great way off, &c. but what and how it was and is effected.

Q. 130. How did Christ 1 Pet. 3. 19, 20. preach to the Spirits; which in the time of Noah believed not?

A. 1. Truth hath found worse Entertainment than the Lords seamless Coat; for some pretenders to it have rejected, what other pretenders have wrested. Thus as Ma••s wickedness makes him unworthy so makes it him unable, to hear the truth. But tho' we are justly offended at the fictitious Purgatory which Co∣vetousness prompts to tell of, yet we must submit to God in his Word; all which magnifieth his Mercy and Goodness.

2. The Spirits mentioned by Peter were of those overthrown in the Deluge, which tho' * one Interprets (expresly against the Text) to be the preaching before the Flood: The Error and Vanity thereof will appear, by the following* 1.223 Particulars.

3. 1. This Preaching was to Spirits, not to Men in the Flesh; and certainly they that perished in that Flood were Men living and dying in the Flesh. 2. The Text* 1.224 takes notice there were of that World but few, to wit, (eight Souls) saved which* 1.225 hath a serious consideration; like that of God to Jonah concerning Popu••ous Nine••e••. 3 It is said Christ was put to death in the Flesh, but quickened by the Spirit: By which also he went and Preached: It is not said that Spirit* 1.226 by which Christ was quickened went and preached, but he that was put to death* 1.227 and quickened went and preached. 4. The first World Imaged the first Princi∣ple and Reuben, Jacob's First-born figured the first World. And yet Reuben, (tho' otherwise sinful in a high degree) was the only innocent of all Joseph's Bre∣thren of the severity used against him; which might open a Door to them, viz. the first World figured; for the second principle graciously inclineth to inlighten

the first. Reuben is also readiest to reflect on their sin against Joseph in their dis∣tress in Egypt; for he was the first Worlds figure, as Joseph was the Figure of Je∣sus* 1.228 Christ. 5. It was to Spirits in Prison not to Men at large, Christ when quic∣kened from the dead did Preach; which the same Apostle explaining according to this meaning; saith, 1 Pet. 4. 6. For this cause was the Gospel preached to them that are dead, not living.* 1.229

6. The Apostle saith he preached to Spirits which were but sometimes disobedi∣ent, also telling us when, (viz.) in the days of Noah, while the Ark was prepa∣ring; implying they were not disobedient▪ at this time of preaching. To this* 1.230 sence are referr'd the words of the Prophesie of Zechary.* 1.231

Q. 131. What doth Christs rest in the Grave signifie; that he must lye Forty Hours in the Grave?

In the 98th. Answer concerning Moses being Forty days on the Mount is what may be the compleat Answer hereunto, to which this is referr'd.

Q. 132. Why must Christs Grave be guarded with Watchers? What doth that signi∣fie that the High-Priests should resist or oppose Gods Power and Might, and would keep Christ in the Grave?

A. 1. If it be clearly known what the High-Priests were, and what Figure they bear, it may also be known why they would resist God and strive to keep Christ in the Grave. And what they were and figur'd, is manifest in the 128 Answer. They were, as to their fiery Zeal, Captives in the Properties of the first Principle, without enkindling the Light of the ••econd, which makes Men free: Their heat (as to their Law) was rooted in Enmity, which is the true cause of all Persecutions.

2. For if they had been moderated by the Maxims of the third, as obscure as they are: Tho' the Divine Light had been withheld, and not enkindled, yet cruel Persecution could not, would not thence naturally have proceeded. See 118 An∣swer.

3. It is written, Cast not Pearls before Swine left they trample them under their Feet, which Swine are the Bestial Men in the third Principle. Again, Cast not holy things to Dogs, lest they turn again and rent you. These are they of the Wrath Principle or first Principle, whose Root is in the dark fiery property and anguish of that first Principle. So that a Hog is better than a Dog.

4. Whenever we are shutting out the Rebukes of God in his Providences against our wilful Contrivances, or the Convictions from his Word Preached or written, or the just Reproofs of good or bad Men for our faults, or the checks of our own Hearts, and Gods Witness in our Consciences; and would, by our partiality and indulgence to our selves, flatter our selves, hide our evils like Adam, seek ex∣cuses, stifle, silence, extenuate, or any way palliate the Matter charg'd on us, then are we as those Watchers keeping Christ (as much as in us lyes) from the Resur∣rection out of the Grave.

Q. 133. Why did the Evangelist say that the Angel removed the great Stone from the Door or Mouth of the Sepulchre? Could not Christ have ri••en else out of the Grave?

A. 1. This is the eighth Angelical Ministration to Christ recorded by the Evan∣gelists, there being ten in all; viz. 1. To Mary before the Conception. 2. To* 1.232 Joseph concerning her. 3. To the Shepherds at the Nativity. 4. To Joseph to fly* 1.233 from Herod into Egypt. 5. To return on the death of Herod▪ 6. To ••he Lord a••ter* 1.234

his Fasting and being Tempted. 7. Again to the Lord in his Agony in the Garden.* 1.235 8 This removing the Stone. 9 Two Angels in the Sepulchre after his Resur∣rection.* 1.236 10. Two Angels at the Ascention.* 1.237

2. By reason of Mans folly and slownes of Heart to believe the great and im∣portant Doctrine of Christs being risen, did it please the Lord to condescend this way to help Mans Infidelity, and confirm their weak Faith. And therefore came the Angel of the Lord and rouled back the Stone, and sate upon it, and there was a great Earthquake, and the Keepers did shake, and became as dead Men; for the countenance of the Angel was as Lightning.

3. There was no need o•• the Lords part to roul away the Stone; for his Hea∣venly holy Body (which en••red to the Apostles the Doors being shut) could not be detained by the Stone of the Sepulchre.

For the Heavenly Humanity is not included nor exclusible by any thing, but passeth unapprehended through all things; being Lord of all, living in himself in his own holy Principle the Eternal Liberty.

4. But the poor Earthy Children of faln Adam being Captives in the third Prin∣ciple have need enough of all Gods gracious Condescendings to work Faith, and confirm our Confidence, and ground our hope; for which gracious ends was the glorious Messenger of Irresistible Majesty sent on this Errand. But so obstinate and great ••s Mans hardness of Heart, that all this and what followed were needful to settle a Foundation for his Apostles and Martyrs to build their and our Faith upon: But for ever blessed be the Almght•• God, that all his gracious Promises and Purposes are abundantly ratified and opened; for he is for ever the yea and Amen.

5. Thus, as Adam in the Face of good and bad (viz.) of the Holy and Hellish Worlds, fel•• into impotence into the Our birth of the third Principle. So the se∣cond Adam b•• the Ministry of the glorious Ambassador of the mighty power World whose Countenance was as lightning, and in presence of the astonished Souldiers figuring the Hellish Principle, raised the right Humane Nature. And thus also must we, if we will arise with our Head, be as Passives suffering the Lord to exercise all his Rights in and on us, with a resigned sence of our inability, wretchedness and vanity.

Q. 134. What is the power of Christs Resurrection through Death? How did he make a Triumphant shew of Death on his Body? What was it then that he did with it?

A. In the 45th Answer is shew'd what Adam was before his Fall. In the 69th Answer is what Adam's Fall plung'd him and us into; and in the 121st what the death of Christ (and effect of it) is: Every of which three Answers being duly consider'd▪ will conduce much to the opening of this.

We come to search what the power of Christs Resurrection is, whereby he Triumphed over all opposite Powers and Principalities, and made a shew thereof in his Body.

1. The Fall and Curse brought wrath into Adam's several Principles, (viz.) the four properties of the first into Enmity and Rage. Also so captivated, obscured and buried the Transparency of his second Principle, that the Virgin of Divine Wisdom (totally disappearing) retir'd into her own Heaven, thenceforth he became whol••y impotent and utterly dead to the Divine Magia, only the Siderial Magia did ••it as Councellor in his Earthy Reason, whereinto the Serpentine subtil∣ty can familiarly insinuate.

2. But so much of the Tincture remained in him as is inseparable from the seve∣ral Existencies, and for the sake whereof, the very Out-birth of the Creatures

shall in their Idea's have a Resurrection, by Vertue of the Tincture in them.

3. His third Principle was also as wretched as its Capacity extended to; for the Astral Man was under a series of Evil, Cross Conjunctions and Aspects: The Ele∣mentary was brutish, degenerate and like the worst of Beasts. Where was now the dear, first, precious Image of Modesty, when he was now half Devil, and half Beast?

4. Of this fierce State and Death it is said, O Death, I will be thy Death; which is done by introducing of Life, and the Life thus enkindled is as the Tincture transmuting Metals, by feeding their hunger by such part of the vertue of the second Principle, which the hunger longeth after, and is capable of.

5. And the Divine Love fire begotten and arising in the Soul, is the Soul's Re∣surrection, of which it is said, Blessed and holy is he that hath part of the first Resurre∣ction; for of such the second Death shall have no Power.

6. The great Doctrine of the Resurrection hath had many Enemies (besides the Athenians) who laught at it; for the Sadduces amongst the Jews believed it not, and too many at this day oppose it, because they misunderstand that and other Divine Truths; so that may still be the Lamentation, My People perish for want of knowledge. They that said in the Apostles days the Resurrection is past already, were not (perhaps) aware that they overthrew the Faith of some, it being the same as if they had said there was no Resurrection.

Object. Some may say, Man having a visible, palpable, elementary Body, and an invisible, astral Spirit or Soul Author of the five Senses, at least that acts the Or∣gans: neither of those parts can share in the Resurrection; for the Stars shall fall and the Elements dissolve. Let them tell me too, our Flesh is Grass, Dust we are, of the Earth earthy, and like the Beast that perisheth. If therefore the Syderial Root and four Elements return into their Aether, can the Products thence, subsist, his Body being dependant on a transient Principle whereof 'tis compounded. With what Body therefore shall he arise?

A. 1. 8. Christ had a visible, palpable Body as ours from the astral World and four Elements, though by reason of his being begotten of the Holy Ghost was infinitely Superior and more Noble; yet in his Resurrection was his Elementary also raised to Immortality and Glory.

9. The Apostle saith, If the Dead rise not. (1.) Then Christ is not raised. (2.) Your* 1.238 Faith is vain. (3.) Ye are yet in your Sins. (4.) Our Preaching is vain. (5.) We are found false Witnesses. (6) Those that sleep in Christ are perished. (7.) Our hope is vain. 8. We of all men are most miserable. But therefore that Christ is risen, and become the first fruits of them that slept.

A. 2. If our Body (as far degenerate as it is become) had no higher Extra∣ction than barely the astral World and four Elements, it might have no other Resurrection or Perpetuity, but be as the Beast: But how then was it to have en∣dured to Eternity, had not Sin broken it? It had therefore its Root in the Eternal spiritual World, whereof the outward World and the Spirit thereof, (viz.) The Spirit of the great World are a figure and Representation.

A. 3. 11. It is relatively Eternal, being United to the Eternal Soul joyned to the Holy Body it obeyeth and beareth, suffereth and doth the Holy Will of God, as the Souls Instrument and Companion. And the wicked Souls direful confederate in all their black Machinations, beastly selfish Maxims and fordid Prostitutions; and therefore in both must have a Resurrection to receive according to their Works.

12. But the Bodies of wicked People are as a ready prepared Engine, whose every part is curiously composed by Exquisite symmetry, liberally oyl'd to whirl as an Automatae down a steep Mountain: whil'st the Bodies of holy Souls are as a Bullock unaccustomed to the Yoak, or a lazy Ass to struggle through a narrow

deep way, with a leaden load, up a weary heighth. So that look how much of extraordinary Assistance, or rather violent Inducement, the Evil man's Body is to his Soul, so much perplexing Impediment hath the regenerate Child from his Body.

13. Infidelity suggests so many Improbabilities, as may make one Impossibility of the Resurrection, to which is opposed Omnipotence; Shall that Infinite Power, whose Hand gives Being to every thing and World, from the Angelical T••rones to the vile Insect, and Minute-parts of every pile of Grass, be insufficient to rally Man's dissever'd Limbs, number the Hairs, and not the Members, record all Mens Actions, Words, Thoughts, and forget the whole Bulk and Fabrick?

14. As to the last part of the Objection, with what Body shall they rise? To this the Apostle replies, Thou Fool, that which thou sowest is not quicken'd except it die, and the Body which shall be (viz.) not the self same Grain, but the self-same Kind riseth, be it Wheat or any other, and the self-same Tincture in the Crop as was in the Seed, only our Corruption, Dishonour and Weakness is changed into Incorruption, Glory and Power.

15 The Sons of Wisdom can see the Transmutation of Metals. The Natura∣list, the death, dissolution and reforming and vivifying of Craw-fish. The curious Observer, the Transmigration of the Silk Worm. Every one that kindles a fire, the triumph of the flame, on change of the Accidents of the Fuel. The Physitian the consent of Bodies and Parts by sympathy, and of Actives and Passives. Who sees not the Loadstone single out one filing of Steel from a heap of Sand. The Plowman and Gardener see out of the dark Earth arise Corn, Fruits, Flowers of other colour, odour, taste, &c. than the Earth; yet acknowledge they the Earth hath all the Vertues, Properties and Powers of them obscurely in it.

16. Why then should it seem impossible, that He that raised up Jesus Christ from the Dead should be able to quicken our Mortal Bodies, though literally mortified when Death shall be swallow'd up of Victory; as saith the Prophet, Thy* 1.239 dead Men shall live, together with my dead Body shall they arise; Awake and sing you that dwell in the dust, for thy dew shall be as the dew of Herbs, &c.

Q. 135. What manner of Door hath Christ through Death opened in our Humanity, in the Anger and Righteousness of God, where by we may enter into God? How is that done?

A. 1. As it is not the Wind abroad, but that in the Earth that causeth Earth∣quakes, so neither could Man's mortal inward Wound be cured by outward Ap∣plications; for, because Man was become inwardly a Hell to himself, and out∣wardly lock'd up in the Curse of the Out-birth: wherein he had secluded and shut up himself from the Divine Light, as in the 69th Answer is discoursed.

2. It was therefore past all Remedy, unless Heaven would mercifully introduce it self into the Soul in the light of his Life. Then did the gracious Principle of Love by bringing the Eternal Virgin back into the lock•• up Humanity become a Saviour: Like as the Fiat or speaking Word did in the Beginning by the Light compose Order amongst the Confusions of the Properties of the Chaos. So the Lord of the Light-Holy-World came into the aver••ed Will of the Humanity▪ and there implanted it self as a Tincture, being Himself the Omnipotence of the King∣dom of Divine Love into the Anger and severe Righteousness of God in Man.

3. Thus came it into Man's enraged first Principle, like sweet Oyl or Incense into a dark hungry fire: which raiseth it into a Radiant sweet flame and Iustre. As when the Humane Intellect returned into Nebuchadnezzar, his bestial Image was exalted. So when the Divine, dear Love embraceth, and is enkindled in Man's angry fierceness it potently attracts by assimilation some Divine Breath∣ings,

and makes impressions of it self: As in Esau at his meeting Jacob.

4. The Door by which the Soul goeth into God is opened, as Jacob by yielding up himself, passed through a Death appeasing Esau; for by this the Soul's bolted and barred-up Door, is unshut and set wide open. So that in the resignation, it lives one Life with Christ in God, and hath its passage through one Death with Christ to God, and is in the Resurrection thus begun, in one Spirit by the Eternal Spirit, the heavenly Flesh and Blood or Humanity of Christ is its Food, it is God's Body or Christ's Body, the pure Element and Virgin of Wisdom and Modesty is his Companion.

5. For thus his violent griping Astringency is sated by the Lord's infinite giving, yielding Power and Vertue, this causeth him instead of violent Attraction to be like a water'd Garden, breathing out his sweet Odours. His Anger and Rage is foil'd and kill'd by calm, serene, Meekness, Humility, Patience and Sweetness; His Envy by Love, which grows to a kind of Emulation to give, if it were possi∣ble, more than any Saint or Angel; yea, as much if he could, to God and for God, as he receives from him.

6. This Soul loseth himself; for he is not his own, but in an excellent sence is besides himself: as the Brethren of the dear Jesus said of him, and would have laid hands on him. This Door thus opened gives such access, that the Soul once and ever, and once for all, gives all, without the least reserve, and so hath no∣thing, and yet then and for ever receives all, and hath all for losing his own poor, narrow, miserable, beggerly all, he finds himself rich with Eternal fulness, which still he surrenders with deepest Humility.

7. But how can words export what the Soul cannot contain, or broken Letters express, what a broken Heart breaketh and melteth in the Contemplation of? How can the shallow brutish outward Man fathom, what the New and Spiritual Man is swallowed up with? These things are the matter at the time of Sacrifice; but what! it is always the Hour of Prayer, it is always the time of Sacrifice in this Temple. Amen.

Q. 136. What doth the Pilgrimage or Journey of the two Disciples from Jerusalem to Emaus signifie, where they complained in Anxiety for their Master, and yet Christ walked among them, and enquired of them, and taught them: and yet they knew him not?

A. 1. This Journey is fitly compared to that of Hagar; who by leaving her Mistriss Sarah was in great Anxiety, and then comforted and instructed by the Angel, and shew'd the Well Lahairoy and that both with respect to Hagar, whose hope concerning her only Son, was like to the over-whelming sorrow of these two Disciples: their only hope (being on the Lord's restoring the Kingdom) was reduced to a great degree of despair, distrust and offence at their fail'd hopes. Also with respect to the Angel appearing to Hagar at the needful time of her despair, and which is the first recorded to have appeared. So is this at as needful a time, and on a most important Exigent of Despair, and the first day of the Lord's Resurrection.

2. And now founding the Discourse by alluding to this Parallel, it will be ob∣vious what signification this Historical Occurrence hath, (viz.) That as Hagar figured the state of Bondage, as did Mount Sinai, which our Apostle teacheth us, were an Al••egory. Only by the way it may be noted, had not so good Autho∣rity explain'd it thus, but that the self same Exposition had been made of it by •• Modern Pen, though guided (in some measure) by the same Spirit, our letter Wise men would probably have call'd it Enthusia••m. So doth this Journey of the two Disciples from Jerusalem to Emaus sig••••fie the 〈◊〉〈◊〉 of a 〈◊〉〈◊〉 quit∣ting

Divine faithful waiting on God in any obscure Dispensation, when the Pro∣vidences are too deep and high for their faint, feeble dull disquisition and reach, then they depart from Abraham's abounding stedfastness of precious Faith to Ha∣gar's dry Bottle of Reason; but like Cleopas in Anguish say, we trusted this Man should have redeemed Israel (viz.) this or that should, or should not, have been &c. impl••ing their trust is expiring.

3. The Bridegroom was taken from them, now was the day of fasting and hea∣viness: the Shepherd was smitten, now were they scattered: This was the hour of the power of Darkness, such as God's Children usually meet with, es••ecially the beginners▪ who having tasted a time of love, think presently to have all they hope for; Dreaming of the Journeys end at first setting out, when con••rariwise their Mr. is taken from their head, inward or outward Temptations, perhaps both, like a Torrent sweep them downward.

4. Then are they apt and usually do let go the exercise of the Divine Magia, where Faith and Love support each other, and betake them to the Astra•• Magia, their own Reason, where in disconsolate anxiety, they shew their Hope is giving up the Ghost.

5. The Lord's joyning himself unto them, signifies such a time of recollection as is a day neither dark nor light: they are seen and that in mercy▪ but their infi∣delity with-holds them from seeing. It is neither Day nor Night, their Under∣standing outruns their Eyes, their Hearts burn, but till farther discovery their fire gives little light, but in the Evening it shall be light; it was so with them, (viz.) when our Reason, the Issue and Child of the third Principle doth set, as when their Evening was come, then the true Eternal Light in Jesus discovers it self, breaking the heavenly Bread: and the same hour they return to Jerusalem.

6. But let all such offended poor Disciples know, the Lord may be with them while they are surrounded with Laments: let them stay for he will not tarry long, but if they wholly depart, they may lye down sadly 60 Furlongs from Jerusalem; as is too grievously to be seen in the Potent Eastern Nations: who are lain down under the Doctrine of Siderial Reason, their Regulation of the third Principle. As far also as the Western World is with-held by Antichristian Maxims, they feed upon Ashes, the ••rash and fictitious Formula's of the same third Principle joyn'd with the cruel Properties of the first.

7. And lastly, It must be noted, that by the Lord's appearing to them in their anxious state is sig••ified, the natural Production of Divine Power and Glory out of the anxious wheel, the struggling of the four mighty Forms of the first Prin∣ciple, as out of its natural Root or Centre. More might be said, but none will deny that which is said to be according to the Analogy of Faith.

Q. 137. Why did Christ after his Resurrection first appear to a Woman, and not to his Disciples?

A. 1. More generally. (1.) To shew his Prime and Particular regard to a Soul* 1.240 excelling in Love to God, did he first shew himself to Mary Magdalen, to whom much had been forgiven, therefore she loved much.

And (2.) it was to procee•• in God's usual Method, who standeth not in need* 1.241 of the Wisdom, Ability and Excellency of Men to work his Designs, but doth it for and in Babes, and by them to and for others. (3.) Again, to give preference* 1.242 to the Holy Zeal and Fervour, which excited by earnest Love is successful, passio∣nately to enkindle Divine Light in such proportion of speed, as the heat is in de∣gree; for great Divine Fervour having Anguish for its Root, hath always according to its own Nature, eminent Light and Glory for its Fruit.

2. More particularly, (4.) To shew his immediate care of the feeblest; as ten∣der* 1.243 Mothers do to their weakest Children: So here to a Woman, (5.) To demon∣strate* 1.244 his gracious Condescention to the separate Image of the Humanity, divided from Adam, and first in the Transgression, like to the saying, Tell my Disciples and Peter, who had so lately denied him, that it was as the se••ting of a dislocated Joint.

6. To try the Faith of his most eminent Followers; who should first only hear* 1.245 of this glorious Resurrection once and again by the words of others, than after the sence of hearing, follow'd their seeing him; then touching, then tasting by their Intellect his heavenly Teaching, then participating of the Spirit by his breathing on them. Thus became they Witnesses, not only of Christ's swallowing up Death by Victory, by gradual assurance past all shadow of doubt: but also be Witnesses against themselves of their own Diffidence, till their Faith was enforced to act its office by Mediation of all the Senses.

Q. 138. Why did Christ after his Resurrection eat of the broiled Fish with his Disci∣ples, and entred in unto them through a shut Door, and taught them?

A. 1. The Text saith, They gave him a piece of broiled Fish and a Hony comb, and he did eat. The first part of this Question may seem curious as well as obscure; but it must be noted, that all things God discovereth are not alike plain, but must be sought out by diligent search, comparing and inferring, as amongst many the offering strange Fire was not forbidden: but God consuming the Sacrifice by his own Fire, did by Consequence forbid the other, the Error herein cost Nadab and Abihu their lives. The carrying the Ark on a Cart was not forbidden, but David's not considering and inferring a Prohibition of that by the Direction for carrying it on the Priests Shoulders, cost Uzzah his Life.

2. And now here the Lord after his Resurrection eats broiled Fish and Hony∣comb, as before he twice feeds the Multitude with Fish by Miracle, we may not think the Eating of Fish insignificant, and that again having wrought the Miracle of the great Draught of Fishes: after the Resurrection their Dinner was Fish. All which hath a double signification.

(1.) 3. More general, That as Adam's Fall had laid the Creation under Univer∣sal Disorder, such as was most aptly represented by the confused troubled ••ea▪ and all his Posterity by Fishes, one devouring the other, as saith the Lord on this Allu∣sion to his Disciples, I will make you fishers of men in this sense concerning the New Heaven &c. Viz. At the reducing to Paradisical Order, it is written, there was no* 1.246 more Sea.

(2.) 4 More particularly, whereas Fish was never us'd in Sacrifice, and Honey directly forbidden to be in any Offering to the Lord by Fire, this, with rending the Veil of the Temple, was to shew the Jews the time of their Sacrifice was finished: But Men, signified by Fish, were in a more excellent way to be the Lord's, and the Kingdom of Heaven like a Drag Net to catch them. But their not considering this their gracious Visitation, and persisting in their obstinate Sacrificing, and wilful Ignorance of the signs of the times, cost not the lives of a Nadab and Abi••u, or Uzza, but those of Priests and People, City and Nation, Desolation of Jerusalem and Sion Temple and Altar, and suppression of their supposed Offspring for so many Centuries to this very day.

5. Now as his Eating was Paradifical in the Mouth only. So his entring (the Doors being shut) was his being now only in the Divine Principle not to be shut out; for the World is as nothing before him. The Condensations, fiercest Attra∣ctions, strongest Constringencies are all open High-ways to his Omnipotence; for his Conquest was over Hell, and he goeth into all the wrath of the first

Principle, as well as the third, all Power in Heaven and Earth being his for ever.

Q. 139. Why did not Christ after his Resurrection she•• himself to every one, but to some only?

A. 1. 1. By every one must be intended. 1. Every of those in Jerusalem, or* 1.247 2. Every of the Lords Disciples. 1. But so to have done in the larger sence had* 1.248 been cross to his own Inhibition, Cast not holy things to Dogs, nor Pearls before Swine. (2.) It had oppos'd the Method of his Proceedings with Men, from the time of his Conception to his Ascension. (1.) His Conception was a Secret imparted only* 1.249 to the Virgin, after in a Dream to Joseph, then Prophetically to Elisabeth, Simeon and Anna, and Prophesies had Obscurities. (2.) His Birth was discovered to the* 1.250 poor solitary Shepherds after that perhaps above two Years to the Wise Men; but presently veil'd by his Flight and Absence. Thence no more is said of him till he attained to about 12 Years, and then, though the Doctors were astonished at his Understanding, yet they knew him not. Neither understood his Parents his An∣swer on that occasion, but he went with them and was subject unto them, from that time till he began to be about 30 Years: So that for 18 Years nothing ap∣pears but as if he had been a common Child of Adam. (3.) Then the Observation* 1.251 of what passed at his Baptism, was instantly shrouded by his Forty Days with∣drawing from all Men, into the Wilderness. (4.) And after his calling of the* 1.252 Twelve and Preaching the Gospel, he often retreated from the Multitudes, di∣vers times from some of the Twelve, and sometimes from them all, especially for Prayer, and all this while, unknown to his very Brethren. (5.) And when his* 1.253 exalted Glory was so conspicuous upon raising of Lazarus, that the High Priest, &c. began to say the World goeth after him; that it seemed to threaten the hindering the Baptism, he was graciously straightned to be Baptized with, and that they feared the People; then offered he himself up at once, checking the mistaken Hopes and Confidence of Jews and Gentiles. This was the Method of the humbled state of the Only, Eternal, Almighty Son of God.

3. 3. The Reason of his thus much concealment was, the abuse by vile Man∣kind* 1.254 of the sparklings of his Glory; As, (1.) Herod begins by shedding the Blood* 1.255 of Innocents. (2.) The Sharers in, and Beholders of his Miracles, were obstru∣ctive* 1.256 to his other work of gaining Souls; therefore he so frequently, chargeth Privacy on them. (3.) The Multitudes that he fed by Miracle offered so much* 1.257 interruption, as to obtrude on the Eternal Soveraign of all Worlds such Advance∣ment, as to be King of a Dunghil, and render him obnoxious to the filly Jealousie of Earthy Kings, those Gods of Clay and their beastly Tyranny. (4) The Splen∣dor* 1.258 naturally arising from the Eminence of his necessary Evangelical Work sharp∣en'd the Spirits of the Priests, &c. with Rage. (5.) We see with horror what the* 1.259 Effect of Judas knowing him was. Objection. But these are not significant to his* 1.260 state after the Resurrection. Answ. Though the Objection be Digressive, yet then consider, (6.) What use Antichrist makes of her Knowledge of this profound Hu∣miliation,* 1.261 Life, Passion, Resurrection, (viz.) to be wholly sollicitous in the out∣side, 1. Of Things. 2. Times. 3. Places, viz.

4. 1. That the Things may be Figur'd, Grav'd or Painted, and those Products* 1.262 of Humane Fancy adored. The ••iner Antichrist Talks, Writes, Preaches the Things as a History: Believing which imaged History do flatter themselves to secure Eter∣nal Blessedness, though they live and die ••nmor••ified, and in another Principle, and propose to themselves (to wit) the third Principle and Self, yet Pride them∣selves with wo••••••. (••.) Time, they devise for Idlene••••, Licentiousness and Pro∣phane* 1.263

Rio••ousness, call'd Saints Days. (3.) Places, (they hallow) of Assembling;* 1.264 Consecrating stone Walls and Structures, and one part of those must be more Sacred than the rest, and name the Places by Saints Names, &c.

5. Whether any of the Disciples during that Forty days had not beheld him is* 1.265 not said, therefore it may seem they all saw him; and why not, being seen of above Five hundred Brethren at once.

6. But there is one thing still to be said, which may be read and heard of, but not known by Human Wit or Art, or comprehended by Astral Reason, (viz.) That Christ had nor hath more, nor fewer Witnesses of his Resurrection, than those who were risen with him, risen in him, and he risen in them; these Chil∣dren of the Day witness his Resurrection, by his Voice to and in them, they know his shape and most lovely form; for his true Image is in them; they Dine with him, his heavenly Humanity is the Flesh and Blood their hungry Souls really, truly and substantially do Eat and Drink, their fiery Property is allayed by the meekness of his Living-water, they, as the Hem of Aaro••'s Vesture partake of some of the Holy Oil poured on his Head.

7. Of these things Man's sharpest Penetration, without Regeneration and Mor∣tification discerneth, as the blind, sinful, hardened Multitude would have done, had they viewed the Lord after his Resurrection: perhaps to gaze or adore the place they saw him at, but persecure his Image never a jot the less. Or be asto∣nish'd, as Saul's Company were, seeing only the Light.

8. This Resurrection is the subverting, gaining upon and over the Disorders of the four Forms or Properties of the first Principle, which without the vertue of the second, would image the third Principle in them, or Image themselves there∣in, getting on meer Fig-leaves. But in such where this Resurrection is beginning, though in some it is like the uncovering of Fire; for the Passions catch and burn the more, being curb'd and put under a Law, yet light is the natural consequent of that Combustion.

9. In another Form, Class or Degree of Christians who have made Progress, this new life is more apparent, who yet sometimes by their Drousiness, their habitual Evils return and foil them; for such are left a while as those Canaa••ices, as Thorns and Goa••s to exercise their Faith, Diligence and Circumspection, &c.

10. But in those excellent Souls, the sealed ones, where the Resurrection is mo•••• conspicuous, there (as in Torches or Candles) is little trouble intrinsically in emitting their flames of Light from any inward Defects, but their burthen and disturbance is from blasts without, either of the Sins of others, which like many bordering Vapours conspire into a Fog, to hinder the executing their Holy Pur∣poses (and bent of their Souls, to enlighten the Spirits of those they converse with) perhaps by Calumnies. Or else their cross is from stormy Persecution to termi∣nate their Course, or torment them in it; in all which they are with the sweet Spirit of the first-born from the Dead, to encounter Oppo••ers, and with uncon∣querable Patience to offer up themselves, and abide by it, content to pass through man•• Deaths, be Partakers of their Lord's Entertainment, hold their Testimony and finish their Course; for the day is breaking in such which may have Clouds, but never shall Night invade it; for it is the entrance on the holy, pure, Paradisical Life.

Q. 140. Why did Christ after his Resurrection converse Forty days on Earth before he went or was taken up to Heaven? What doth that signifie?

A. 1. This Question Demands, 1. Why Christ conversed 40 days, &c. Also,* 1.266 2. What i•• signified?* 1.267

To the first, the Causes ob•••••••••• to comm•••• understanding were, 1. T•• con∣firm▪* 1.268

the Faith of the Disciples, And, (2) To found the Faith of successive Gene∣rations* 1.269 concerning the Resurrection. (3.) To Leave the obstinate Jews and others* 1.270 inexcusable.

2. To the second what it signified, (1.) That as Adam, in his time of tryal,* 1.271 went out of the Eternal day into the two Principles of the dark Abyss and Out∣birth, so Christ now brought back the same two Principles harmoniously into the Eternal Day. (2.) To shew openly in his Body (that was dead and is alive for* 1.272 ever) the Victory over Death and Hell. (3.) To shew the Holy Paradisical Life* 1.273 which Adam should have continued in, (viz.) The perfect Image of the Almigh∣ty Trinity in every of the three Principles; That is, how his first, illustrated by the second, was to be imaged and figured by the third, over which he was to rule; (1.) By conserving his Pure, Holy, Virgin state as the second Adam did.* 1.274 Also, (2.) To Eat and Drink as the Lord then did those 40 days in a Paradisical* 1.275 Heavenly manner, in the Mouth only, not with filthy Guts, &c. but as did the Angels with Abraham. (3.) To have comprehended and been able to pass through* 1.276 all the compressed or condensed Bodies, irresistibly, unapprehended not excluded but as light through Crystal, penetrating all Astral and Elementary Existences, as the Eye of Eternity doth time.

Q. 141. What is Christs going or Ascension to Heaven: that he did visibly ascend? Whither is he arrived, and where is he now at present?

A. 1. This Deep is our World, here was the Throne of Lucifer, and in this World or Space is our Heaven, yet not in this World, but in the Heaven that comprehendeth this World; but this World cannot comprehend it, as Time can∣not comprehend Eternity.

2. The sharp Power and Omnipotence of the Father is the true Centre, as of all Worlds, so of Heaven: and the gracious Omnipotence or true second Principle, is the true Centre of Holiness and Purity in the whole Abyss of the Father, and especially (if it may be so spoken) the Heaven of Heavens: who as he is the Media∣tor, the Christ, the First-born of every Creature, is on the Throne, and is him∣self the Throne, sitting on the right Hand of God; that is, at the place of the quenching of Wrath with Love, he sitteth in the Throne, and is himself the Reconciliation.

Q. Is it askt, what is the Kingdom, City, Palace or Seat whither he ascended, and where he is?

A. 3. He is himself the Seat, Palace, City and Kingdom.

Q. Is it askt how can this be intelligible to Mortals, living in Houses of Clay?

A. What is, and where are the Bounds in the outward World of the Light? The shining Sun is its own Palace and Throne, it also is in the whole Deep in the several Elements and Concrets, as far as any thing is capable of it; yet is it but a Figure or Representation of the true Eternal Son.

Q. It is said, concerning his visible circumscriptive Body, which rose again, and was seen by his Disciples on Earth, during his Forty days converse whom the Disci∣ples saw ascend, and of whom the two Men in shining Garments spake, that he should in like manner descend, Where is that Body?

A. 4. It is answered, it is in its own Eternal Throne: But it is to be considered, if we in our astral Man, can view in our Intellect the whole Globe of Earth and Seas, and the whole Deep of the third Principle. And, were our more noble part freed from the Images our Syderial Spirit frameth, what a view could it take of the Principles and Fountain Spirits whence it all sprung, especially that which it lives in, and delights in; as how much of the Eternal World may a glorified Spi∣rit

know; for the Child knows and seeth his Parents, and the Lords very out∣ward Body was Begotten of the Holy Ghost as Masculine Seed.

5. If therefore such a poor finite Creature as Man (the lower sort of Intel∣lectuals) who is the thing formed or building, can mount so high, and appre∣hend so much. Whither cannot he ascend, what cannot he do and comprehend, who being Conceived of the Holy Ghost, is the Builder of the House? Who, tho' he humbled himself to the form of a Servant, and ascended as such to shew he was our Brother, yet is Lord of all, and in his Heavenly Humanity is not exclusible of place, as Eternity is not excluded out of time.

Q. 142. What signifie the two Men in Shining Garments, who said; Ye Men of Ga∣lilee why look ye up after him: This Jesus who is taken from you to Heaven will come a∣again, as you have seen him ascend or go into Heaven?

A. 1. Moses saith, Out of the Mouth of Two Witnesses shall every Truth be esta∣blished.* 1.277 And the Lord saith if he will not hear thee, take with thee one or two more. Thus in the Temple were two Cherubims stretching out their two Wings, and the Lord sent out his Disciples two and two.

2. The signification of all which is that when the first Adam by not acting his Powers, caused the dividing the Two Tinctures into distinct Male and Female, which should have remained but one, Error and Falshood soon crept in; for the Two Tinctures were neither of them true, but Deceit introduced it self into both, because the true Virginity disappeared.

3. And the Two Tinctures were united only in the second Adam to bear one Voice or Testimony; for he Married the Humane Soul to Virgin Sophia. Thus the two Men in shining Garments bear but one Testimony: Hence was it that in Sacrificing of Fowl, the Male and his Female made but one Offering.

4. Also thus, as the Lord, who was then taken up into Heaven shall in like manner return again; so the holy pure Virgin Sophia, the Wisdom of God, and Tincture of the Light, who left the Humane Fire Soul of Adam, and withdrew from him into her own Heaven: But by the Incarnation of the second Adam, the same Eternal Virginity came down and returned again to the Humane Soul of us poor, unworthy, miserable Men.

Q. 143. Why must the Disciples of Christ yet wait ten days for his Ascention for the sending of the Holy Ghost? Why was not that done instantly? Here begins the Eighth Grand Distribution.

A. 1. It was, 1. To compleat the Antitype, being the time pointed at by the Feast of Weeks, which Feast of Weeks is commanded several times, (viz.) from the Morrow after the Sabbath of the Passover reckon seven Sabbaths is 49, and 1 is 50, (or the Feast of Pentecost) from the Lords Resurrection. At the end of Forty days the Lord ascended, and the Disciples were to wait at Jerusalem till the coming of the Holy Ghost, which was ten days after.

The ten days to make up the Feast of Weeks, was that they might be a secon∣dary illustration whereto the seventh day or weekly Sabbath is suited.

2. Nine of these ten days points at the whole course of the Race of a Christian in this World, and the tenth is the Crown, Summit or Perfection. As the nine first forms of Fire are Crowned with the Heavenly Birth of the Paradisical Earth and Water of Life in the holy World, which is obtained by adding there∣unto the tenth form.

3. This is figur'd by the nine Generations beginning with Se••, and Abraham is

the tenth, in whose Seed cometh the Blessing upon all. In like manner find we Angels Ministring to Christs Incarnation nine times, and the two at his Ascention was the tenth. See the first Verse of the 133 Answer. So there were ten Lepers cleansed but one only returning with thanks, it is said where are the nine. Thus was the tenth day of their waiting the day of the gracious and glorious coming down of the Holy Ghost.

Q. 144. What is this that the Disciples must wait and continue together till the Holy Ghost came?

A. 1. Will any say it was for their outward safety; 'tis true, obedience is the safe path: But this was of its own Nature most hazardous, against Jacob's method who divided his Family and Substance to preserve some, but this keeping them to∣gether was, as to Mans Judgment, an exposing them to danger; for first an As∣sembly is less secret than one, also more obnoxious to the Jealousie of evil Eyes: From the consequence whereof they had no outward defence of their own, or Followers, or the People which somewhat swayed with the Priests, &c. in their time of rage against the Lord, whereas they were not entered so far into their Ministry as might promise popular respect. Therefore their being together might be deemed by the Bloody Persecutors of the Lord a fit season, at once to extirpate the Lords Sacred Embassy and Embassadors.

2. Their waiting and continuing together was therefore an Eminent Touchstone of pure Love, and incomparable Faith. (1.) In respect of their Work which was* 1.278 to witness, what the Lord was Crucified for acknowledging, (viz.) that himself was the Son of God.

3. (2.) In respect of the place, Jerusalem, the stage where the Shepherd was* 1.279 smitten, where the Murtherers were Rulers, whose Streets lately Consecrated with the holy Lord's walks, Miracles and Heavenly Doctrines: The Temple where he had often spoken like God, not like Man: Where was a Garden which he had often frequented: The Judgment Hall, where he had been reviled, crown'd with Thorns, mocked, scourged and condemned: Also Calvary where they mercilesly crucified Mercy it self, remained all Monuments of the greatest Love and Pati∣ence, and extream Malice and ferine Cruelty: In this City which should have worn Sackcloth, with these sad Objects and under these Rulers were they to dwell and be confined.

4. (3.) With respect to the time, being that of the Bridegrooms being taken* 1.280 from them, of their having Tribulation ten days, the time when their Enemies were Flesht, by having their Hands Embrewed in the Blood of the Lord Jesus: As cruel wild Beasts tasting the Blood of their prey, and the time before descending of power from on high to revive them.

5 But they must wait on this service, in this place, at this time, signifying to us that the time of the Christians Life is the exercise of Faith, Obedience and Trial of the sincerity of Love; a time of beholding sad Objects as was this of theirs, of hearing sinful sounds, the being harassed by Oppressive Rulers, converse with or amongst malicious, ensnaring, dangerous Enemies, inward Terrors and Tempests, and outward Storms and Outrages from the powers of the dark World.

6. So that the distressed Soul can find no succour or guidance from the Imaged Powers of the outward Astral World, but must sink down from them, and con∣stantly wait the Breathings of the true speaking Light World, left if the outward Magia be our level design and home, the dark Magus do by it insinuate into us, and we thereby form the will of the Spirit of this World into our Eternal Souls, which neither can ••••ed them, cloth them, nor guide them, but if thus they pro∣ceed

till the four Elements fall off, they shall find themselves miserably cheated. This waiting of the Apostles directs us therefore, to wait for the Whispers of the Word behind us, so call'd; we having gone out from it, and turn'd our Backs on it.

Q. 145. What is the Feast of Pentecost? How was the shedding or pouring forth of the Holy Ghost effected? And how did the Bands of the Tongues of the Lords Disciples become unloosed?

A. 1. Our Fall in Adam brought us from the Paradisical Feasting to the toilsom Life, to a state affording no other Food for the four properties of our first Princi∣ple (which was the Centre of the Soul) but the third Principle: Which is right∣ly a feeding on Ashes and a Shadow. If Men can live by looking on their own Picture, so might Adam's Soul by the third Principle. It was worse with him than it is with an Elementary Body who can subsist a little while by feeding on it self.

2. Now the Feast of Pentecost was bringing back through the Lords Incarnation the vertue of the holy World, (viz.) the Paradisical Bread and Water of Life, for the Soul to feast on: The true Flesh and Blood of Christs Heavenly Humanity, this pure Water of Meekness is in the Soul a Well of Living Water, springing up to Eternal Life.

3. The pouring forth of the Holy Ghost was thus effected; The Darkness into which the Soul had cast it self caused a violent anguish, that anguish of its own Nature generates a fierce hungry Fire. And higher than this the Humane Soul of its own ability since its Captivity goeth not. Now such Souls as can get no sa∣tiety in the Spirit of their will from God, but go to the third Principle, do as S••ul who waited not for Samuel, but considering his streights Offered a Burnt-offering* 1.281 himself, and so lost the Kingdom.

But so did not the Lords Disciples, for they waited till the Lord came. Where is he that learneth the lesson this Mystery unfoldeth? He shall hear and understand the things which none of the divided Languages can possibly express, and some∣times may see and penetrate what it is not lawful to utter.

4. Pluck out the Earthy guessing and pretended seeing, stop the Ear against the delusive Charmer, then shall not the outward Reason (like the Sun) dazle, nor Thunder, or the roaring of the Sea amuse; the raging Waves shall be counter∣manded, and thy Ark will be in inward Tranquillity.

5. The pouring out of the Holy Ghost did enkindle the Souls Anguish and Fire into a Light and Divine serenity of meek Love. Now as the blinking Lamp fla∣ming from a small spark, enlighteneth a little Boom, and the greater Fire of a Torch yields a more eminent Lustre: So the greater the Anguish the greater the Fire, and the greater also is the Light, when the Lord enkindles it to a Love flame, that according to its exalted vivacity it be proportionably as it we••e Tin∣ctured, reaching hard after the Resurrection from the dead.

6. Now were the Bands of their Tongues unloosed by their opening the power World in this World; for by how much we are by wrath and death Captivated, by so much are we impotent: But where the Spirit of God unites with Mans Spi∣rit it frees him from all restrictive Ligaments, that with the Word there may be power. But the following Question ••reating of this Su••••••ct, ••o•••• is not ••eresaid to this third Branch.

Q. 146. How is the difference or distinction of Languages among them to be understood; that they have all at one instant spoken all Languages at once in one sence; so that people of all Nations understood them?

A. 1. Man's Fall cast him from the unity into the multiplicity: Before which Fall he stood in the one holy power; his Word being in God, was by his Almigh∣tiness Mighty, ruling in, through and over the multiplicity, his Words were as many Arrows in a Quiver, penetrating all things: As the Arrow out of a Bow of Steel doth the Air. But Mans Fall into the multiplicity, disarm'd him, ren∣der'd him impotent, only some have a little power to see into one property, some into another, but were all Mens Abilities united, it were but some pieces of the multiplicity far short of the Unity.

2. Man is an Image of the whole Trinity, and the Astral and Elementary Worlds Image, Heavenly Things and Places, while Man therefore kept his station he was in the Divine Centre, but his departure thence dejected him into the cir∣cumference, Wheel of Nature or Out-birth, thenceforth was the Centre or Holy Fountain hid.

3. The Lord Jesus Christ as he is the only Begotten Son of God, is the Eternal speaking Word, which may be understood to be Eternally generated out of the Eternal Father, or first Principle, as our four Forms or Anguishes generate natu∣rally the Liberty or Light which is call'd the fifth. This is the first Word the crea∣ting speaking holy Word from Eternity, 1 John 1, 2, 3.

4. The next is the created Word the holy World, wherein the Almighty Word doth through the Virgin of Divine Wisdom Image himself. It may be compared to a holy Eternal Book, whereof the Angels are Golden Letters, sounded in Di∣vine Harmony: In which Book the Almighty with delight reads his own glorious ineffable, tremendous Name.

5. But Lucifer making an harsh jarring Tone, and changing his Golden Letters into black of poysonous composition, raced himself and his whole Hierarchy out of that fair Record. Then did the creating Word speak or incert, and interline Man into that part of the Book out of which Lucifer and his Angels had been raced, which with the additional skill of Interliners▪ had the Out-principle as an adjunct to him, this was the second race of Intellectuals.

6. And tho' the skill of the speaking Word were perfect, yet as usually it is in Interlinings, the obliterated Letters had left some flaws or scratches (tho' not in the holy Book, yet) in the adjunct, shadower or cover, (viz.) the Out-birth, which being new bound, and the lacerated pieces cemented; in the cover rested such stains and rents, that thereof came the perillous, poysonous, stinging Ani∣mals, and Vegetables, and Beasts of prey bearing the impressions of the clauses of the dark World.

7. Whereinto when Man fell their contagion so affected him, that he could not sound a due consonance to the Harmonious Dialect of the Holy Book, which as to him became so closed and sealed that he could not read, open, nor so much as look thereon. But as Men Illiterate cannot Spell nor Read, so the Language of Nature of the Heavenly Holy World (our true Mother Tongue) was lost; he had no Ears to hear the Angelical Ravishing Voices, nor Tongue to utter it, till the Fiery Cloven Tongues descended.

8. Now come we to the Holy Language it self, which if any could speak, would not some say this Man is full of new Wine. But we may mournfully tell of our Losses▪ easierthan regain them, we must say that Language was one and but one. For its Nature it is pure, for its extent it is comprehensive of all, and therefore no wonder all understood it, for its power it hath Authoritatively Omnipotence in it,

actually or executively it hath the Keys of Life, and Instruments of Death, this Word slew Ananias and Sapp••ira, and freed Tabitha from the Bonds of Death.

9. Now as in Mens ordinary Affairs the Reason and Understanding prevail to move the Mind, so that after Debate a Will is formed, this Will is the Result of all consideration, and is the Man, the Soul, the Spirit, the Body, the Passions, Af∣fections, all make one Intire Will, and the Magical driving power of all this be∣comes the Word, this Word is the Executive Instrument, and not barely the He∣rauld of the Soul or whole Man. It is the Energy and expressed Vigor of all the Powers; wherefore it is said, By thy words thou shalt be justified, and by thy words thou shalt be condemned; for the word is the work and the worker.

10. Thus and no otherwise is the Divine Language which the Holy Ghost open∣ed in the Apostles, (viz.) the Result and Law or Abridgment of all the Powers of the hidden Holy World, it was the Opener of all Doors, the Epitomy of all Open∣ings, the understanding of which is offered by this simile.

11. The Intricacies of the perverted, perplexed, confused Tongues in the mul∣tiplicity is compared to the Night season, when a Man can only see the House or Room that contains him, and that not without the aid of Fire or Candle Light where is much shadow, many uncertainties, some colours not distinguishable. And the explicating, opening and voice of the holy one Language is compared to the Noon-day which shews every thing at once without Door and within.

12. Thus the Divine Word or Language comprehends all, opens all Doors; therefore was it that all Nations understood them; for the unity contains the multiplicity, as every Genus doth every of its own Species, or as the Element of Fire doth every Spark of Fire. This hath the Life of all openings, as the Vow∣els are the Spirit of the whole Alphabet. All the sounds Musical or otherwise are contained in three and in seven, both Concords and Discords: All Voices or Tones expressing the Passions and Affections in the two Extreams of Joy and Sor∣row, and the Mean of Equiponderating Solemnity of Humane Creatures, or o∣thers are comprised in the sixth Fountain Spirit, or property of the Eternal Na∣ture, and must have its efficacy in every formation.

Q. 147. What doth this shedding forth of the Holy Ghost out of Christs Resurrection and Ascention to Heaven profit or benefit us? How may that be also effected in us?

A. 1. When the Ep••esians (who had been Baptized by John) were ask'd, Have ye received the Holy Ghost since you be ieved? Answer'd, We have not so much as heard whether there be a Holy Ghost, they may not be thought wholly igno∣rant of the Eternal Existence of the Holy Ghost; for all the Holy Men from the* 1.282 Creation were guided by him: But that these knew not of this glorious and plen∣tiful Effasion of the Holy Ghost on the whole Assembly.

2. And now how the pouring forth of the Holy Ghost profits us, is not only that records deliver this to us, as once done in them; but that the same is vouchsafed more or less Eminently, as those sacred Visits are more or less welcom'd by joyful Obedience, or grieved by stubborn Resistance. For as the precious Ointment go∣ing down to the Hem of Aaron's Vesture is not said to be spilt on the Rocks or sterile Earth, so neither doth the Holy Spirit always strive with Ga••saye••s

3. Again, the coming of the Holy Ghost out of Christs Death and Resurrection profits us also, that whereas it finds us in as many pieces as there are Properties in Nature, and drawn by as many contradictory wills as there are subordinate Spe∣cies in those Properties, fig••••'d by the confused Languages at Babel, this Holy Spi∣rit unites us as Fire unites all sorts of Fuel into a like Flame.

4. Thus it found some of them in one form and extream, some in another,

some Busied with Curiosities, others Brutishly Ignorant and Remiss, some seeking by fraud or otherwise to establish their particular propriety, some making Ambi∣tious Designs their Idol, &c. The sacred Spirit putting out their several false Fires, and Gloworm fictitious Light, brought them, and willeth to bring us into one Kingdom, by one Spirit to mind the same things, leads us by one will to be imploy'd in one work, for our scatter'd Interests, extravagant Desires, and pri∣vate selfish Contrivances must as Rubbish be removed, before the Lords House be Erected, or as Weeds be eradicated before the good Seeds flourish.

5. 'Tis true our Humane Powers, and the Spirit of the great World in us, and the Tincture convey'd us thereby may be used by the Almighty Architect as un∣hew'd Timber, rough stone, and other Materials whereof to frame a Building, like as the Principles and Properties were extracted out of the first Chaos: So may our confusions be consecrated and made conducible to the work of the new Creation which is effected in us by dying of our first wilful desires. For by giv∣ing up the might of our first principle into the Intellectual Light of the second Principle there is generated in us the pure Love of the third Principle, of which Love the Holy Ghost is the Author, by this the Law is fulfilled, and in and by it the Holy Ghost graciously seals the Regenerate to Eternal Salvation: Who having been fed by the Flesh and Blood of the Lord Jesus have in part got his Heavenly Body on them, which is attaining a measure of the Resurrection from the dead.

6. This brings in Universality in the Room of Propriety, one instead of many, signified by the Tongues, which tho' Cloven were all but one united, and one on∣ly in every Language, here see we the Kingdom on Earth as it is in Heaven, and the new Man thus progressed is the true, and in some sort perfect Image of the Tri∣nity, for it is the first disappeared Image which Adam fell from. And in this most excellent way doth the glorious Trinity work in Eternity in all Divine Creatures wherein the Three Persons Image themselves.

Q. 148. What is the Litteral Word and the Living Word Christ; in his shedding forth one with the other: How became they distinguished; seeing all did not hear the Holy Ghost teach from the Mouth of the Apostles: for one sort of them said, They are full of sweet Wine; these heard indeed Mans Word, but not Christ teaching in his Re∣surrection.

A. 1. The Literal Word did signifie in the Jewish Administration the Law of Circumcision, &c. call'd a killing Letter, tho' even that were glorious as is inti∣mated by Moses Face. The Evangelizing by Preaching or Writing must then be* 1.283 much more glorious, the Holy Writings of the Prophets, Apostles and Saints are therefore exceeding precious, and require great care and diligence to learn the Mysteries there intended and taught, they are so good and important, their Effi∣cacy, Majesty and End so Divine, that the living Word and it, are used as terms convertible, but yet Metonymically: As by the Cup is meant the Wine, or by the Bag the Treasure.

2. But the Living Word is the Eternal Creating Word, and tho' no Language* 1.284 contains ••et every Word of Men is of it and by it, and when the Lord Jesus saith of the Holy Spirit he shall take of mine and give it unto you, he means the so speaking as the Spirit should give utterance. Such was this when the God of Spi∣rits fell on them▪ other speaking sprung from Babel, is as far below the Life and Power of that as the Consonants are below the Vowels, which produce but mu••e ••issings, &c.

3. And we may expect, when God shall give to his, one Heart, one Soul, one Love, one Life of Faith, Holiness, Meekness, Patience and Self-denial, account∣ing nothing their own, but as Members of the one Body to live as that white, sweet, first Age of those Guests at the Feast of Pentecost: When God shall do this, we may expect he will restore the Spirits of the Letters, and give us Water at the pure Fountain; until then, as one people know not the Language of others, so all people are strangers to this, and as falshood causeth Men not to know others Minds by their Words, so do Mens false Hearts make them unknown to them∣selves.

4. Now why some of them who heard the Heavenly Tidings said these Men are full of sweet or new Wine, was because themselves were Captivated in ano∣ther Principle than that wherein the words were Born: perhaps some in the de∣ceits of the third Principle, others in the wrath of the first; so that they could no more comprehend the words of the Children of the day, than the Creatures of the corrupt terrene Salitter can converse with the Aerial Creatures, or the aqua∣••trish with those of the Fire, or then we poor Offspring of faln Adam can skill the Dialect of Angels.

5. Mans Heart is naturally prepossest against Divine Understanding, and the simplicity of truth not only from his disorder'd Original, but especially by Matu∣rity of Growth to fixedness in the humane Apostacy; for Youth stands in a true Ground which makes Angels delight in them, until the Serpents, Foxes and Goats, their Tutors, Companions and Tempters have gravely taught them to be Fools in Fashion, also false, and by degrees to be obscene and impudent of Con∣versation.

O how great is Mans Misery on Earth, how innumerable his Snares, how mul∣tiply'd his Perils and Sorrows in this great and terrible Wilderness?

How Infinite is the forbearance of a contemned Father! How compassionate the Redeerner to his daily Murtherers! How long-suffering is the grieved Holy Spirit!

O, the Heighth and Depth, and Length, and Breadth of that Love so abused by us!

The subsequent Question excuseth saying more to this.

Q. 149. How doth Christ himself teach presentially in the Office of Preaching, and yet sitteth at the Right Hand of God? Or among whom doth Christ teach, what is a Shepherd or Pastor in the Spirit of Christ, and a Teacher of the Letter without the Spirit of Christ, each in his Office?

A. 1. How Christ is in Heaven and every where on Earth at once according to his Heavenly Humanity the 119 Answer from ver. 3. to the End, sheweth: Also it is elsewhere shew'd the sitting of Christ at the Right Hand of the Power of God, is at the place where Love quencheth Wrath; therefore are the Sheep at the great Day placed on the Right Hand of the Judge.

2. But now to the next part of the Question, among whom doth Christ teach, it must be answer'd, the Light which bringeth Salvation hath appeared to all Men; for as every Countrey on Earth is visited by the splendor of the Sun, and every Plant and Pile of Grass Influenced by him, and so hath been from the Creation; so also from Adam to the last Man, hath Christ the only true Light shined, and will shine.

3. And as there are many places in some Countries, and some Angles in every Countrey, whereon the Suns Beams beat not directly, yet is there no Vegetable which his Vigor Influenceth no••: Such is the P••e••ching Vertue of Christ to all present, past and future.

4. Again, as every Mineral is not Gold, nor every Fruit solar, that the Suns ve••tue should be totally prevalent in them, but they all are helped the more to grow thereby in their own Property, so that it is not the Suns fault that ma∣ny are spoil'd. Thus tho' Christ stands in the Door of every Mans Heart, calls them, waits the whole time of the Life of many, and very long on all, as a Judge, as a Councellor, and as a Monitor, yet many grow hard, and (as evil Creatures) the stronger in their own property, by the desireable access of the Suns Rays: Thus Impenitent Men do from Gods goodness treasure up wrath, bless them∣selves, say we shall have peace, cry the Temple of the Lord, &c. and grow the more evil because God is most good, and are the more daring, the more they are intreated and strove with.

5. Now to the latter part of the Question, what is a Shepherd or Pastor in the Spirit of Christ. It is answer'd, Christ is the alone Shepherd of Souls; for allu∣ding as before to the outward Sun. As the Sun directeth the Creatures to get good and prevent evil by his daily steddy course, such is Christs providential gui∣ding us by his working for, and sacred Epistles written to us, and by assisting us by some loving Brother he substitutes, this is his outward Pastoral Office.

6. Again, as the Sun not only directs the Creatures to the place of their Food, but by his vertue makes it to be Food, so that they are fed by his secret vertue in the things fed on, and the things themselves are but the Medium. Thus is the Soul fed by Christ by whom the Medium is caused, and the Soul by him also hath a preparedness and capacity thereunto, and the good Shepherd thus gives his Life and Vertue for and to the Sheep, and they feed on him. But Men calling themselves Shepherds are only at best as Ink and Paper wherewith the Lord Jesus writes his good pleasure, teaching others to read it. So is the Church call'd the Epistle of Jesus Christ.

7. And to the last part of the Question, What is a Teacher of the Letter without the Spirit of Christ in his Office; It is answer'd, he is dead, (for it is the Spirit only that quickeneth) both in respect of himself, is sensual, not having the sacred Spirit, and in respect to his Work, the Letter killeth. Therefore tho' a regene∣rated Child may receive some strength from the Teacher of the Letter, yet the Divine Principle by him who is himself only in the Anguish of the first Principle, (viz.) the Covetousness, Pride, Envy and Anger, or in the Image or Shadow thereof the third Principle properly call'd the Valley or Shadow of Death the unregenerate Souls are by such misled into the Ditch.

8. What is that power then, whence the Blind Guides issue and derive Autho∣rity? From the holy Spirit of Christ it is not; for that is pure, peaceable, gentle, easie to be intreated, full of mercy and good fruits. If they were founded in the Regeneration they would proceed in the Divine Impulse, but being sprung in the Astral Magia which is but the Figure or Shadow of the Eternal World, the driving is from without, and being so from beneath cannot ascend higher. Preachers in that Spirit are only the Apes and Counterfeits of the Divine Living Spirit, and the Super-intendents or Ordainers of them are Men neither Authorized by the Law nor Gospel. Thus after the choice Youth of Christian people are prepossest with Aristotle's Heathenish, and dry Breasts of Philosophy, like the Children prostituted* 1.285 to M••lock: They are spirited by Men who by a fatal Name are call'd School-Do∣ctors.

9. These come abroad with unmortified Lu••ts, imperious Wills, imposing Principles in contempt of the humility, simplicity, and plainness of the Doctrine of Christ, and of the Self-denial, Charity and Love in the practice of Christianity, but will be Teachers of the Multitude, yet being ignorant of God, of Nature, and of themselves; being very great strangers to Christ, in whom only are all the Treasures of true Wisdom.

Q. 150. What is the Office of the Keys? How may they become rightly used, or who is worthy or ••it for this Office, or whether is he himself the Office? Or whether hath he freely given it to man, so that he may without Christ's Spirit forgive Sins, or how is it done?

A. 1. People of the Roman Communion say, Their Bishop hath the Keys of Heaven left him by Peter; but why they derive from Peter they should shew, for Peter was the Apostle to the Circumcision, they were Gentiles: and Paul was the Apostle of the Gentiles. Thus far they are as the Jews, that as the Jews Persecu∣ted the Head, these do the Members.

2. But were it so they derived rightly from Peter, which cannot be, and Peter only from the Words of the Lord Jesus; which were a direct Error (as of such who know not the Scriptures) to think: yet let it be observ'd, the Lord said to Peter, I will give thee the Keys of the Kingdom, &c. It is not there said, I do give, &c.* 1.286 Nor seems he then fit being ignorant of, and offended at the Notice of Christ's designed Sufferings, his Answer on that occasion caus'd the Lord to say, after this Promise, Get thee behind me Sathan, &c. But when that Promise was performed, it was to the other Apostles equally with Peter; for when the Lord Jesus shew'd himself to them, he breath'd on them, saying, receive ye the Holy Ghost; whose Sins* 1.287 ye remit, &c.

3. But we read of the Lawyers who took away the Key of Knowledge, as these* 1.288 do; for the Pardon of Sin is not like the Remission of Mens Penalties by a Magi∣strate at a Bar, but is a great Work; therefore said the Jews, * 1.289 VVho can forgive Sins but God alone? And Moses interceeding for Israel saith, Let the Power of my Lord be great, and Pardon, &c. It was Power that created the World, but great Power goes to the forgiving of Sin.

4. But Power of Remission and Retention of Sin was given by the Lord Jesus* 1.290 to the Apostles, together with a Commission to go and Preach the Gospel: where∣in more was meant than what was conferred on the rest of the World; for it was not only a Power of bare Verbal Declaration which others might do, but a Dele∣gation of Commissionary Authority.

All Sin is against God; those against Men are against God, as Men stand related* 1.291 to God, and as they Transgress the Righteous Law of God. Therefore no Sin can be Pardoned but by him against whom Sin is committed. And 'tis the Infinite can extend Infinite Mercy, which only can secure a sinful Creature against Infi∣nite Wrath.

5. Men may as Ambassadors declare their Lord's terms of Reconciliation in general to all, and they may ratifie Peace with particular Persons, if they are di∣rected by the unerring Spirit of God to discern them from all others: but Samuel himse••f was mistaken by the goodly Presence of David's elder Brother: Such an Error in this Case may both invalidate the Absolution and Shipwrack the Man into a Lethargy, Presumptuous Dream, Slumber, or translate him to Fools Paradise.

6. And it may be doubted this discriminating Eye is dimn or shut when the Con∣comitants disappear; for now the glorious Effusion of the Holy Ghost enabling to take up Serpents, drink any deadly thing, heal the Sick, eject Devils, Prophesie,* 1.292 speak with new Tongues, are all controverted as a misunderstood History, rather than to be things practicable by the Pretenders to that great work of Pardon.

7. Let it not therefore be thought a designed Sacriledge of part of Ecclesiastical Authority, to warn all to see they have salt in themselves, and not be led by the Eyes of others, and those also Eyes confessedly defective. But that the Apostles did this, was because they had an open Door into Hearts, that could see who was in the Gall of Bitterness, and who had Faith to be Healed: so infallible was their

deep penetration, whereas the now Pretenders have their own Hearts shut against them, and many ('tis to be feared) themselves fetter'd in the Bonds of Iniquity.

8. I compare the Apostles continuation in the Lord's Work of remitting after his departure, to Joshuah succeeding Moses, who passed the Tribes through Jordan as Moses had done through the Sea, but the succeeding Judges (though Prophets) did not so, and the Allusion so fits, as the one is the plain figure of the other.

9. He that converteth a Sinner from the Error of his ways, shall save a Soul from death,* 1.293 and cover a multitude of Sins. As many therefore as God useth for Instruments of Converting Sinners so many Absolvers, Remitters, Pardoners and Coverers of Sins are there; yet not one of them is so, but God alone enkindles his Candle, and puts a Treasure in such Earthen Vessels, sometimes by Preaching the Gospel, which who so reject, do reject the Council of God against themselves. Some others are used by holy Conversation to the same end; so is the unbelieving Husband by the* 1.294 believing Wife, &c. Some by faithful Monitions. Some by patient and constant Suffering. But many by Writing (according to the measure of Grace vouchsafed) which is a loud way of Preaching, ringing to the largest distance of the habi∣table Earth, and living to the longest space of time it self: opening Heaven to several Nations and Ages, influencing dark Souls, and subjecting them to the Scepter of Jesus Christ.

10. All these and the like blessed ways, doth God the Holy Ghost consecrate and sanctifie to touch and change Hearts; these are the Keys, the Evangelical Keys of the Kingdom of Heaven, to unlock Imprison'd Souls. But if any pretend to have Keys to open Heaven to the Unregenerate Man, the old unchang'd Nature, and to bring the Serpentine Man in, as once the Serpent entred Eden; those are Thieves, and their Keys, Picklocks, Heaven is exempt and above them that would break through, and enter not in by the Door.

Q. 151. What is Christ's Testament, together with the last Supper with Bread and Wine: How is Christ really enjoy'd? what manner of Flesh and Blood is it? and what is the Mouth to eat it with.

A. 1. The Question is double, 1. What is Christ's Testament together with the last Supper with Bread and Wine, what manner of Flesh and Blood is it? 2. How is Christ really enjoy'd: and what is the Mouth to Eat it? To the first, it's answer'd Negatively. (1.) It's not his Almighty pure Deity, the infinite inaccessible Light* 1.295 or true second Principle; this no Creature can touch or reach. (2.) It is not the* 1.296 Body, Soul and Spirit he received from Mary descending from Eve; for so he is our Brother, and remains a Creature, not so swallow'd up as to be confounded* 1.297 in his Deity; but must so return as the two Men in white testified; nor is it eaten or swallow'd (Cannibal like) into our foul Carcasses. As the Jews rightly said, How can this man give us his (meaning this his) flesh to Eat. But affirmatively.

2. The Last-Supper Bread and Wine, Flesh and Blood, is the pure chast Virgin of Wisdom, or Heavenly Man, or Holy Humanity which Adam fell from. The Tongue of an Angel might tell what this is, but there must be a preparedness in the Intellect to receive the thing spoken, or he would be as Dumb to the Hearers; yet for the sake of the serious De••irers it is answered,

3. It is the created Tincture of the Light World, That; out of which Angels were spoken or breathed forth, the Food of Angels; as every Creature feedeth of its Mother, the Child of the Breast, and the Elementary Creatures of the Elements: Man's outward Body on the Tincture of the Elements, Soul of the World, or Astral Powers, but if his inward Man hath no higher Nourishment as the Unre∣generate hath not, the Soul starveth; for its Will hath an inferiour false Tincture,

declining to Sensuality, and with the Fool saith, Soul take thyrest, eat drink and be merry. And though by reason of the noble Extraction of the Soul, Man hath Eter∣nity, as also the Devil remains an Angel. Yet is the Tincture of both, false and de∣generate, man going, into the Wrath in the Looking-Glass, and the Evil Spirits in∣to the fierceness of the first Principle, and both out of the Light.

4. While the regenerate New Man feedeth on the true Divine Tincture, which is the Bread that cometh down from Heaven, or the Flesh of Christ and Water of Life, or Divine Meekness, (viz.) The Blood of Christ, which quencheth the wrath or thirst of the Fire-Soul. It is the Quintessence of the Paradisical Angelical World every where for ever pure before God, evidently figur'd by the Quintessence and Tincture in the outward World, which that Man only who is taught of God know∣eth, or can know?

5. The second part, How is Christ really enjoy'd, and what is the Mouth to eat it* 1.298 with? 2. A. The Mouth is the great, earnest hunger and thirst of the Love sick Fire-Soul, and the enlightned Human Spirit, both sharpened into so vigorous de∣sire of Food proper for them; that they are dead (while thus awakened) to all the drivings of the outward Magia.

And Christ is really enjoy'd while the outward Bread and Wine or Elements are received by such a Soul. The way, and manner how, The Divine Power-world, or Paradisical-Tincture or Virgin of Wisdom and Purity, which are meant by the Flesh and Blood of Christ, gives it self by and through the Tincture of the Bread and Wine, not through the Elementary Bread and Wine which are Mortal, and so under the Wrath, but through the Tincture thereof which is Immortal, and for the sake whereof, the Creatures shall in their Idea share in the Liberty of the Children of God. Therefore this Tincture or Kind of Quintessence doth the Holy Power use as the Medium to conveigh it self into the Mouth of the Human Soul and Spirit.

And as the right Tincture transmuteth inferior Metals into the noble solar one, so doth this Body and Blood, through the above Medium, transmute the half▪ dead Image into revived Vertue, the Eternal inward Man into a holy lustrous Love∣fire, and Love-flame, that the Man may thereby be exalted into an Image of the three Worlds, in due weight, harmony and regiment of the Holy World, or Divine second Principle, the Almighty Infinite Son of God.

Q. 152. What is the place in Man, wherein Christ's Flesh and Blood continueth; He himself saith, Whosoever eateth my Flesh and drinketh my Blood, he continueth in* 1.299 me, and I in him; * 1.300 Also, If you do not eat the Flesh of the Son of Man and drink his Blood, then you have no life in you?

A. 1. What the ea••ing Christ's Flesh and drinking his Blood is, and how it is really enjoy'd, also what we are if we eat it not, and what it brings us to be if we do eat it, is the Substance of the immediately foregoing Answer.

The place in Man wherein Christ's Flesh and Blood continues, is the whole M••n, for all is the Lords, (viz.) the whole enlightned Man, though in all parts of him God is not alike manifest.

2. As he who sits on the Throne of a Kingdom i•• in 〈◊〉〈◊〉 of the R••••••lity of the wh••le Territory, yet ••specially▪ re••••d••nt in the Palace R••y••••; th••••, though the Flesh and Blood of Christ sit as Soveraign in the Spirit of th•• Mind of the now born Child of God, which is 〈◊〉〈◊〉 his▪ 〈◊〉〈◊〉 Man, and th••t wherein he is p••cu∣liarly present; yet is he thereby Owner▪ a••d right 〈◊〉〈◊〉 of the whole M••••, and where this is received all is new. And whereas it is writt••n, Behold I make all thi•••••• n••••, yet is i•• ••xte•••••••• only in all th〈…〉〈…〉 ••o receive this R••••••vation.

3. It is true, the Body hath the Honour to be the Antitype of the outer Court of the Temple of the Holy Ghost, or the thing signified by a place without the Camp, where the Sin-offering was to be Sacrificed, the Body hath a rich and blessed hope, not only to be raised again, but that he shall change our vile Bodies, and make them like his glorious Body. Now though God was without the Camp as a Wall of Fire, and in the Camp as Captain of his Host, yet was he in his holy Place as at Home.

4. The New Man (strengthened by the Virgin of Wisdom) is in its Wrestlings both with the Anguishes of the Fire-Soul or first Principle in us, and with our Mortal, Sensual, Astral and Elementary Man or third Principle, like to the good Properties of Nature labouring (as it were in the very Fire) to rescue themselves from the Curse and Wrath of the Dead Earth, and indefatigably struggling to pro∣duce living Paradisical Fruits, Precious Stones, Odours, &c. in Power, but cannot; because the Curse hath introduced Corruption and Instability. Thus goes it with the Divine stirrings, where (as it were ineffectually) they approach our bestial Man; so vastly unsuitable hath our Fall render'd us to the pure Paradisical State.

5. But as the good Properties are much more prevalent in the benign Influence of the Syderial World; where they find a flexible Will strenuously active, and a kind of pure transparency and uninterrupted Serenity in the Form of Eternity.

So is the sacred Energy of Virgin Sophia approaching our Superior part, viz our Spirits, after Holy enkindlings in them: whereas all those Applications to our vile Carcasses work so obscurely and faintly, as sufficeth not to Tincture them to be out of the reach of Worms and Putrefaction.

6. Thus is seen in what place or part in Man Christ's Flesh and Blood conti∣nueth: which though before our Fall, and when we shall attain the Resurrection of the Dead, we stand as a well tun'd Instrument, but now under the Fall as an Engine pull'd all in pieces.

7. And whereas it is said continue IN us, as usually we say the Soul IN the Body: it is much more true and proper to say the Body is in the Soul, for it compre∣hends the Body. So, and much more are we also in the Flesh and Blood or Body of Christ, or in God's Body; therefore it is written, Put on the Lord Jesus Christ, by whom our whole Man, Soul, Spirit and Body are comprehended.

The farther Answer is referred to the Book of the Two Testaments.

Q. 153. How is Man, and how doth he become a Branch on the Vine Stock of Christ? How doth Christ dwell in him, and yet sit at the right hand of God in Heaven? Also, how can he sit at the right hand of God in Man, and yet the outward Man not be he?

A. 1. Man was a noble Vine, and became degenerate by his Fall into the Out∣birth, which shut him up from the Divine Birth into Enmity, and under the Evil Influences of the Astral World over which he should have ruled: The third Prin∣ciple was that he took root in; no wonder then that he bare Fruit to himself, but concerning the Fall, the 71, 72, and 73 Answers are clear.

2. And that Man might be grafted into the Vine Christ, the Almighty second Principle took the Heavenly Humanity the Virgin Image (whose love Adam ex∣changed for the Lust of a Woman) and reimplanted it into the half-dead Huma∣nity in Mary's Essences, and so ingrafting fallen Man into the true Vine. See 75 Answer from v. 3. to the 7th.

To the second part of this Question how Christ dwells in Man, and yet sits at the right Hand of God in Heaven, is shewn in the 77, 108, 113, 129, and 141 Answers copiously.

3. To the third part, How can ••e fit at the right hand of God in Man, and the out∣ward

Man not be he? Is answered that the outward Man is the Image of Wrath and Love, & yet he who sitteth at God's right Hand in Man (viz. where Wrath is quenched by Love) is not the outward Man; for he is the Image or express Character of God according to his Love. 'Tis true, Man he is, but is the Heavenly Man: who by Uniting to the outward Man, became our Brother, by killing the Will of the Erring Brother, preserved the Brotherhood, by cutting him off, implanted him.

4. In like manner we see the Fountain of all Natural Philosophy is the very knowledge of a certain real skill to stay an expiring Spirit at home, where it is eminently necessary, to transplant it into another of the same kind, which wants the out-going Spirit to reinforce that other Species.

And what is all Sacred Theosophy, but the very understanding of a certain Di∣vine Art, to receive and assimilate the evermore over-flowing Effluence of God's Bounty. This is the regenerating and the receiving the Divine Universal Will, which grows, over-tops, and Commands to the irradicating the private perver∣ted one: This is that Holy One sitting at the right Hand of God in Man; which though it resemble the outward Man as a Substance doth its own shadow: yet is no more the outward, than a good potent Tincture is a decay'd or impotent thing to be tinctured, because its Application is continually about such: or than a Phy∣sician is a Malady, because his Business is about Distempers.

Q. 154. What manner of Christian is the titulary Christian in Name only, without or out of Christ: who only comforteth himself; and imputeth Christs Merits to himself, and yet is unregenerate of the Spirit of Christ, and liveth bestially? Whether also doth he in such working or doing belong to Christ? Or what doth he receive in Christ's Supper?

A. 1. He is one who knoweth nothing as he ought to know, nor doth what he ought in any thing; for all that know God worship him in Spirit, which this Man is a Stranger to, and is also no less a Stranger to himself: and God of such a one will say, I know him not. Oh may we never know a state of entring Hell by Heaven's Gate.

2. Many Volumes are extant concerning Regeneration; some discovering the Old Estate some the New, some the Process from the one to the other: whose parts (after Information) are, of terror for awakening. Exhortation, Direction, Tryal, Caution and Encouragement, and doubtless all whose sincere Love to God draws them to this Imployment are prosecuting the End of Gods Creating and Redeem∣ing Work, and are as truly, though weakly, at what pleaseth God, as the Holy An∣gels are; but all Pretenders to teach Religion, who are neither instrumental to call in the Sinner, nor to feed the Flock, are titular Christians, but truly Antichristians, yet would be accounted Pastors and Leaders.

3. Mens Industry for fading Toys, gives Evidence against the lazy titular Chri∣stian, what a series of Pains, Study and Patience have Men emulously strove with, to acquire Trades and Arts? What Extremities others encounter chearfully to dis∣cover new Countries, passing torrid heat, and stone cleaving cold? What daring attempts Ambition hath set Men upon, by cruel force like Wolves and Vultures, to wade through Rivers of Innocent Blood, to add more clods to their field of usurped Soveraignty, for a larger Stage to act a little while with more Elbow-room, the tyranny of their impetuous lusts over their Brethren?

4. And how little Price do Men set on Treasures, talking only of them: where∣as only talking of Work all Day, gets no Wages at Night. The professing Faith, but practically denying the working Life of it, is the Damnation of titular Chri∣stendo•• at this day, the Form of Godliness denying the Power, is to be turned from in others, but especially in our selves. The state of Choras•••• and Bethsaida,

was more intolerable than that of Sodom; for they had the sound of the Gospel, which it seems was all they desir'd. And who doubts but the foolish Virgins were as ce••••••••••ly shut out as the most lewd Harlots. The m••er outside of Religion is as profitable as painted Fire and Food to warm and nourish.

5. The Titular Christian is the more inexcusable, because if he will he may know himself to be only a counterfeit (tho' the sincere Child may by reason of his Allay and Imperfect Work, have cause enough to doubt himself) the reason whereof is, because the unregenerate Professor doth out of the four Anguishes of the first Principle only generate the third Principle, which is but a cold shadow or reflected Light most sensibly discernable. And not to conceal the very truth, an Hypocritical Titular Christian hath but a noise of words, a feigned representation of the very third Principle it self: Less of Faith than the Devils, whose Faith caus∣eth trembling: And less of the figur'd Powers of the Out-birth or World than the Heathen Magicians; for those could imitate Moses in many things from the powers of the formed Worlds Properties.

6. But the Regenerate Child is enabled, out of his first Principle, to generate the true understanding, and real ravishing F••rvour of the Divine Love of the se∣cond Principle; and so crucifies the Old Nature consisting of the first Principle imaged in the third, and lives in the New Nature; (viz.) the first Principle illu∣strated by the meek sacred second; having the third only hanging, sticking or ad∣hering to it, and clogging it a while, whereunto it is more and more dead; as the Fruit is to a withered Leaf, which hangs on the Branch with the Fruit, but when the Fruit attains maturity, and is gathered, the disregarded Leaf falleth.

7. And to tell what the Titular Christian receiveth in Christ's Supper: He re∣ceiveth what sufficeth his hunger; for his Soul desireth only a Form of Godliness; it hath therefore a Form of words, a shadow of the powerful Worlds word. His Body would conform to the fashion of others; it hath the fashioned, mortal, Elementary Bread and Wine, a dead figure of the Heavenly Food. Thus in both Inward and Outward he hath a shadow, form and figure fill'd with Wrath, Curse and Damnation.

8. These participate with Christ in his Anguish, but die not to their Lusts; they would rise with Christ, not to a New Life, but that Sin might reign with him in them; and thus tread they on His Blood, but the Blood of the Passover was not to be on the Threshold to be trampled on, but on the Lintel and two Side Posts. Thus did Judas eat the Sop, as these the Supper.

Q. 155. Whether also may Christ's Flesh and Blood become enjoyed by Believers, with∣out, or out of the Testamentary Ordinance and Observation, or how it may be done?

A. 1. That the Flesh and Blood of Christ is the Living, Holy, Powerful Word, is* 1.301 manifest; that This was given His Disciples before the Institution of the last Supper is also manifest by the same Text, and their believing on Him. That This was the same Spiritual Meat and Drink which the Rock Christ gave the Israelites in the Wil∣derness, is plain: And what other Spiritual Food had all from the Creation, to make and nourish the Holy Souls; for This was in spoken into Man immediately after the Fall, else had he been swallowed up of the Anguishes of His own Root.

2. And that This may be enjoyed by Believers out of the Testamentary Ordi∣nance, is clear; how else come they to be Believers? How else also in all Nations are such as fear God and work Righteousness accepted? Now how This is received by the Soul the Inward Eye only seeth, for the Outward Man and Astral Soul comprehend Christ's Spiritual Flesh and Blood, no more than the gross Stone doth the Tincture of fine Gold that is in it.

3. This Flesh and Blood of Christ is His Heavenly Humanity, a Divine Love∣fire, or a Holy Tincture re-enkindling Adam's vanished Virgin Image, as precio••s Oil put into common dark Fire, gives it a shining glance. So This Spiritual Para∣di••ical Humanity, Christ's own Mummis, freely presseth into the Soul, as the ver∣tue of the Sun into the Plant. This is the Spiritual Flesh out of which the Vi••ible Image groweth. As Fire falling into Tinder turns it into Fire and Light. Thus is Christ the Light of the World, and doth substantially inhabit in the Soul. See more of this in the little Book of the two Testaments.

Q. 156. Why hath Christ Ordained and Instituted This Testament, and said, so oft as we do it, we should do it in remembrance? to what profit and benefit is it done with Bread an•• Wine, and not without? Or whether may it also become enjoyed or participated without Bread and Wine?

* 1.302

A. That it may be enjoyed and participated of without Bread and Wine, appears in the last preceding Answer. It remains here to answer why Christ ordained This Testament, saying, &c. which was; (viz.)

1. That the Antitype Christ might be received in a way suitable to the capa∣city* 1.303 of the Receiver.

2. In a method suitable to all his gracious ways of condescending to men in all* 1.304 Ages, by Sacrifices, &c. (and by the Pascal Lamb in particular) by things pal∣pable, but the Lamb was eaten as in haste, and with bitter Herbs: The Supper, as in a Table gesture of such as have attained rest, not by violent killing, as That, but by a free Issue of the highest and sweet Tincture as is That producing Bread and Wine, and remaining in them.

2. So high is it, that it hath been thought by some of the Learned (tho' erro∣neously) that the Spirit of Wine is the true Fire of Nature. (3.) That it might be a* 1.305 Medium for conveyance; for so great was the Precipice down which Man fell, that he must be followed, or for ever lost; but tho' he fell into the Mortal Elementary State, and the Elements of Bread and Wine blessed for his use; yet these are not the Medium. The Tincture is a Virgin, a Servant to Virgin Sophis, who tho' it be not purely Divine, yet is such a Servant indeed, as in whom is no guile.

3. The Tincture (whence issueth the Corn and Vine) is the middle Earth be∣twixt the Heavenly or Paradifical Earth as the most superior, and the Mortal as the most inferior; This is therefore the proper Medium. Here the Souls fiery hunger in the Promise meets the Divine Love and Grace, the Living Word or Power World, bringing in and with the Flesh and Blood of Christ's Heavenly Humanity; which is the Emmanuel, the Hope, the Joy, and Eternal Spouse of the Fire Soul, and the Lord, Husband and Crown of the enlightened, renewed, meek Spirit; fore here the two Ti••ctures are united for ••ver, and is neither Male nor Female, but our Christ is all in all.

Q. 157. Whether is the True Testamentary Enjoyment or Participation bound meerly to the Apostolical Practice and Observation; or whether also men may have Power or Au∣thority to alter and change This Ordinance, as is done now-a-days?

A. 1. Amongst men, the Law making Power only hath Authority to change and alter Laws. And a Testator dying, no one may alter the Will and Testament ratified by the deceased: On much higher and surer Reason is it therefore, that no man, or all men may alter or change This Ordinance, or reject any of God's In∣stitutions, no more than two or three School-boys can root up the Basis of Phi∣losophy, or two or three Thieves or other Criminals change the publick Statu••es of a State or Kingdom.

2. This will be acknowledged in words; but when men come to measure Hea∣venly Mysteries by the Form of Words, and Those Words by the Standard of Rea∣son, and That Reason corrupted by their Lusts; disputes are raised without end, and Obstinacy is the Disputant; for the unregenerate man hath a perverse Will; so that such of them as can attain the most exact Form of Godliness, are only there∣by the more confirmed in their Ungodliness.

3. Could such do every Outward Ordinance, with direct exactness of every gesture, speak the words, and only those spoken and done by the Lord himself, without the Regenerating Spirit of Christ they would transgress the Rule still, be in the Livery of Christ Traitors to Him, fight against Him under His own Ban∣ners; the Lord's Supper will be to such as the Sop to Judas, who did after kiss and betray. Such men receive the Heavenly Dews, but bear fruit to self, and That fruit the Grapes of Sodom; they err in every work of their hands; their very plow∣ing is sin; their Metonymies and other Tropes are airy distinctions of the words of the Institution; like the endless Genealogies of the unbelieving Jews.

4. Thus we see men guided by the Properties of the first Principle (clothing their Hypocrisie by the Images and Maxims of the third) do turn That blessed Ordinance which was to be as a Bond of Peace, into Enmity. And what wonder they should endeavour to impose their dark notions on others by hostile force (as wild Beasts are to be dealt with) not having the Light of the second to guide their Understandings, as Children of the day. But the new Nature of Gods Child is fed by that whereof it is Begotten, and because the love of every such is sincere, their hunger is earnest, and is in proportion satisfied as it is in power and vigor excited.

Q. 158. Whether also is the Testament powerful in the alter'd or chang'd Ordinance or not?

A. 1. The misapprehending of this Question may either on the one hand encou∣rage to make unwarrantable alterations arbitrarily, or persist in them after being found to be such: Or on the other hand unnecessarily to decline all Communion, or despair of Vertue from the Ordinance, because something said or done at the Administration, seem not expresly commanded in the form recorded in the Insti∣tution. Wherefore,

2. To make way to the Answer, (1.) Something must be said to the Institu∣tion* 1.306 of the Sacrament it self. (2.) Something to the partakers, (1.) In the Sacrament are, (1.) The Form and Materials. (2.) The Force and Vertue. (3.) The Medium. (1.) The Form and Materials are meant in the words, take eat this, and take drink this, [this] intends the Elements or Accidents of Bread and Wine. (2.) The force and Vertue meant by the words this is my Body, is* 1.307 my Blood, viz. are that Heavenly Flesh and Blood of Christ the Food of the Eter∣nal Soul. It is Christs Spiritual Humanity whereby he doth substantially inhabit the Souls of all who open to him their hungry and thirsty Mouth sups with them, and is himself the true Bread and Water of Eternal, Paradisical, Divine Life.

3. (3.) The Place or Medium, and this is not Christ himself, tho' in his Hea∣venly* 1.308 Humanity he is not shut out of any Heaven; for he is in or rather is, all Hea∣venly Places. Also the Medium, neither can be the Elements of Bread and Wine; for they are Mortal, Accidents not Substances. But the Tincture whence groweth the Bread and Wine is the Medium; for that is Pure and Immortal, and for the sake whereof the Idea of the Creatures shall be raised into the Glorious liberty of the Children of God.

4. Something (preparatory to the Answer) is, concerning the partakers of* 1.309 the Sacrament be the subdivisions how many soever, there will be found at last but two sorts: The Wise and the Unwise, both call'd Virgins. The one really and in Heart, the other feigned and only in shew. The one those of the day ge∣nerated in the Glory and Love of the second principle, the other of darkness in the works of the first principle.

5. The Child of wrath can eat only and drink the Elementary part, which hath in it the good and evil properties, the Imaged Powers of Wrath and Love extend∣ing only to his Mortal Elementary Life: wherewith neither his Eternal Soul, nor Eternal Spirit of the Mind are really fed, but starve; and therefore so eats he and drinks he Damnation to himself, not discerning the Lords Body; viz. not receiv∣ing nourishment from the Heavenly Food the Lords real Body, but only the Ele∣mentary. And his Astral or Siderial Spirit cannot receive so much as the pure Medium, and keep it so; because the evil properties domineering in the Soul makes the Tincture false, which in its self is true, as also it is in the Devils.

6. Thus we see the Air, of its self sweet and wholesome in a City greatly infect∣ed with the Plague, is by the Emanation of many Sick and Expiring Bodies by that contagion, corrupt. So the discord of the dark Soul invades the serenity of the Tincture, and maims it of its Inclination and Ability to good, and Invigorates it with the Rage of its own perverse Affections.

7. Now to the humble, obedient Child the Supper is a Feast giving nourish∣ment suitable to his Hunger; his Fire Soul and Principle of strength is meeken'd, his drooping Spirit cheered, his Astral Spirit composed into order; some of the Properties restrained, other properties stirred on, and others sweetly encouraged, and the disappeared Image of the Virgin by the Body and Blood of the second A∣dam restored.

8. Come we now to the Doubt, Whether the alter'd Ordinance retain power to do good. It is answer'd, That if the alter'd Administration fall short of shew∣ing the End of its Institution, or hath so great additions (as so) to cloud the thing signified as it cannot be rightly discerned, or the change be such as doth race out the Ordinance its self, the Essentials are departed, and it is no more an Ordi∣nance of Christ than a dead Corps is a Man, the power disappears when the thing it self is not.

9. It is true if the Soul remain so doth some measure of power, as a Man may live yet have lost a Leg or Arm, but dismembering is often Mortal to the Natural Body, and not seldom so in lameing the Service of God, carry such to the Ruler will he accept it. But wo to such who innovate, to them are the Curses of Gods Book added: Also where Sacriledge is found it rends that Name out of Gods Book of Life, and where the intire alteration is, there Hell hath enlarg'd it self.

10. Yet in every Age and Place where the Divine Love is or hath been begot∣ten, the Hunger is ever a receiver of such quantity of Manna as is according to eve∣ry one's eating. We see the outward Sun through Clouds, Showers and ill Va∣pours, in and under the Earth and Seas, doth great good work, and shall we streighten the unlimitable Divine Grace and Power? Is the holy Child at any time driven into the Wilderness, and goeth not God thither with him? He that instructs us in Dreams, in the Creation, in evil Creatures, and by many things evil as in themselves, that brings good out of evil, confirms us by our falls, that brought Almonds out of Aaron's dry Rod, shall not he also out of weakness create strength? He doth out of the cruel Anguishes of the Lion-like first Principle, bring the most sweet Honey of the holy second Principle: Which is still a Riddle, but the day of God dawneth, and will proceed to a perfect day, in all such in whom he, of whom Samson was a shadow, shall slay the enmity of the four dark forms, by introducing Divine Light and the holy Power World.

Q. 159. What do the Learned when they reproach one the other about Christs Testa∣ments, and the precious Covenant of Grace: And disgrace one another, and give up one another to the Devil about it? Whether do they also manage the Office of Christ; whether is that right or wrong, whether also is this done as a Minister of Christ? Or whom do they serve thereby?

A. 1. Their reproaching each other usually proceeds either from outward pro∣sperity, or desire of Superiority; whence come Wars, come they not from your Lusts which War in your Members? When Joseph had open'd to his Brethren a prospect of approaching prosperity, he seasonably warn'd them not to fall out by the way. As soon as Constantine had given the Christians a general Jubilee from the frequent Persecutions of more than two hundred years, up riseth Arrius and other Hereticks Titular Christians, persecuting the real Christians: As saith the Apostle, He that was after the Flesh (Ishmael) persecuted him that was after the Spirit, for which there are many Reasons, briefly thus;

2. The counter Christian being shut up in the first four forms of Nature; to sti∣fle his intestine tumults sallies out into the third Principle, which is the great fi∣gure of his proper radical disorders, the World therefore being his only home, he will be Master there, especially over them who both are and own themselves to be strangers.

3. But God keeps peace among his Children by his Rod, which is so Moral an Argument of conserving peace, that the penitent Thief urg'd it on the other, viz. Dost thou not fear God seeing thou art under the same condemnation? On the swelling of Severn by a great Flood Islands were made, on some of them Lambs and Foxes saved themselves, where the very Foxes tho' hungry were observed to keep a Civil Community with the Lambs, being all under one Consterna∣tion.

4. Mans departure from the Unity into the Multiplicity brings his Lifes forms into Enmity: But Heavenly Peace the Sister of Sacred Love is Born at the reducing him from the Multiplicity into the Unity again.

5. If therefore the love of the World and the things of the World, viz. as it is figur'd and impressed by the evil dark Powers, be the cause of strife introducing the contrariety and multiplicity: Then the Love of the Heavenly Father whence we departed being regenerated in us by his only Son in the method of Self-abasing, which is the Cross of the Christian as far as he is unmortified, This love thus begotten makes peace, and this appeased mind (which also was in the Lord Je∣sus Christ) divides the World into two parts only, viz. the humble afflicted Children of Sacred Love, those of the day, and the proud unmortified Workers of evil in the Kingdom of Darkness: Whereby it is that the renewed Image hath only Enmity for its Enemy.

Q. 160. Which is the very mark of a right Christian upon Earth, whereby Men may distinguish him from a Titulary Christian? Here begins the Ninth Grand Distri∣bution.

A. In the 154 Answer is much to the opening of this.

1. The Christian in Heart and Life is very precious, and as secret as precious: Thus precious Metals are the most secret being resembled by baser, so precious Stones have their counterfeits, and Nature is much of it imitated by Art, even as the out-issued or out flown Nature of this World is but a Figure of the two Eternal Worlds; all therefore-to be seen here are not the things themselves,

but Shadows, Figures, and Representations, and those, but as in a Glass darkly.

2. What wonder then that the Christian is unknown to others, and to himself also in great measure when Paul saith of himself, lest while I Preach to others I my self be a Cast-away. The new Man is not very apparent to him in whom he is, when yet is at a good growth, and sometimes wholly obscur'd; for the Astral Man hath a very Dim sight, and sees such things only by similitudes which im∣pose mistakes: And the Eternal Soul is like jarring untun'd Strings of an Instru∣ment: So that the holy new Principle is buried, drown'd and out-sounded.

3. How may the Heavenly Man be distinguisht from all pretended Christians, seeing there is given him a white Stone and a new Name which none can read, but he that hath it? And how obscure the Characters ingraved in that white Stone are, may appear in this, that when the Lord said to the Twelve one of you shall betray me, they all severally askt, Master, Is it I? So that he only who had not the white Stone was able to know who it was, and by consequence who were not Traytors, but Faithful. And yet notwithstanding all that hath been said the right Christian may be known partly by comparing him with the contrary Characters of the Titulary Christian, and partly by something visible in him, who is the Christian in Heart.

4. The Character of the Titulary Christian is, he makes the profit, pleasure and pride of things on Earth his great and constant aim, and it cannot be other∣wise, (pretend he what he will) for this is his home, his all, his treasure, where else can be his Heart?

5. His first Principle is uneasie to him unless he hath somewhat to go into; for his first four Properties being by his loss of the Divine World (in the Fall) at perpetual enmity, and in respect of his dark Principle separately considered he is a Tormentor or Hell to himself; therefore laying hold on the third Principle (which is all he can reach) his hungry Fire and Rage is mitigated; as Men in pain and grief are a little eased by delightful Objects diverting the regret of their Me∣lancholy, as Children by Toys do cease crying.

6. Thus the prosperity of the Fool shall slay him; it made him say, Soul take thine ease, eat, drink, and be merry. Did I not studiously shun many words much might profitably be said, shewing how according to this the Lord Jesus doth Character the Scribes and Pharisees, which were Hypocrites, and what the whole reprehen∣sions of the Prophets and Apostles in all the holy Records say of this out-cast state; who all with one continued cry, did in all Ages perswade, recal, and warn Man, from the Image and Shadow to the true Eternal holy substance, and condemn his obstinate refusal: The Holy Ghost convincing him of his stupid Lust to his Chains and Prison, willing him to leave off his grave Cloths.

7. But the Faithful Christian is distinct from the Titular Christian in this, that his main aim, bent of his will, stream of his affections, bottom of his real de∣signs, desires and longings are not after, and stay not in the figure, but pene∣trate into the substance, lives to, groans, and thirsts after, the Inward Man.

8. Nothing he finds can compose true peace but reuniting the Light World to him, which is done only by the death of the Enmity, not the death of the Enemies; for then the Soul were Mortal if the Powers or Properties could be kill'd; but the Regenerate Man dies to the Self-will and Lusts, to which the Titular Christian is a great resolute stranger. And that it is said he dies to the Sensual Man is so true that it cannot be otherwise; for the sensual Life is to the Life of the new Man, the resigned Inward Man, as sickness is to health, which by the true Physician is drove away.

9. And tho' Men have the Heavenly and Hellish Properties in them, that which

soever they awaken that Fire burneth, and becomes the Life of the Man sup∣pressing the contrary property, yet is not the prevailing Property of these two ea∣sily distinguishable in the Out-birth▪ but very obscure: Even as the Light of the Sun, by the interposition of gross palpable Fogs and Exhalations, is less visible than the Lustre of a Bright Moon in a serene Air.

Q. 161. What is properly a Christian within and without? How is he a Temple of the Holy Ghost in which the Kingdom of God is inwardly revealed or manifested? How doth he walk and converse in Heaven and upon Earth both at once?

A. 1. The last preceding Answer distinguisheth a Christian from another Man, so that to the first, second and third parts of this it may suffice to say, that the Christian properly such, hath inwardly his first principle (consisting of the four Anguishes, the Root or Fire and indissoluble Band of the Soul) illustrated and re∣gulated by the Love Fire (which is the Divine Holy Life) out of the second principle. In respect whereof he walks and converseth in Heaven as in an Ange∣lical state in great purity and simplicity, as such are they dear Children and were not the third Principle annexed to them, were in the Holy Eternal Paradise al∣ready.

2. But were they not invested by the Out-birth or Astral World, they could not be the compleat Image of the Trinity, which in that respect the Angels them∣selves are not. Therefore according to the Astral Man the regenerate Soul is properly the Temple of the Holy Ghost, but the Holy Angels themselves wanting that Principle are not said to be so.

3. Thence it is our Apostle dehorting from polluting it by Harlots; But that we keep our Bodies pure and chaste, tells us, they are the Temples of the Holy Ghost, which if we defile, we destroy Gods Temple, and that who doth so, him will God destroy; for as the whole third Principle is the propriety of the Holy Ghost, so peculiarly is Mans Outward Man or Astral Man his Temple.

4. In the outward Man of some of Gods Holy Children, therefore the inward Power World so manifesteth it self, that it giveth vigour of the Eternal Holy World into the Tincture of their Astral Man (as in the Prophets and Apostles) to enter into their Diseased Brother, and bring his weak Faith both into a potent and good order, with such Energy as fortifies the Paralitick, separates the impu∣rity of the Leper, calms the rage of the Calenture, revives the drooping, stays the departing, and sometimes recalls the departed outward Life; Gods Spirit awaken∣ing the Magical Virtue of his Children, all things are possible.

Q. 162. What is the Antichrist upon Earth under Christianity?

A. 1. Although the Holy Ghost describes Antichrist, his Rise, his Character, and the method of his destruction adding that there are many Antichrists: Yet so mysterious is he that it is proverbial that Antichrist is the Philosophers Stone in Divinity. His shelter is the Darkness, his defence the Word and Power of Hell and wicked pretended Christians. Of this Vizard of Darkness the Divine Light di∣vests him, and the Divine strength consumes him, the brightness of the Lords coming discovers him, and the Spirit of his Mouth destroys him. How then can any be deliver'd from the Tyranny of Antichrist who are▪ strangers to Christ, or any know Christ who are willingly in servitude to Antichrist?

2. The time of Antichrists discovery and destruction is certainly come; but as the Sun gradually prepares his way from the dark Morning, by making step by step in his Chambers of the East, so are the Heavenly approaches made. While

the Pope points at Mahomet, the reformed Christians at the Pope, and at that or the other Party: how unlike are we all to the Lord's Disciples, when the Lord said, One of you shall betray me, they said not, Is it he, but Is it I, is it I?

3. Antichrist is not by that Name known in the whole New Testament, or Epi∣stles of the Apostles or Holy Pen-men, but in the first and second Epistles of John, and in them five times, and no more. The Mystery whereof may be his preva∣lence in all the Five Senses; thus understood, the Astral Man is his which should be the Temple of the Holy Ghost, therein Antichrist sits as God, and there shews himself that he is God (viz.) in them.

4. But Paul knows him, 1. By his Names. 2. By his Character. 3. By his* 1.310 time of being revealed. And, 4. By his time of being consumed. (1.) His* 1.311 Names, viz. 1. a Man of Sin. 2▪ b Son of Perdition. 3. c Mystery of Iniquity.* 1.312 4. d Strong Delusions. (2.) By his Character. 1. Unbridled Pride and Self-Ex∣altation,* 1.313 (viz.) above all that is called God, or that is Worshipped. 2. He whose* 1.314 coming is after the working of Satan (viz) with all Power, Signs and lying* 1.315 Wonders. 3. With all deceivableness of Unrighteousness. 4. That it should* 1.316 make Men believe a Lye, that they might be Damned. (3.) By his time of being* 1.317 revealed, (viz.) upon the withdrawing, of the Glory; which while it was so pre∣sent* 1.318 as to let and hinder, yet even then did the Evil one begin to work. (4.) By* 1.319 his time of being consumed, and means how (viz.) by the Spirit of the Mouth of* 1.320 the Lord, and his being destroyed by the brightness of his coming.

5. Those who understand the four Forms composing the first or hellish Princi∣ple, can well and distinctly see the signification of the four Names given him by the Holy Ghost mentioned by the first of the above four Heads. And those who can view the Operations of those four Properties exclusive of Divine Light, can also well know the four Characters of the second of the above Heads. And those who understand the third Head, see the Birth of the Turba in the Soul, which Adam introduced by shutting out the Light of his true Humanity. But those Children of the day who follow the meek Saviour in Faith, Purity, Patience and Simpli∣city, know no more of Antichrist than the Eleven did of Judas Treason, but are received into another Life and Principle; for the Essences of their Souls have gene∣rated the Love-fire, and they dwell in that hidden brightness and serenity by which Antichrist is unveiled; yet these know no more of him than the Day doth of the Night.

6. The appearing of Antichrist upon the withdrawing of the Divine Unction,* 1.321 the holy Light World, may be understood not as Night to day, but as followeth. A Man's noble Intellect departs, yet may remain his Proportions of Body, and a Capacity of imitating externally what others seem to do understandingly: and what also himself was formerly able to do rationally, yet now his words are ra∣ther those of Parots, and his doings the gestures of Apes, than those of Prudent Men. Thus Antichrist speaks the words of Christ, but without the Power, Bows, Kneels, Prostrates yet without the Presence of Christ.

7. Again, a Tree dead at Root, may seem by the Branches and Leaves too (for a little time) like a growing Tree: so the reflection in an opposing Cloud of the Rainbow, represents another, yet is but a meer shew of the true Rainbow, and so have we Par••lii or Mock-Suns: Such is the Antichrist, but with this difference, (among other important ones) that Antichrist dwelling in the unmortified Affe∣ctions, hath Enmity against what it seems to be, which none of the above Similes have any thing of.

8. By many of the like Contemplations and Similitudes may be apprehended, how Antichrist was revealed upon the departing of the Peace-proclaiming Light of Christ; which every Soul sadly Experiments in its Declensions, turnings aside,

lookings back, slumberings and unfaithfulness; but where it proceeds to final Apo∣stacy and Enmity of Spirit, it is Antichrist in Epitomy, as the outward Hypocrisie is Antichrist in the Mirror or Looking-glass. See the 139 Answer, v. 3. 4.

9. Thus may be seen that Antichrist is the result or law decreed and ratified by the titular Christians Reason. And Reason is the general Knowledge of things, attain'd and taught by the collected Observations of the Senses; for their parti∣cular Acts and Experiments are the Materials of Reason, as Letters are of Books.

10. Antichrist in the high Exercise of his Reason may have a Name to live, but because that his Reason is the Child of his Senses, it must needs be true that he is Dead (viz.) to the Divine Life; for he is only sensually rational, which a Dog (now hurt by a Stone thrown on him, flying from the offer of throwing anon ano∣ther) partaketh of.

11. Wherefore Antichrist not having the Spirit of Christ, confirms himself in his own; as it is written, sensual, not having the Spirit, for the Spirit of Life and Holiness is vouchsafed us only in the fifth Form, whereunto the regenerate only reach, and whereof every unmortified Soul can attain no more but the Counter∣feit, as it is written, A grain of Wheat remaineth alone, and is not quickened ex∣cept it die.

12. And as Antichrist is Dead to the Holy Life by being alive to himself: So those who enter the Holy Life are Dead to the sensual, and consequently to the Earthy rational, and in that respect may in an excellent sence be said to be besides themselves, and according to the Maxims of Astral Reason are Fools and Madmen, to give all their present Possessions and the Advantages of their Acquirements, Emo∣luments and whole Man, in exchange for unseen Futurities and Hope of them; for such see plainly that Reason and the Senses, are such things only, as the more accomplish'd a Nominal Christian is in that inferior Principle, the more strong a Beast, the more dangerous an Antichrist is he.

13. 'Tis true, Man falling in Adam into this third Principle God's immense pity met him in Sacrifices, a worldly Sanctuary, Perfumes of Incense, &c. That his Senses should be Witnesses of Divine Condescension, but when the Lord became Flesh, he led to Sublime things, (viz.) Spiritual Worship, not confin'd to places, &c. Holy Faith and the new Creature, wrought by the Almighty Spirit of God.

14. Therefore Man's having begun in the Spirit, declining as if he would be made perfect in the Flesh is the Essential Character of Antichrist; for as Lucifer fell thus into his central Fire: so falls Antichrist into his circumferential Fire, or Astral Out-birth, (viz.) from the Holy Eternal Light, to the figure of it in the sensual part, which readily uniting with the four dark Anguishes of the first Prin∣ciple, becomes a fixt Enmity to the Holy Powers. See the 118 Answer, v. 5.

Antichrist as it is a fixed Enmity is incurable, being like a Disease grounded on the Constitution; See the 128 Answer, v. 6.

Q. 163. What is Babel or Babylon, the Beast and the Whore in the Apocalypse or Revelations?

A. 1. Babel the Beast and the Whore is the World's Trinity; for all that is so in, as to be of the World is the Lust of the Eye, the Lust of the Flesh, and the Pride of Life; the best of the Evil World (as far as the Holy Powers are withdrawn, lock'd up, or excluded) is in those three Lusts Comprized and Anatomized.

2. The Beast hath its Foundation in the Elementary Man, Babel in the Astral,* 1.322 but the Whore in both, and all of them in the Dust, and are themselves no other Dust but such as the Wind from above shall scatter and drive away. Thus the in∣quiring Mind may, by considering, find what these three are, and how varied in

their Root and Original. It is next to be shewn how they are distinguish'd in their Progress and Operation.

3. The Beast becomes more and more Sensual, some more coveting rest and* 1.323 self-pleasing, like such Beasts who greedily covet fulness, in contempt of the Crea∣tor's Design, and wilful Ignorance of the stare the (starving) Soul lost by the Fall, and the means conducing to its recovery being far from pleasing and pampering the Flesh, but these Swinish Lusts would fain be sated with the Husks of things. Another sort are fierce, dogged, unsociable; others haughty▪ others lustful, fil∣thy, &c. But the Apocalyptical Beast includeth all these, adding success by great access of Power among wretched Mankind, who either by Fraud or Force obtain outward Magistracy or Soveraignty, these the World goeth or wondereth after.

4. The Progress or Operation of Babel is the exercise of Man's Reason in things truly known only in the Regeneration; thus Babel is the Centre where all the straight or arch lines of Confusion drawn by the Beast or Whore meet. Here all Ages, and all Nations and Languages do agree in disagreement, and are so far from know∣ing the true God, that they know nothing truly, much less themselves or others, seeming and but seeming to be ever learning, but still at Enmity against Truth.

5. The Progress or Operation of the Whore is that Spirit in Man which dissem∣bleth the inward Naughtiness, with the outward guise of Holiness, Purity and De∣votion, this Whore never was a Wife but in the time and place of Espousal was rejected, abandoned and separated, or repudiated, called a Divorcement but im∣properly, never being really Married, for her Filthiness so clave to her, that her unstedfastness and unfaithfulness appears in her adulterous Eyes, her impudent Forehead, her feigned Dialect, her disdainful Deportment. Now as the Whore is sensual, she rooteth in, and as one with the Beast; for which cause the Anti∣christian Spirit ever strengtheneth it self by Uniting with the Temporal Magistracy and Authority. And as the Whore is the Ape or Counterfeit of the Holy Work wrought in Mens Wills, it being only pictured in her Intellect, without affecting the Soul or Mind, much less subjecting the Will; so is the Whore a Builder of Ba∣bel, concerning which Whore, reference is made to the last foregoing Answer con∣cerning Antichrist.

6. It seems fit also to say something of the Attainments, Results or Summits of* 1.324 these three. The Whore can attain to sit as a Queen, to ride on the Beast▪ to in∣duce the Kings of the Earth to drink the Wine of her Fornication, in all this she deceiveth others; but she is not a Queen; also the hope concerning her self, that she shall see no sorrow, shall fail; for she shall be hated, they shall eat her Flesh and burn her with Fire, so she deceives her self as effectually as others.

7. The Beast having its Rod in the Elementary World, and its satiety therein being filled therewith is (when broken by the Turba) resolved thereinto; so that such as still the Out cries of their Eternal Souls therewith, have their whole Life but a deceitful Dream, and when the Elements drop off, awake into Horror and Nakedness.

8. The Summit and Result of Babel is to be alway doing what cannot be done: as that figure the Tower, was never finished, they are the foolish Builder, which is still beginning, but never compleats any one thing; instead of compleating order, they end in Anguish.

9. The Fulness and Attainment of the Beast is of the three, the most truly effe∣cted; for as in the Mire and Dust he dwells, of that he fills himself he hath no higher Lust; Profit, Ease, Pleasure and outward Honour he Designs, and if he hath it, and can bound his Desires to the Proportion obtainable by him, he is best of the three; for his Life is a pleasant Dream, his Misery is out of his present view, his Eternal part being choak'd, cries not out, but he rejoyceth in the good success

his Craft, Violence, or Cruelty hath: the present is his Heaven, Futurities are in his Esteem airy Speculations, but the Evil Day (if perhaps at the Door) seems to be very far off; his Misery is, that sure-footed Death must come and undeceive him, and convince him that his Thoughts having perishing Objects, do themselves pe∣rish. Thus the Beast▪ like the light of a Gloworm, being only the issues of the Senses, Babel being like the Light of a Candle as the Product of depraved Reason, these two Lights are United by the Whore, who undertaketh by them to shew Heaven to others, which is as easie and demonstrable as it is with a Candle in a close Night to shew the clouded Stars: whereas Heaven can only be seen by its own Light, as even the outward Heaven is.

Q. 164. What is the Ruin of the Beast, and how is it effected that the seven headed Beast should become cast into the Abyss?

A. 1. When a Vegetative as a Tree or Plant attaineth its fulness, it issueth into Flowers, Fruits, &c. whereunto if its vigor inable it not, it declines and steps backward towards its first Mover, so do Sensitives and rational Creatures. But because the Astral Worlds that they may figure Eternity have a Prerogative Royal, it is only required of them in Conformity to the Universal Order, to condescend to a resemblance of the rest by Revolutions.

2. The Number of the Beast is 666. far below the 1000 the Crown Number. And all his seven Properties are included in the six working Forms, never at∣taining the true Seventh, which is the only rest: So that the Beast wants Vigor to bear Fruit, but having brought all his seven no higher or farther than the limit of six, there grovelleth, therein is bounded, and those bounds are as those Lucifer and his Legions find themselves immutably confin'd by, as by Adamantine Chains of condensed Darkness, the Beast is not so near rest as 6 is to 7, but as 666 is to 1000. And as the Evil Angels having secluded themselves from the meek Majestick Order, will yet be as Eminent in their Evil as they can; so Man being become bestial, wil∣leth to be as extreamly and vigorously a Beast, as he may. He is conver∣sant about the Dictates of the sensual Man seldom proceeding but so far as the depraved rational, which yet were he, they both would not only fall utterly short, but indispose him to the true Light: as a Man brought out of a dark Dungeon is surprized, and sees not in the dazling Sun.

3. Now how the Seven headed Beast is cast into the Abyss is thus done, he is de∣stroy'd by Intestine or as 'tis call'd, Civil Discord. A Beast hath many things like to a Man, so the Apocalyptical Beast hath the Notion of Grace, making room in the Regenerate by Combat and Warfare, to destroy the impure depraved Lusts, and cleanse the House, that the King of Glory may enter. The Beast flatters him∣self▪ finding a disposition in him to be rid of some Sins, though it be as Men are of troublesome Tenants; without design of receiving a Heavenly Guest as the Re∣generate do, for such a one the Beast desires not, for he knows no such, but doth it only to ease himself of such who are unprofitable Associates. Nor is there in the bestial Man a Warfare betwixt Grace and Sin, the pure Spirit and sinful Flesh, the Holy Virgin Image, and the unmortified or revivings of Lust; Though in the Astral Man (as it is more nearly the Instrument of the Eternal Soul) there is some∣thing better than is in the bestial Man as in a more simple ingeny, where the Tin∣cture is less incurvated, or the Mind by assed, than in the sensual bestial Man. So that unto that Man, the Heavenly Applications have readier intercourse, more familiarly to impart it self, and diffuse its beams; therefore was it, and still is it, that the Soul is often spoken to in Dreams; the Visions of the Night finding her best at leisure, and emptied in some sort of the bestial Man's Clamors and throngs

of Impositions. But the War in the unregenerate Man is between the adverse parts and properties wherewith his Soul is endowed, or whereof rather it is com∣posed, and as resulting from them the strife is between that natural Intellect, which distinguisheth him from the Transitory Brutes on the one hand, and his impetuous Lusts on the other.

4. This Intellect may be call'd his Natural Conscience whereof the Apostle speaks, that in those things which they understand, as [viz. little differenced from] na∣tural Brute Beasts, in those they corrupt themselves. Now in this contest where the depraved Intellect sentenceth that or this to be evil or good, the will resulting from the Rebel Affections (which will is regent, and by Prerogative deems him∣self unaccountable) calls the evil good, indulgeth it, delights in it and assimi∣lates, becomes one with it. This natural Intellect the Beast deceived by the Whore, calls the new Creature and Regenerator, and flatters himself to be fighting the Fight of the Faith of Gods Elect or precious Ones: Whereas their dark Heads and inimicitious Hearts are only engaged in Intestine Broils, from the disorder of their native contrary Parts or Faculties. And this Light is that whereof the Lord speaks, If the Light that is in thee be Darkness, how great is that Darkness? viz. If the Eye be evil and not single the four forms all this while proceed not to enkindle the true fifth but are compassed by the sparks [of Fire] of their own private Spirits] enkindling, not Flames of Light blown up by the Spirit of Divine Love. And other times the Affections enclined by their good Astral Man or Constellation, or perhaps by some surprize of Sympathy have a warmth towards compassionate and righteous Actions; but yet at the same time the Mind is abstractedly darkness; for death and disorder reigneth there. These may give some Light to the inquiring Observer by what ways the Beast deceives, precipitates and destroys himself, plunging himself into the Abyss of Confusion, for all his seven Heads, Forms or Properties being so many implacable Enemies to each other, rend and ruine him.

Q. 165. How doth Christ take the Kingdom when this Beast becometh slain? The Tenth Distribution.

A. 1. Here we are come to enquire how that is done which we are taught to pray for, [Thy Kingdom come] out of that Kingdom, we, like the Prodigal, wandered, and became as he, into a most wretched state; desirous to eat of the Swines meat, but no one gave even that, shewing us he had no right or title to it, but either must beg it, or steal it, having not to pay for it, and yet must have it or perish for hunger. In this very state, and nothing better is every man till Christ introduceth his Kingdom into the Soul: And Man's going out of himself, is in this Parable call'd a coming to himself.

2. But Reason can neither speak what This Kingdom is, nor understand the written or spoken ••anguage concerning it, be it spoken with all possible plainness, or written with ample demonstration; for Reason hath but one Eye, and that looks downward like the Eye of a Beast, and the Lust of Property and incessant Thirst to gratifie the Flesh (by self-pleasing, its own exaltation, self-avenging &c. like manifold Cloths of Pitch, shuts it up from the Kingdom of Christ; so that all it can by this reach to, is but as a swiming in the brain, the receptacle and work∣ing-shop of the Sensitive Astral, and Depraved Rational Spirits: But the Eternal Word is spoken in the Heart, which in opposition to that of the Brain, is only mentioned; and it's not without signification, that the word Brain is scarce found in the whole Bible, but always the Heart as that which the Lord regardeth to mention.

3. The Knowledge how Christ takes the Kingdom will be much advanced, by clearing how Adam lost it. For as the Spiritual World breathed it self through the Outward, which is its Image; so the Divine World filled the Essences of Adam's Soul, also swallowed up his Astral Man then capable of Eternity, so that his first four Forms were sweetly united in the Image of Holiness and true Righte∣ousness; and thus themselves were as it were hidden. The Astral Man also was only serviceable to its Illustration, and thereby compleatly happy; sharing (ac∣cording to its capacity) the Glory together with his noble Soul, replenisht with his Divine Spirit.

4. And his departure from the Eternal Substantiality of the Divine Life, was to live according to Astral Reason, as to his Inward Man, and no higher: And ac∣cording to the Sensual Bestiality in his Outward; both which are but the Figure or Shadow of the true substantial Spiritual World; thereupon he died to the Di∣vine Life. And the Magical Power of his Essences being Those Properties whereof his Soul is composed, wanting Heavenly Food, became a dark, hungry, fierce, ini∣micitious Will, spoiling his Tincture, as is seen in raging, furious, desperate men; from thenceforth wanting a Mouth capable to eat Paradisical Food; therefore God cursed the Earth, that it also should no more be able to produce, nor be in∣trusted with Living Holy Fruits of the Heavenly Power-World; for the Heavenly Humanity once withdrawn, Man was no longer a Subject, Member, Citizen or Child of God's Kingdom, but a Beast, and in the Bestial, Astral and Elementary Kingdom at Enmity with the Holy, Pure, Sweet, Eternal Order.

5. Therefore Christ taketh the Kingdom by bringing again the holy disappeared Power-World, or Heavenly Humanity, into the captivated, dark, debilitated Hu∣manity, call'd an Ingrafted Word, also a Seed growing to a Tree: A Leven le∣vening the whole: A Refiner, and is as a sparkle enkindling the whole; and as in germination of a Seed, the gross matter (given it from the Elements) dieth, or as of the burnt Sacrifice the Elementary part is by the fire of the Altar, separated into a Vapour and Salt: Just so Christ entred the corrupted Man, and leading it through Death, became the true Separator. He brought the holy Virgin Image, the alone Heavenly Virginity, which is signified by the Salt thrown by Elisha to heal the Fountain, not only the Stream: For This Divine Power healeth the Tincture, and the Tincture being cured, (like the healed Spring) by its new got Magical Might and Puissance, is a Co-worker with God in regenerating the whole Man: As the Subterranean Fire doth draw one way with the Solar Fire in propa∣gating and advancing the Generation of Metals, ejection of Fountains and sana∣tive hot Baths.

6. This Kingdom is not taken but purchased by the Blood of the King of it, and what this Blood was, see the 124 Answer 2, 6, 8, and 9 verses, but this Kingdom is such that it is the scope of all the Writings of the holy Ones from Adam the first Man, to the unknown day and hour of the end of this dying World. Men who would fain be Atheists have said the great ingredient of their mortal, fatal, con∣tagious Madness, hath been the observing how little affected the Conversations of such shew them to be▪ who profess the knowledge, love and fear of an Infinite, Powerful, Omniscient and Omnipresent Glorious and Gracious Father, Son and Holy Ghost, thinking they could not so converse did they indeed believe what themselves say.

7. But the reason thereof hath been the deceiving Spirit, for there hath all along been such Sacrificers as Cain, such as have the Faith of Simon Magus, the Prophe∣syings of Balaam, the Humility of Ahab, the Repentance of Judas, the Abstinence of the Foolish Virgins, the priviledge of the Tares, to be the Guest without a Wed∣ding

Garment, the Branch yet wither'd and cut off, the Wife but Divorced, the Building without Foundation, those who after cleansing take seven worse Spirits, whose goodness is like the Morning Dew; Stars, but either fallen or wandering ones, Teachers, but yet at last Cast-aways. All these professing themselves of Christs, are really of the Devils Kingdom.

8. For that which these attain, is at highest but Faith as it is an act of the under∣standing: which gives a false faint Light without Life and Heat; while the Faith∣ful Subjects are actuated and moved by a Faith that purifieth the Heart, and sub∣jecteth the Will, proceeding from strength to strength; for as purifying Faith worketh from Love, so it increaseth Love, Simplicity and Innocency, and there is founded the Kingdom of Patience. It is true Mahometans, the dark Ethnicks and Barbarians call those things Vices and those Vertues which we call so, and by that Rule, They accuse or excuse themselves or others. But the Doctrine of our Lord Jesus Christ the Son of God, not only condemns our evil, but tenders us Life Eternal▪ it kills us to save us, that is, it sends us out of our selves by resigna∣tion of our separate, perverse will; that we may be regenerated unto the holy uni∣versal comprehensive will. Whereby is obtain'd and convey'd not only self-aba∣sing but purging and saving Mercy of Free Grace, as only of meer Alms from God; This Grace proceeding from pure pity and undeserved goodness, is of all things in the World the most disagreeable to Mans unmortified proud Heart, most cross to his own will, therefore the most sublimely, divinely true.

9. Faln Mans dejecting himself may be call'd Humiliation, Anguish, and a Spi∣rit of Bondage, but the top of this is but uncloathing the Man, who is thereby neither wash'd nor cleansed, but the Conscience still polluted, the proud Devils must yet see their own deformity with Anguish; thus this Spirit in Man shuts him up in the first four Forms or Properties: But it is the Spirit of God by the Faith of the Gospel which is generated in the fifth, growing to a Flame of Love by the Holy Blood of the true second Adam only washeth the Soul, and sprinkleth the Conscience from dead Works. How miserable then must those Men be who are willingly ignorant of the power and infinite value of Christs Heavenly Blood? and yet themselves undervaluing it, are pretended Perfectists, yet declare so great an aversion to this as if they would know nothing of that which the Apostle Paul de∣sir'd only to know. Contemning the inquiry into that Mystery which the Angels desire to look into. But to help the sincere Mind towards the Understanding of the Heavenly condescention in the Lords Incarnation, the reperusal of the 106 Answer is seriously recommended. And what kind of Subjects Christ taketh into his Kingdom are Character'd in the 117 Answer from ver. 3. to the 8th. And what the inestimable Blood of this Lamb of God is, see the 77th Answer, ver. 7, 8, and 9.

The Kingdom is taken by the Glorious King of it without hands: As the Angel saith of the Stone to Daniel; even as the outward Sun conveys not his Light and enlivening Heat by the violence of stormy Winds, but is calmly and sweetly his own Vehicle, under whose glorious, dear Sway and Scepter may the Lord bring our whole Man and every part of it for ever, that this which is the Kingdom of Gods patience may be that of his Power; concerning things pertaining to this Kingdom the Lord discoursed with his Disciples in the forty days after his Resur∣rection. But yet this Kingdom suffereth violence, tho' it doth none, and the violent take it by force, for it requires that all diligence be used, that Men work out their Salvation with fear and trembling, that they ask, seek, knock, search, dig, watch, fight, strive, wrestle, suffer, wait, (comparatively) hate Father, Mother, Wife, Child, and our own Life: Pray without ceasing, looking to Jesus, &c. for as the King entred by the Cross so must the Subjects.

Q. 166. What is the true new Regeneration in the Spirit of Christ? Is it done in this time, or after this time?

A. 1. Here is a question consisting of two parts. 1. What the true new Rege∣neration is? 2. What time is it wrought in? Both of them are secrets; the first done by the Almighty Power of the Holy Ghost, the latter perfected and consum∣mated by the same Power, concurring with the Gracious Providence of Infinite Wisdom. The first so great an inward Divine Work, as none but such in whom it is wrought can speak more of it but as Parrots, so that the Experimental Work only enables rightly to see, taste, feel and know it: And the Spirit working it, can only rightly open the Mouth and guide the Hand to tell, and describe it. And this being spoken in the plainest, simplest way, can yet be received and profitable to such only, who by the same Spirit are not only enlighten'd, but made alive by the new Regeneration.

2. Therefore in answer to the first part of the Question, we are to know that God made of one Blood all Nations of the Earth, and all Men in one Principle, viz. the third, consisting of the first four Properties for its Root: But the second was Mans Paradisical Garland, his Heaven, his Crown and Divine Image: This, our Root and common Father the first Adam, suppressed, extinguished and caused to die, and disappear. Thenceforth Man became like the Cursed Earth, whereof some plats bear Thorns and Briars, others fetid Weeds, others poysonous Plants, others less noxious Products, according to the prevalency of every of which the plat is named. So some Men are hurried by the impetuous storms and fury of the four Anguishes of the first Principle, and so are Devilish; others are swal∣low'd up of the voluptuous Lusts of the Elementary Spirit, and thence rightly called sensual; others steered and regulated by the Maxims of the Siderial World, and these can be no more or better than Earthy.

3. Now out of all these the Divine Power ingenerating Faith, not only acting in the understanding, but swaying the Scepter of the Will; also self-denial, both as from abhorrence of the defiling self, and also from self-interest, property, and self-pleasing, which is as the Flower of Grass; then cometh a hunger after the unseen Manna, which is the Root producing the meek resignation of self-pleasing desires, patient submission to the Cross, which as it were insensibly enkindleth in the Soul, the sweet, dear, silent retirement, rest and peace, the passing into the fifth form, and this walkt in gradually regenerateth and tinctureth the dark per∣verted Soul, with the noble new universal Power and Might: And these are as different according to the procedure of Men, as years distinguish the growth and stature of Children: But done so silently by the Holy Spirit in Mans Spirit, as the Blossom issueth and after it the Fruit.

4. The true new Regeneration in the Spirit of Christ is always new; and that continually and successively renewed, if indeed it be true, not as the natural Birth of Children into this World, who are so Born but once, but rather as the grow∣ing of the Embrio in the Womb to a formed, animated, perfect Child: Nor as an Arrow flying through by the force of its first push, but as a Ship sailing through successive Perils, and always returning to its latitude from various aberrations, and passing through raging Surges, as over so many Deaths. Or as young people recover out of, escaping from and through many Sicknesses and Relapses. For the Lord himself teacheth, saying to his Disciples, who none doubts were before that converted, Except ye be converted, and become as this little Child, ye cannot enter into the Kingdom of God: Which then they were not; for their quest was who should be the greatest; thus tho' Metal upon Metal be false Herauldry, Conversion upon Conversion is true Christianity.

5. Nor is this less plain and evidently real in it self to the Children of the day, (tho' Nicodemus the Night Visiter misunderstood it) than that the outward Suns Diurnal appearances on the Earths Revolutions, make so many new days; and every advance of the new Born Soul towards Perfection is such another thing than was the former, as this Harvest is than the last was; for the Soul can no more con∣tinue to grow by the first stirrings of the Heavenly World in it, than the Body be nourished and supported by the Food it received the last Month, or the Plants by the Rain they imbibed the last year, or the Manna gathered one day be Food the following day when grown Verminous, Thus God saith, Behold I make all things new.

6. Such therefore who pinfold their apprehensions of the new Regeneration by the Gage and Glass of the Natural Birth of Children, may as equally infer the Mortification or Dying to the corrupt Man to be one only act: Contrary to the Apostle, I die daily. Whereas we both die daily, and are daily regenerated, as Night and Day, Winter and Summer are successively perpetuated. Among the Roman Ecclesiasticks their Novices are under an absolute Arbitrary Subjection to the Tyranny of their unaccountable Superiors, but the higher the Soul advanceth to the superior parts of true Regeneration, the more simply and resignedly obedi∣ent is he, till he actively, passively and compleatly become as a little Child.

7. And now to the second part of the Question, Is it done in this time, or after this time? It is answer'd in the immediately preceding Discourse on the first part of this Question, That the Regeneration is not wrought by one act as neither is Mortification done at once, but gradually by little and little effected, as a Sum∣mer hath its Spring, a Day its Dawning, a Vintage its sprouting out.

Obj. 1. ••8. Is it objected Omnipotence may perfect the Regeneration at once by one single act?

A. Without the Censure of confining Infinity it's queried on what Ground is this presumption Built? God shews us his way by all his gracious Discoveries; for in∣stance, that of the Creation of the Out-world leads us as by the Hand, to the view of the progress of the new Creation, in which not to touch particulars which were repeating what is elsewhere done and digressive, it may not be deny∣ed but the Light call'd for at the beginning might have been multiplied into the inkindling of the whole deep, that all had been as a Sun, and so the alone figure of the Heavenly World, but how then had this Out-birth figur'd both Worlds or both Principles, wherein the seven properties should impress themselves in their distinct powers? Therefore was that Light collected, and the place of the Sun ennobled with the preheminence of the Empire of the Out-world; as the Repre∣senter of the Holy Infinite second Principle the Son of God. And the Darkness which before covered the Deep, was conserved by condensation of the Terrestrial Globe whereon we creep, and the Crassitude of the other Stars, to figure the In∣finite Eternal first Principle, whereinto according to the dark impression thereof Man fell, and out of which he is gradually recover'd, as by way of similitude, the Suns lustre attenuateth the gross Air by his continual variation by steddy, orderly and regular approaches toward either Tropick.

Obj. 2. 9. But God new regenerateth the Spirit of Christ in Man at dissolution of the outward Life at one instant, and by the same dissolution is it effected and compleated.

A. What Omnipotence may do is not for vile dust to comprehend, for it is written, I know thou canst do all things, and the Thief on the Cross was a Monu∣ment of unsearchable Grace, yet by the words of that Thief there seems not only a preparedness, but a good degree of Conviction of guilt, penitence, sence and anguish under it, inlightening to know the Lord Jesus, Faith to direct and fortifie

his petition, and a seeing the unseen Kingdom; yet so late a Repentance tho' thus manifested is the one only singular president on Record.

Q. 10. But it may be enquired what the dissolution of the outward Life of its own Na∣ture contributeth hereunto?

A. It must be acknowledged that it banisheth for ever the outward Objects of our misimployed Affections, and yet it followeth not that it takes away the de∣sire, gust or lust after them, for the breaking of the outward Life, or Elementary and Siderial Man, or the Obligations and Ligaments of our Souls and Spirits, is but as taking away the Skreen, and opening to us the two inward Worlds, which is as the unraking of Fire, and enraging the Souls native forms of the unregenerate, which the Astral and Elementary Man had been before the separation a mitigation of the Anguishes of, so far is Mans dissolution from contributing to a Foundation or Beginning of the Divine Birth. As it may be conceived by noting, that tho' a proper Soil and apt Season may shoot a Mustard-seed sown unto a tall, large sta∣ture: Yet the richest Soil, concurring Elements, liberal Season, benign Astral Influences with the Solar Rays uniting, transmute not Tares into Wheat, Thistles into Fig-trees, nor Thorns into Vines.

11. But where the Soul like Flax only smoketh with the Holy Fire, and the Souls Fire is irradiated with (true, tho' weak) Divine Light, rightly directing the Eye of the Mind: Causing the Will and Affections to press forward, mourning, sow∣ing in tears, smiting on the Breast in Anguish, heaviness and good earnestness; the dissolution of such a sincere beginning Pilgrim may be but as plucking up a Thorn Hedge to make the way more accessable, disburthening an over-laden Ship the better to secure the whole, the alighting from a froward, unbroken or tired Horse, which will neither carry the Rider, nor can be carried by him. So unsuitable a Companion doth the Soul (begun to be regenerate) find his Body with the di∣strustful cares, distracting fears, worldly sorrow, and hateful pollutions thereof. And so adverse are the Maxims of the Sensual Man to those of the New, that they are on terms of Hostility; so that if we live after the Flesh we shall die, but if by the Spirit we mortifie the deeds of the Body we shall live. The Body's Vileness is pointed at by that Statute in Moses, that the Holy Anointing Oil was not to be poured on Man's Flesh, tho' not only both the Altars, the Table, Laver, all the Vessels and Candlesticks, but also the very Tabernacle was to be anointed there∣with.

12. How much are we less provident than the Brutes, who know and use their season, the Stork, the Ant, &c. and under flattering Hopes of doing all at last, neglect all for ever; but when Harvest is come, begin to sow, regardless of what is written, To day if you will bear his voice, harden not your hearts. But besotted, lost Man will promise himself that it is enough at death that the Priest can absolve me. Others, to say, I believe Christ hath done all for me; or because they acknowledge that all are sinners, indulge themselves to be always sinners, neglecting the great End of their Creation, and of Divine Patience, till the Creator is calling them for Accompt of His betrusted Talents, as if they would then work out their Salvation when themselves are passive and unable to action, and the night come when no man can work.

Obj. 3. 13. But we are told, and that by some who detest the Roman Purga∣tory, that something may be done to compleat the perfection of separate Souls af∣ter their separation from the Mortal Body; who produce several Texts out of the Old Testament, and out of the New, also out of the Apocryphal antiquity to point at it, or rather expresly to confirm it; as out of the Old, Deut. 26. 14. Isa. 61. 1. Zech. 9. 11, 12. out of the New, Matth. 12. 32. 2 Tim. 1. 18. 1 Pet. 3. 19. 1 Pet. 4. 6. out of the Antient Writings call'd Apocrypha, 2 Esdras 7. 37. Eccle∣siasticus

7. 33. 2. Maccab. 44. 45. Let us therefore post-pone the first step to the New Birth, till our bodily Letts be removed, when without the obstructions of the Rebel Passions ending with cutting of the Temporal Thread we be adapted thereunto.

A. The Objection supposeth not that one who at separation of the Soul from the Outward Body, after rejecting the Gospel, being in fixt Enmity against God, and the Kingdom of Resignation, is remediable; nor suggesteth that he who soweth himself a Tare, Thorn or Thistle, shall rise a Wheat Corn, Vine or Fig-tree; how therefore may it seem incumbent on me to oppose my self to the dint of the Texts produced?

14. But rather as the Lord Christ in answer to the Question of the Disciples; Wilt thou at this time restore the Kingdom? It is not for you to know the times and seasons which the Father keepeth in his own Power, but prophesieth and chargeth on them on that occasion their immediate concern and business. How much less is it for men to know what the operations of Father, Son and Holy Ghost will be in perfecting separate Souls when out of the Circle of Time and Seasons? For so strong a Fort hath Satan built in mens resolute Self-wills, so im∣pierceable are their Rocky Hearts, that like Leviathan, they laugh at the shaking of the Spear; and as the Servants of Atheistical Benhadad, diligently catch every word seeming to favour their flattery of Impunity, that they may treasure up wrath by impenitence more and more against the day of wrath.

15. To these am I sent with happy Tydings, that howsoever the Abyss of Mercy hath winked at the faults of the days of Ignorance, yet now commandeth he all men every where to repent; also with heavy Tydings, that if in this their day they neglect so great Salvation, how shall they escape? Which Question none▪ in Heaven, Earth or Hell answereth. Again, if they that sinned against Moses Law died without Mercy, and it might seem the bottom of Misery to die a merciless Death, of how much sorer punishment shall they be thought worthy who have trampled under foot the Son of God, and (blasphemously) counted the Blood of the Covenant an unholy thing, and done despite to the Spirit of Grace? of how much sorer punishment is that Question, but which either is unanswerable, or which Eternity can only unfold?

16. A murthered Body is the sorrow and pity of the Country; a Self-murtherer their shame and indignation, but the unknown number of wounded Souls, and self-murthered Souls, are not regarded; tho' it shall be more tolerable for Sodom and Gomorrah than for such Gospel-Apostates and Haters of Christ. The malicious Enemy of Mankind (who wounds himself that he may murther Souls, so greatly he hates Man) draws into the Anguishes of his Central Forms whole Harvests of Reprobates (in whom he hath no true Right or Propriety) by his offering Baits and Cheats for Food and Realities, while (woe to the World) the most glorious, gracious and adorable only Son of the only High God, whose we are by Absolute Propriety, and whose Love to Mankind was so immense and unsearchable, as that He made Himself vile, and a Sacrifice, to whom He offereth Real, Highest and Eternal Blessedness; yet hath only the gleanings of the Harvest or Vintage, while the World lieth in wickedness, and their Posterities approve of their saying, calling the proud happy, and perpetuating the Black Art of Self-murther; like Fish hasten greedily to catch the same Bait wherewith others had been hookt: or Birds speed to be taken in an evil Net; so throng Men to be ruined, reject the only Hope, precipitate into irreparable desperation. Others seeming less obstinate, are as fatal Foes to themselves, telling and flattering of tomorrow, while such futurities of safety expose them as Fools to perish to day, while Wisdom saith, To day if you will hear his voice harden not your hearts, and that This is the accepted time, This

is the day of Salvation. The time of the coming of John the Baptist was in the year of Jubilee, yet then saith he, The Axe is laid to the Root of the Tree.

17. Our gracious God infinitely out-doth, and out-bids all, to make us his, and restore his Image in us; for in Man's Creation he did much more than for any or all the visible Creatures of the Out-birth or third Principle: in his Redemption for restoring the Divine Image, he did infinitely more for him than any or all the invisible Creatures of the first Principle, the Apostate Angels, for whom is given no Sacrifice nor Mediator: Also in Man's Consummation, Perfection, Sealing and Glorification and Preparation thereunto, is much more done for him than for the Holy glorious Angels (the Sons and Inhabitants (as morning Stars) of the bright Heaven, the Holy second Principle; for the Spirits of just Men made perfect, the general Assembly of the Church of the first-born are Fellow-Citizens with the An∣gelical Worlds, and so share of the infinite Goodness of God as they, and also have this more that they have had in the Lord their Head, the Bowels of infinite Pardoning Mercy drawn out for them, which is peculiarly extended them and treasur'd up only in the Emmanuel for them.

18. This most dear, boundless Goodness calls for the highest and deepest Con∣templation; 'tis so profound, so large, so adorable, so admirable that neither can the Earthen Vessel bear it, the Syderial Man find any thing whereunto his Bounty may be likened, the Immortal Soul be properly said to know it, for it is what pas∣seth Knowledge, but the Soul is known by it as it is more or less enlighten'd there∣with, and Man's intellectual Spirit is so far from throughly penetrating it, that it only shines and flows by Influence and Reflection of it, for it self is as a drop of the Abyss enlighten'd by a beam of the Eternal Sun, it burns and flames in the self-evidencing splendor of that incomparable inexhaustible Treasure and excellent Majesty. This poor vile hand lyes prostrate at the Footstool of this Grace the Elementary, and Astral Man, the Eternal Soul and Spirit is herein swallow'd up once and for ever.

19. How reasonable, necessary and natural was what our Apostle saith, I beseech* 1.325 you Brethren by the Mercies of God, that ye present your Bodies a living Sacrifice, holy▪ ac∣ceptable unto God. This is the Riches of his goodness, forbearance and long suffering* 1.326 to lead man to Repentance. There is a Promise that Men shall fear the Lord and his Goodness. Man's contempt of Bowels of Infinite Mercy shews him less ratio∣nal than the Bruits, than the Insects, who all shew the desire of Self-defence; while he refuseth to be shielded from the greatest of horror, by the free good∣ness of his God purchased by his own Blood, with sorrows aggravated to unex∣pressible mysteriousness: yet is Man offered all at the cheap Price of Acceptance, and importunately besought to open his Hand, Mouth and Heart to receive Pardon (from day to day, perhaps for many years) still in vain; whil'st he riseth early, compasseth Sea and Land with his Life in his hand, sweats, freezeth, bleeds, frets, wounds his Conscience, and sells himself. What therefore can the account of such Rejecters of the Invitation to the Marriage Supper be? seeing to Ungratitude is added Stubbornness, to that Despitefulness, and consequently desperate Mad∣ness; being one, who having more done for him than for the Holy Angels, and yet thus doth more against the glorious Grace of God in Christ by exalted Wicked∣ness, than the very Devils.

20. Behold this, and Blush, ye Heavens, ye Sun and Stars, gather blackness, let the Earth be moved; let the Stones of the Streets and Walls be Witnesses, let the Brutes and Animals stand amaz'd; melt, ye Rocks of Adamant, relent and sigh, ye Mountains of Ice, let Marble and Pummice-stones weep, come hither, discover your inward Forms, ye savage Bears, cruel Tygers, Vultures and unnatural Vipers. The Heavens, Sun and Stars were never Witness of the like Tragick Stupidity, for

had they seen the Angels that fell become Devils, yet had they not known them refuse Mercy freely, continually and importunately tendered; the most brutish Animals reject not, but greedily snatch what they want; the Adamantine and Marble Rocks are all easily dissolvable by their proper Separators and Dissolvents; the Mountains of Ice are as unwilling Captives; Bears, Tygers and Vultures are not only kind and friendly to themselves, but compassionate to their Young; the Viper, though he destroys his Genitrix, yet seems to do it of necessity to pre∣serve its own Existence; where therefore can be found so obdurate a thing as the Impenitent Heart of Man? so great a Monster? so ferine a Brute? such a Prodigy of Ingratitude? so implacable a Creature as the hardened obstinate Sinner? No such Ingratitude and Cruelty can the Astral World demonstrate in the contrary Wills of the Martial, Mercurial, and other cross Constellations, nor in the Ele∣mentary Offspring of them, nor all whose Differences result to Harmony in the Earth or Deserts, Air or Seas; no, not in Hell, the dark Abyss or Devils, no Sin∣ners against so great Mercies and means for Recovery, no Sinners against a Re∣deemer, against the bleeding Love and Bowels of a Saviour there, but Man; the Devils are those for whom nothing of Mercy is prepared. Oh therefore that Men were wise, that they knew this, and would hear that their Souls might live, and not sink into everlasting Indignation, Wrath, Tribulation and Anguish, who can dwell with devouring Fire under the Wrath of the Lamb?

Q. 167. What is the Dying of a true Christian? What of him Dyeth?

A. 1. The Dying here inquired is call'd a Sleep, which alludes to Adam, who (not exerting his Power) became as one fainting, and fell into a deep Sleep, in which time his Female Property was divided from him, and he slumbered to the Unity of the Paradisical Life, and then was opened in him the divided state, partly (and but partly Paradisical; for it was a begun Declension into the Dividings of the Astral Multiplicity: And by Eves and his Eating the Fruit of the third Princi∣ple soon wrought in them dismal Effects; for he lived no longer according to the Universal Will, but set up a private Self-will as Law-maker, ceasing to Rule over the Astral Powers he fell under them, and so sadly as to be relieved, and collect, support, and food from them given up to their contrary Properties, and became a Beast as to his outward Body, the deadness of part whereof degraded him so far as to render him by his Bones, Skin and other insensible Parts to the baseness of Vegetatives, and all this not transient as are some Astral Impressions; but as a strong Prison out of which is no escape but by demolishing the Walls and Fa∣brick. This is the desolate Wilderness which was signified by the going of the the Lord Jesus out of Canaan into the Wilderness to be there Forty days tēmpted of the Devil after Fasting.

2. Thus may a glimpse be seen what Adam's Sleep, and after that his Fall intro∣duced. It chang'd his first Principle by darkning the Divine Eye of his second from great Power and active Vigor, such as is that of the mighty Angels, into Discord, Rage, Envy, Fury, &c. and it chang'd his third Principle from so great Purity, Transparency and Aptitude to have done Eternally the Offices of his great Soul and Divine Spirit into a gross obscene, filthy, palpable, feeble, sickly, bestial, perishing Carcass, or Sack of Worms.

3. Now when the Sun of Righteousness descends into this dark Dungeon, he more or less, according to the growth of the Regenerate Child▪ by his pure meek Spirit appeaseth the Disorders of the Soul and halloweth it, directing, correcting and confirming a resolved will to obey as simply as a little Child, and to persevere as a strong Man in Christ, by which the Internal Man is in great part made God's

Child and Image, reaching toward the Love flame, pressing strongly thitherward, and groans to be with the Lord, but still is the Body as little affected as the Bark of a Tree with the Virtue of the Fruit, or as a Candlestick with the lustre of the Taper, or as the Earth with the Astral Vertue rou••ing the Principles of Sulphur and Mer∣cury in the saline Spirit in and through it.

4. What can be done with this Body? If it were possible to affect it so as the East-India Nut-tree doth, that the Mercurial Vertue arising with Sulphur into a Nutm••g on a Clove for the Stud, the Bark should be a Cinnamon, it were some∣what; but our Carcass is as senseless of the inward Man's Divine Work, as the Bone is the Respondence and Intercourse the Spirits have through the Arteries and venal Channels, or as the Beasts Hide is of the Astral Impulses moving the Ani∣mal. Therefore it must like a Husk shell off, and the Natural Body as a Grain of Wheat be sowed into the Elements, whence it derived, as the Corn into the Earth and die before it can increase and rise a spiritual Body.

5. Thus dieth the Elementary part of the true Christian. How dieth the Wise-Man? as the Fool, returning into the Mouth whence it was spoken. The Astral Body also rather disappears than dies, but being dissolved from the ancient Obli∣gations to the bestial Body, it may remain at the Will of the Noble Soul to be its Chariot, wherewith (as a Medium) it sometimes doth vouchsafe a loving Visit to his dear Christian Friend, yet in the Body: but most easily when such a one sleepeth as to the Elementary Man, and seeth, heareth and toucheth with his Astral Man; for then may the precious separate Soul (if it desires it) as familiarly have access and converse with his dear Friend or Brother, as two Men of one Lan∣guage may, and this hath been and may be to the great Satisfaction and Edification of the surviving Christian, though not frequently, because of Mens unworthiness, or for fear of Impostures, and especially because the Lord only is abundantly and infinitely all-sufficient by his own Omnipotence and Omnipresence.

6. As Adam slept to the Holy Paradifical Virgin state, and awaked to the bestial World's Adulterous state: so the true Christian's Death is a sleeping to that sleep of his, viz. The filthy, sickly, cumbring, prophane, Elementary Life, and an awaking to the pure, holy, triumphant, dear, sweet child-like, angelical, Endless Life; it transfers him out of the howling Wilderness of Temptation into Eternal Canaan: out of a Dungeon into the glorious Liberty of the Sons of God: out of the Turba of perplexing Multiplicity and restless wrestling of contrary Pro∣perties, into the equal Temperature and Calm harmonious complete Unity, the private Self being extinct he entreth the Universal sacred Freedom of the Lord's Redeemed ones.

Q. 168. What is the Dying of the wicked, in that it is called an Eternal Dying?

A. 1. It hath been often inculcated in these Writings, that all Men are in all the three Principles of one Blood, but their difference is notorious; for though they are almost the same in their first and third Principles, and much what alike (though not without great distance of degrees) in their second Principle, yet here is the immense difference, that in some their second Principle, like the House of Saul impairs and gradually (as it were insensibly) extinguisheth to a dismal black∣ness to be felt at length, and in others the Regeneration calmly (yet with irre∣sistible sweet force) more and more opens that Principle, which as the House of David improves and flourisheth.

2. From these dear Children, if their Progress hath been Crown'd with Perseve∣rance their third Principle, is like Trash and dusty Rubbish scatter'd about a firm built Structure fully finished, which Death like an impetuous Storm with rapid

Motion disperseth: or as a mounting Torrent of Water violently bears away, leaving the Fabrick unconcern'd; But the third Principle is to the other his Fortress, Confidence, Retreat, Refuge, Rest, Joy, Hope, Treasure and his all; therefore Death at once surprizing him, and snatching that away, he and it perish together, his only home falleth for want of Foundation, the Cistern he hath hewn is broken, having no Water in it, nor can hold it if any were entrusted thereinto, which shews the fault to be in the very bottom, else it might hold some Water, but the truth is, it hath no bottom at all. The World to the one, is either as it is to some a Pageantry, a Comedy, a Feather in his Cap, or as to others, or to him at other times; his Burthen, Snare, place of Tentation, Care, Sorrow, occasion of Sin, Shame and Punishment▪ his place of Exile, and at best, more or less, his Dali••a••, and many a Groan it costs him▪ whose Home and Treasure is elsewhere.

3. But to the sinking Man it is his Harlot, his Leaden Weight or Milstone, his Idol, his only Heaven, and though he sees it disappearing and vanishing, it being his sole Attractive, he hugs it, courts it, lives for it, dies for it, and dies Eternally for it. That which is the Quintessence of Tragedies is his only Comedy, nor can it be otherwise; for neither hath he any thing else, sees, loves, knows nor longs for any thing beyond it, but ever looks on all Futurities through the Glass made of Materials here. He would have endless Stores obtain'd to satiate his insatiable Covetousness, a boundless Dominion to gratifie his proud Lusts, vast Power to execute his Revenge and Malice, that all Creatures might be Instruments, and if he could, the Creator too might contribute to his Will of raging Fury.

4. From which Root it is that the most abject People, because they cannot ••end in pieces all they impotently hate, will not fail to imprecate and causelesly Curse, which extends mostly to Image in their own Souls, only the Model of Hell, though sometimes it touche•••• the Tincture by the Magia exalted (yet in the dark Impression of it) and so reacheth both in the inward World, and in the shadow of it the outward Principle, unto such Persons and Things as are subject, and stand as a Harmony with the Impression themselves are of that is, within the reach of their Chain: Hence dark Witchcraft springeth.

5. Now when those fall short of the subject, they level at, every such falleth out with himself; for his Eternity is a continual greedy desire of what can never be had, accompanied with like constant despair of obtaining it, producing conse∣quently a perpetual Rotation of Rage and Fury, all which like the parts of a Wheel shut him up at the Nave or Centre thereof immoveably, unalterably. A glimpse whereof is, when Men in this World are arraigned by the Out-cries of guilty Con∣sciences let loose upon them.

6. Thus is it with dying of the Wicked, who fall into the Central implaca∣ble Forms of the first Principle, and the God of Life (dwelling in the infinite Light and Glory of the all-comprehending second Principle) being for ever withdrawn to the distance of a whole Principle from them, because the Darkness compre∣hendeth him not; that Life of theirs must needs be an Eternal Dying, and they be kill'd in their own House, as for a figure Is••••••sheth the Son of Sa•••• was. And* 1.327 as the sleep of the Holy Children is the Death of their Disease, so the Dying of the other is the Life of their Disease, and the total Privation, extinguishing or exter∣mination of the slender Remainders of their Health. This Life is a Sickness to both, only the one feels it to be so, the other is insensible of it, and the passing hence is to the one a forgetting of the sickness and sorrow here, and to the oth•••• an awakening to the sick frame, whereof here he had no ••••nce or right Appre∣hension.

Q. 169. Whither goeth the Soul when it part•••••• from the B••••y, be it Blessed to me?

A. So evident is this in the Answers of the 21. 23, 24. and 26 of J. Behmen's Book of the Forty Questions, and in other parts of his Divine Self-Evidencing Writings. Also in the Answer of the 166 Question particularly in the 9th Verse, and elsewhere in these Answers, that it is here wholly forborn.

Q. 170. What are the Doings and Life of Souls till the last Judgment Day?

A. 1. The Answer of the 22th of Jacob Behmen's Forty Questions of the Soul is totally a Solution of this Question; something also concerning it is in the Answer of the 166 of the present Questions, which if accurately inspected, might lead the Enquirer to the Summit of his Desires. But this Question restraining to the time present, as to the Doings of separate Souls in that state, without the outward Bo∣dy simply considered, without either Retrospect to their passed state, or Prospect to their Futurities (although the Hebrew admit no Present Tense) yet thus ab∣stractedly divested of past and to come as far as is possible, something may be told only by way of Representation in some low Similitudes, pertinent hereunto, for hardly otherwise can the dull Reason penetrate such a Secret, or the enlightned Mind either.

2. 1. The Reapers cut down Wheat not fully ripe, and Tares green, the keep∣ing* 1.328 of both some time may prepare them, one for good use, the other to be scat∣ter'd by the Fan; but the solar Spirit in the unripe Wheat, and Martial Spirit in the Tares sleep not, but proceed to conquer the adverse Properties, and mature the Mass or Territory whereof they are Regents. 2. There are two Trees Fell'd,* 1.329 the one for Timber for curious Uses, the other a knotty unsound one for Fuel: the lying of them both a while, makes as well the one as the other, more fit for their several contrary uses. 3. If this Life be a Seed-time and Heaven the Harvest,* 1.330 there interpasseth some time which is a patient waiting time. 4. If this Life be* 1.331 the Transgressing time, the Night of Violence and committing Facts, and the Lake of Fire be the Execution, there useth to pass some Occurrences requiring Delibe∣ration between the Fact and Judgment, as between the Fact and Execution or Re∣compence for the Fact. 5. If this Life be a time of Sacrifice, and the glorious* 1.332 Kingdom the returns of God to those Petitions, which is the time of the restitu∣tion of all things: the Sacrificers must allow some time of waiting at, or under the Altar for the returns of those Sacrifices.

3. But from all these it follows not, but the state of the Perfect may be exceed∣ingly Good and greatly Blessed, though when they shall put on their new Gar∣ments it shall be best of all; for that is the time of the restitution of all things, nor doth it follow but in that very state there will be degrees of Happiness, accor∣ding to the degrees of their passing into the fifth Form (where is the opening of the Divine Power-world) as there are of Stars in Glory: Neither also doth it fol∣low, that the state of the accursed is capable of mitigation; for their estate is not so bad, but that it is capable of being more wretched, yet not of being more tole∣rable, and yet 'tis so Dark as admits not the least glance of Light, as even in this Life they grow actually more and more Vile: So in that state, though it be the worst, they ever knew, yet still posteth it on without stop, recoil or respite, ever hurrying them on towards the Tempest of Eternal fierceness.

4. Here is the Antipodes to the black Fiction of Atheists and Sadduces, who would make themselves believe that the whole inward Man is Mortal and annihi∣lable, such who not only judge themselves unworthy of Eternal Life, but unca∣pable of Eternal Existence, while they grant it to this Mass of Crumbling Earth and Mortal Water; and are so extreamly degenerated from the Diviine Image Man was ennobled with, that, as their outward Life extends not to that length,

activity and occult Excellencies of many Brutes, as Beasts, little Animals and some Birds, so the infatuated Atheists would that their Souls and Spirits might also run the same Fate, and be as tranfient as the vilest of Insects. Here is also Diame∣trical opposition to others, who say, the whole inward Man is fellow Prisoner with the bestial Flesh till the general Resurrection; but the Answers of the two immediately preceding Questions shew what of the Blessed sleepeth, and what of the Wicked is Arrested by the King of Terrors. And for farther Answer hereunto, see the Answer to the 22th of the 40 Questions of J. Behmen, of the Soul.

5. The Doings of Souls till the last Judgment may stand here in the very words of the Book of Extracts, (viz.)

They all (meaning the Holy Souls) abound with great inward Joy, and wait to put on their bright, fair, new Body out of the old, their Joy and Hope is different as Labourers Expectations are; who at the End of the Week receive every one according to their degrees of Labour and Dili∣gence. Those who have put on Christ's Body here, are as one, who having overcome his Enemies in Fight, represents the Victory before his King, who re∣ceives him with great Joy and Honour. The Expectation of the wicked Soul, is as an imprison'd, condemn'd Malefactor, still listening when any thing stirs, and the Executioner comes; all their passed Wickedness stands before them in such different Aggravations as they had here.

Q. 171. What is the last Judgment, how is it Effected?

A. 1. That there shall be such a great general final Day of Judgment grates on the Ears of Atheists, but against them the very Devils will rise in Judgment: but others there are who would be accounted more religious than many, who shut up themselves from the acknowledgment of that Judgment Day, and though they are not practically Atheists who put the Evil Day from them, yet do these raze it out of their Intellect, restraining the Judgment Day of God to his declaring for, or against us and our actions here only, during this our Pilgrimage; all, in their Judgment, is the Judgment before Death or Resurrection. To whom may be said, that as they who said the Resurrection is past already, did thereby overthrow the Faith of some, so they that say the Great Day of Judgment is past already, undermine the Faith of many, overthrow the Faith of some, and direct their force against Truth it self, whereon is founded all true Faith which is well founded.

2. It is true that Christ in the Light of our Life is from from Age to Age, and for ever, till Ages cease, a Judge in the faln Humanity, speaking by his living Word in the Consciences, and written Testimony in the Intellect and Memory, being the words of his Prophets and Holy ones, and evidence of our rightly informed Bre∣thren and Fellow-Members in our Ears; by his being a swift Witness, by severe Visitations before our Eyes, also by Eminent gracious Providences; and in the Creation, the Earth, Elements and Creatures, to our other Senses, wherein may be read frowns and smiles variously dispensed, which are perpetuated in their Sea∣sons as long as Sin is perpetrated unto all reclaimable Transgressors; this God doth by his Stars who have a Voice which every Nation hears, for with them the Psal∣mist* 1.333 saith, he Preacheth by them, and by them both judgeth and fighteth.

3. Again, the Lord teacheth us to judge our selves, which is every ones part, but not to judge others, for Man's Judgment must be restrained to things, not ex∣tended to Persons from which we are warn'd and caution'd: yet are Men very pro∣pense, aptand sharp to the latter, but very averse, partial and slack to the former. Men judge Men, which is to be noted both after the dark and light Worlds Im∣pressions; after the dark thus, the four Anguishes composing the first Principle judge each other; thence is it that from the Astringency the Covetous judgeth and

is judged by the Prodigal; again, the Covetous as he is a Self-lover, and so is timo∣rous, judgeth and is reproached by the rash fiery furious one; again, the Covetous as he is drawn (shameless / ) to base fawning ways for profit sake, judgeth and is judged by the haughty Proud one: Again, the insatiable Thirst of heaping up, taking from the covetous mind his rest, renders him the trouble of his own Life House and Cohabiters, yet prompts him to judge the contrary inclination for sloth and dronishness, while that other judgeth him so wretchedly slavish, that he distrusteth (almost) his own hands to hoard up his Idols: And so of the rest of the Properties resembling the Builders of Babel.

4. But God hath given all Judgment to his Son; some glimmerings of His In∣finite Glory are found in them whose four Forms generate the fifth; for in the meek Resignation arising to the Divine Love-fire and Pure Breathings directed by Heavenly Light, Judgment proceedeth toward Vict••ry. And it is represented by the fifth Letter in the Hebrew Alphabet, which is only as an aspiration or breath∣ing from within outwardly; conforming exactly in that respect to the Language of Nature, standing united to That of the New Nature; for the fifth Form pro∣ducing the second Birth, and being produced by it, leads the Creature to the giving up its all in a flame of Love in Jesus Christ to the Father, which flame he feels blown up by the Holy Ghost.

5. Thus we have seen what God's judging in This mixt World is, also what Man's judging here is, according to the Dark World's accusing dividing Properties, and also what Man's judging is according to the little part of the Light World we share of here; by which it is evident that all this is to That day of days, as a blinking Candle is to the Sun it self. Such was the report Paul gave of That day as made Felix tremble, tho' an Infidel; for, as it hath been elsewhere noted, tho' some have laught at the Doctrine of the Resurrection, none have been so fool-hardy and mad as to slight the report of the General Judgment. Enoch the seventh from Adam, figuring the end of the six working days or Properties, and by his Translation and Son Methusalah, the entring on Eternity, prophesied of This day; all the Prophets, Apostles and Holy ones confirm it; Christ the Judge himself preacht it, with the order, manner, and particularities of it: The Devils knew it, and therefore argued, Art thou come to torment us before our time?

6. He that would say what That great Judgment is, can never do it but by par∣sels, and then also cannot stretch beyond the sphere of his own activity; and what if it be said, an Angel can do but so, were he to speak it; for all Eternal Creatures live either in the holy or prophane Worlds, or in both. They that live in the Light-World, as far as they see the Centre of the Dark-World in themselves, may speak, and no farther; viz not what That Darkness is in others, or what the perplexed Hellish Charms, Cheats and Intricacies are; for the Holy ones live far above them, and the Battle managed by Michael and his Angels against the Dragon and his, is not with the Dragons Weapons, but with the quite contrary. As bright Torches ••ight with black Vapours, or the starry Region with opposing Exhala∣tions.

7. We must come then to consider them who live in both Dark and Light, making a third Principle by their mixed production, and in them may be found the figure of an Umpire or Interpreter. As he who reads two Languages can tell him who knows neither, what is written in both, if he hath the Tongue also That third person is of. Thus was it the first Adam could give names to all Creatures; for he had the Properties of them all in himself, either according to the Forms of his first Principle, or according to the Astral Powers of his third; wherein he was infallible, having the splendor of the second for his Guide; but his departure from his Pure State degraded him of the Judicatory, as a man is deprived in the

night of the view of what the Sun priviledged him with, or as one immured in a dark Cavern sees not what a lofty Mountain gave him prospect of, or as Nebu∣chadnezzar ceased as to Royalty when he had only a Beasts heart.

8. And in this State all Adams posterity find themselves (as of themselves) ig∣norant of the Creator, and therefore also strangers to themselves, and rightly knowing nothing. Therefore the Son of the Virgin, that he might be the Light of the World, brought again the Virgin Image into the Humanity, openeth the pure Eye, and gives such a proportion of discriminating Wisdom as our hunger adapts and capacitates us for in the Regeneration; hence it's written, the Spiritual Man judgeth all things, but he himself is judged of no man. But to which of the Angels hath God said at any time, Be thou a Judge? Those glorious and mighty Agents are Princes in one only Principle; viz. the Holy Divine One, not in the first, nor third, tho some of them are enthroned according to the Holy Impres∣sion of Potence in the first; and others have the Dominion according to the Infi∣nite Variety of the third Principle, but all breath only the Air of the second, yet are neither the one Hierarchy, or the other Judges of Men or Devils: While yet the Lord saith of his Twelve, they should sit on twelve Thrones judging the twelve Tribes; and our Apostle saith, Know you not that we shall judge Angels; (viz.) Evil Angels?

9. Now to say how this Judgment is effected: It's answered, 1. The Principles* 1.334 and Properties are all wide open unto the second Adam; for out of them He created every World, as without Him was not any thing made that was made, and this as He is the Son of God, before whom all Worlds and Individuals drawing Air, and living of, in or from either Principle or Property shall stand at That day, and ever did as open as a City on a Hill, 2. The Principle and Properties are all re∣ally* 1.335 in Him as He is the Son of Man and His throughly penetrating them is a consequence of His perfect knowing Himself, His own Heavenly Humanity. 3. The* 1.336 Principles and Properties will be at That day known to each other, as well as each to its self. Now is the Dark World much hidden from the Light World, and the Light wholly incomprehensible to the Dark. Now also the Hellish and Heavenly Principles are under a disguise, so that men catch at the Bait of the Dark World, and eschew and flie the cross leading to the Holy World: The Treasures of Egypt weigh down the Reproach of Christ. But then shall the Principles and the Good and Evil of the Properties be so open to the Holy Children, that they may penetrate and contemplate the Wrath Kingdom, without being impressed, incited or imposed upon by it, and they shall view, contemn, scorn and judge the fixt Enmity of those burning in the Wrath of the Dark Central Fire. Then also the Love flame of the Holy Virgin Souls united to their raised glorified Bodies, shall be so evident to the Vassals of the inimicitious World, as may fully convince them to their eternal anguish and shame what kind of Birth-right, Glory, Feli∣city and Blessedness (which must endure to perpetuity) they profanely, desperate∣ly and madly sold and exchanged for a Mess of Pottage, and Death in the Pot, for faded, painted, imaginary Toys, Trifles and Cheats.

10. But what need more to convince of the Truth that there must be such a day, or to shew the order how it is effected, seeing the Holy Scriptures abound with Accounts of This Judgment which is spoken of, where it is call'd a fearful looking for of Judgment. Again, the Judgment was set, &c.—may have boldness in the day of Judgment, Heb. 10. 27. Dan. 7. 10. &c. 1 Joh. 4. 17. Mat. 11. 22. 2 Pet. 2. 9. Rom. 14. 10. 2 Pet. 2. 3. Also see the Answer of J. B. to the 30th of the 40 Questions concerning the Soul, and the 27th Chapter of the three Principles.

Q. 172. How is the Resurrection of the dead effected? What riseth again?

A. 1. It may justly be complained that reading is opprest with excess of enlarg∣ed Writings being therein as unsuccessfully transgressive as the hopes of the Hypo∣crite to be heard for his much speaking It therefore seems more suitable to the shortness of Mans Life, straitness of his leisure, discomposure of his Spirits, feeble∣ness of his penetrating faculty and weakness of his retention, to avoid all vain repetitions, and commend the reperusal of things once read as the most ready, rather than to new shape (many ways) that which is but one thing and once done already. In order therefore to the clearing of this Answer let it be consider∣ed, what Adam was before his Fall, which is discoursed in the 45 Answer. Next what dire Effects that Fall of his had, treated of in the 69 Aeswer. Again what Mans Death and Resurrection is, as in the 6th verse of the 121 Answer. And what Mans faln State, Death, Christs Resurrection and raising of Man, and what of him riseth, are, which is the substance of the whole 16 verses of the 134 An∣swer. So that the Answer is made, before this Question comes in its Order here to be considered.

2. Yet because I dare not dismiss this important Doctrine being so much oppo∣sed even at this very day, not only by many Hellish Atheists transforming them∣selves into Brutish Animals, but not understood by some pretending to be risen with Christ, and guided by his Light within them. Let it be observed, by such who wilfully oppose, or not regarded, at their Peril: And for satisfaction of such who are willing to know the truth, viz. That Christ had a true Natural Humane Body of Flesh and Blood from Mary. Heb. 2. 24. For asmuch then as the Children are partakers of Flesh and Blood, he also himself likewise took part of the same, that through Death he might destroy him that had the power of Death, which is the De∣vil.

Q. 3. But is it askt how is this Body and Humane Soul the same of ours?

It's answer'd,* 1.337 1. By way of Concession, that it was so far other than ours as it had the Holy Ghost instead of Mans Masculine Seed. 2. Yet took he (as the above Text with many others plainly tell us) part of our Flesh and Blood, and so was our Brother, that is such as the Children had part of, were of, or are partakers of, and this is also ours of what Nation soever we are, for it is written, Acts ••7. 16. God hath made of one Blood all Nations of Men to dwell on the Face of the Earth.

Q. 4. Is it ask'd what of this was raised again?

It's Answer'd all of it; for the* 1.338 Women, and after that the Disciple whom Jesus loved, and Peter saw, there was nothing left in the Sepulchre after the Resurrection but the Linnen Cloaths where∣in he had been wrapped.

Q. 5. May it be fully so with other Bodies?

Answer, Matth. 27. 52, 53. And the* 1.339 Graves were opened, and many Bodies of Saints which slept arose and came out of their Graves after his Resurrection, and went into the Holy City, and appeared unto many. And it must be remembred that it shall be so with ours at the last day, it was the Faith of Martha who saith unto him, John 11. 24. I know that my Brother shall rise again in the Resurrection at the last day.

Q. 6. May it not be otherwise with us; our Bodies must putrifie, and the Incorruptible* 1.340 only rise?

Answer, our Apostle saith, 1 Cor. 15. 53. Our Mortal shall put on Immor∣tality, and our Corruptible shall put on Incorruption, and all this as a consequence of Christs Death and Burial according to the Scriptures, also of his rising again; and after his ri∣sing again was seen of Cephas, then of the Twelve, after that of above five hundred Bre∣thren at once, 1 Cor. 15. 3, 4, 5, 6.

Q. 7. Shall it be a Resurrection of all?

Answer, The Lord saith, Marvel not at* 1.341

this, for the hour is coming in the which all that are in the Graves shall hear his voice, and shall come forth, they that have done good to the Resurrection of Life, and they that have done evil unto the Resurrection of Damnation. Let it therefore no longer be charged justly on us as formerly on the Jewish Rabbies, That we err, not knowing the Scriptures nor the power of God. 1 Thes. 4. 14, 15. If we believe that Jesus died and rose again, even so them also which sleep, &c.

Q. 8. How is it effected?

Answer, As Lazarus was raised. That voice which* 1.342 gave Being to all call'd him up, and that voice shall call all up, every one in his own Order. May it never be said of us as of the Jews, Because they knew not him, nor yet the voices of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him. So may it not be said now, Because they consult not frequent∣ly, nor heedfully regard, nor will understand the holy Words and Writings of the Lord, his Apostles, &c. which they may daily read, they yet sit down with a confused Notion of this great Doctrine, and bury their drowsie Intellect, some with dark Heathenish Maxims be∣getting Atheism in Judgment and Practice, a degree worse than Devils.

9. Other some there are having a glimpse of a true Light wherewith they think themselves rich, and to have need of nothing, and there shut it and themselves up, without proving it by searching like the Bereans, and without improving it by trimming their Lamps: But not imploying themselves in the Lords methods, do obscure or bury their Talent, and so by degrees let their foolish Heart be darken∣ed, not only in this but in many other of the plain and precious Truths of the Kingdom of God; which great evil and defection is (as ever heretofore in all other forms) accompanied with sharp Censures of others, and peremptory un∣warranted Injunctions of their own Reason. Whereas the more we approach the Divine Life, the more comprehensive is that Soul, the more ready to bear and forbear, to do and suffer, to become all or any thing to all, that it may beget of that meek Spirit in others, to be swift to hear, to have an open naked Breast whereon it begs the Lord Jesus to write his whole Pleasure, is so vile in his own absurd Judgment that is easily induced to think highly of others.

Q. 173. How doth this World pass away or vanish? And what doth remain thereof af∣terward?

A. 1. To some this Question may seem only curious, and to others so occult as if incogniscible, to a third sort, such, as if possible to be resolv'd, were needless; because it fruitlesly anticipates (say they) the thing which in its season shall de∣monstrate it self. But on serious mature inspection it is found possible, important, and greatly necessary to be known and believed.

2. It is said that when Cortis with a Brigade of Spanish Horse and Infantry In∣vaded the West Indies, and had charged them of the Republick of Tlaxcallan, upon the Fall of any Spaniard either Man or Horse, care was taken so to bury them that the Americans might not know it, which made them despair of withstanding such, whom they thence concluded to be Immortal. Thus not to discover the end of this present World (which the dark World and the Prince of it would conceal) were to insinuate as if it were indissoluble and consequently uncreated, and so Bru∣tishly to introduce Atheism; and Atheism is that fatal Evil, which may be justly accounted the worst of Errors of the worst of Men.

3. But this World had a beginning, and shall have an end, as it is written, Psal. 102. 25, 26. Of old thou hast laid the foundation of the Earth; and the Heavens are the works of thy hand. They shall perish, &c. They all shall wax old as doth a Gar∣ment, &c. Heb. 1. 10, 11, 12. And tho' no History scarcely records any who mock'd at the coming of the Lord, yet is it Prophesied, 2 Pet. 3. 3, 4. That in the

last days Scoffers shall come (even at that which will then be at the Door) saying, Where is the promise of his coming? &c. For such Mens Lusts Biass them to abuse Gods long-suffering, ver. 9. Who is not willing that any should perish, but that all should come to Repentance, Ezek. 18. 31. 32. 2 Pet. 3. 10. And it is told us how this World shall pass away, viz. 1. Unexpectedly as a Thief. 2. Suddenly, in the Night. 3. Violently, with a great noise. 4 Universally, the Heavens, Earth and Elements. 5. Irreparably, The Elements shall melt with fervent heat, the Earth be burnt up, and that the Heavens being on Fire shall be dissolved, ver. 12. And this tremendous Truth is not only really and litterally, but demonstrably so.

4. To the second part of the Question, viz. what remaineth thereof afterward, see the Answer of the 30th Question of the 40 Questions of the Soul, and the 27 Chap. of the three Principles ver. 6 and ver. 20.

But to speak yet farther on this latter part, what remains of it [the World] afterward, viz. after dissolution of the present frame or fashion? I must seem, and but seem to digress; which tho' to some it be obscure, will be plain to the Mind initiated into and irradiated with the Theosophick Wisdom. The Out-birth is the Figure of the two Eternal Worlds or Principles, having all the Properties ac∣cording to the two different contrary Impressions: And this Out-birth in the Womb of the Eternal Mystery, was by the earnest Magick longing and will originated, which will is as the Voice or Mouth of the great Mystery, and the properties are as the Instruments or Fingers of the creating word; the first, viz. the Voice is the Father, Soveraign or Lord of the Separator or Father of Nature; and the lat∣ter, viz. the Properties, are his Limbs or Members, working by the Astral Pow∣ers for Generation of all the Creatures of the Out-birth.

5. This Father of the external Nature or Outward World (invigorated by the might of the Properties) hath ability unweariedly to work universally in and through the whole Out-birth, and being the Image of the first born of every Creature (who standeth incomprehensibly in the Eternal Rooting Powers) this his Image and Servant is innobled with such energy as both to form and animate the productions of the whole Out-birth, yet who will be so foolish as to take him ei∣ther to be the First-born Son of God, or the Father which is in Heaven whom the Son teacheth us to direct our Prayer to as the Object of all Adoration▪ or the Holy Infinite third Person or Subsistence, tho' his Office is in the third Principle, but is a Creature potently furnished and fortified to stamp▪ engrave, delineate and shadow Living Images of the two Inward Worlds: And hath the Seals and Ma∣gical impresses, but not the Eternal, Holy, Incomprehensible Magia; for that the Divine Virgin of Wisdom is a Possessor of, generating the real Worlds them∣selves for-ever, whereof this is only the figure.

6. And this Father of Nature call'd by some the Soul of the outward Universe hath a Tincture under his dispensation, such as of which the Out-birth is capable to be enriched with: And this also of both Impressions, viz. of the light and dark Worlds Figures, but it hath not the holy, meek, divine Tincture; for that the Divine Sophia the Virgin of Wisdom is glorified with. But the Tincture and Ma∣gia which the Father of Nature is distributer of, is yet so noble as to be holy in the holy Vessels, but not so fixed and compleat as to hallow unholy Vessels, but so flexible as is vitiated into a false Magia and counterfeit Tincture, and so applicable to the Impostures of Evil Angels, and their Humane Vassals that they (to their Eternal Damnation) may and do prophanely abuse and prostitute this Tincture and Magia.

7. Thus what the Virgin of Gods Wisdom is in the Heavenly Birth to the An∣gelical World, and other Paradisical Inhabitants, such is this Father of Nature in

the Out-birth, and not only the two Eternal Worlds have their Figures and mani∣fest Portraitures in this but the very holy creating Word and Virgin of Wisdom (of which no visible figure can be) hath above all this grand Separator or Father of the External Nature for it's plain audible Herauld, immediate substitute and ex∣press Representer: Yet so secret as only to be found by the Inlighten'd Mind, and tho' seen in all things, yet discerned, understood and perceived by very few, and for the sake of those very few are these things thus opened.

8. From all which it may easily be deduced what of this World shall remain, viz. Nature in its Virtual, Form and Dress, the real Entities with their Tincture, their sub••••antial▪ tho' not palpable Bodies; that is to say, the true substance of eve∣ry Individual Figure, the Idea of every thing which the Father of Nature hath produced to shadow and reveal the hidden Holy and Power Worlds; therefore of necessary consequence the Father or Separator must needs remain, to Marshal his Hosts in their Eternal successive Scenes; for the most High and Holy God will not lose the end of his Work: But his goodness must be for ever extensive, diffu∣sive, communicative for his Glory, Amen. Nor is it possible he should lose the least part of the Order by him fixed of declaring himself, but that by the things he hath made may be shewn his Eternal Power and Godhead, because for that purpose they were produced.

9 I compare the World to a Seed, which tho' it die, having lost its Husk, Chaff, and very Sulphurean and Saline Body, is yet regenerated by its Mercurial renova∣tion into another, yet as it were the self-same; hence saith the Lord, There is no∣thing hid or covered which shall not be made manifest. The Idea of the Drunkards Horse like Balaam's Ass shall convince the madness of the Rider, and Eccho his own repeated causless Sufferings and Groans under the Tyranny of his more Sa∣vage Owner. The Flocks shall bleat again, and shew how their Lives have been lavished to satiate the voluptuous Gluttony of their Wolvish Owners. The Vine and Fatness of the Field shall shew how their Blood and Strength was exhausted for the Lusts of the proud while the Bellies of the Indigent were shrunk up. For as by the Chymist the Flegm of the Plant is separated away, and the faeces precipi∣tated, yet the Spirit, Essence and Idea retained, so is it here. Also as the wash∣ing of a Man who hath many Wounds in his Body covered all over with Blood, shews how many, how great, and where those Orifices are, so is it here. Likewise as the drawing back of the extended Shadows and Curtains of the Night, lays open and exposeth like Ezekiel's Vision the Idols, and undermining Works of* 1.343 Darkness, so will it be then. Or as the wiping of the slime and filth sticking to a Looking-glass makes all appear therein clearly, so will that transcendent work be, yet neither is the Seed perished, the Plant utterly lost, the wounded Man quite expired, nor the Looking glass broken in pieces.

10. Therefore as the Lord would preserve a Pot of Manna wherewith the Tribes of Israel had been sustained in the Wilderness, and as the Lord Jesus would have the Fragments of the Bread and Fish Basketed wherewith he had fed by Miracle so many in a desert place, how much less will he lose the noble Tincture it self, nor for the sake thereof the Earthen Pot in which (like the Manna) it is intrust∣ed, but Ransom by his Mighty Power the Tincture (like a Captiv'd Turtle) from the power of the Dog, for his own glory sake, and therewithal every Idea it hath been imploy'd to animate and hath spirited?

Q. 174. What shall be after this Worlds time when God shall be All in All; when the Dominions shall cease?

A. 1. (1.) The Answer of this may be censur'd as curious, as the preceding* 1.344

Question seemed at first to be. 2. To be also so hidden, as to be inscrutable* 1.345 from the perplexedness and ambiguity of it, being so far (as may seem) beyond our measure. (3.) To be sterile and unfruitful: And in incountring such im∣putations* 1.346 it runs parallel with the discouragements of inquiring into the last pre∣cedent Question, but to this one is added, viz. that, (4.) It is a Tautology, re∣peating* 1.347 the former Question.

2. But to clear all successively, the Matter here inquired must be confessed to be our great End. Mark and Object we should level at; therefore not unnecessary and curious, and accordingly it is the subject of that of our Apostle, therefore not* 1.348 unprofitable for us to get the knowledge of, being our particular concern. Nor is it unsearchable seeing the Holy Ghost in that Text teacheth us that Mystery; can therefore the Explanation of it be unacceptable? Lastly, It is no Tautology, for it must be heedfully noted and distinctly understood, that the former last pre∣ceding Question intends the first Administration, step or transaction immediate∣ly following the general Resurrection, comprizing that formidable, final, irre∣vocable, general Judgment, but this Question intendeth the second step or ad∣ministration as consequent of that Judgment, or (as may be expressed) the Executive result of that Universal Judgment, being the compleat summit of the perfect Worlds, wherein the end hath not only found the beginning, but is entred thereinto, resteth in, and possesseth it.

3. We come now to speak of that most holy, pure, desireable state. It is most undeniable that God shall not then only be All in All, but ever was and is so either in his love or second Principle, or in his Wrath or first Principle, therefore it is no News, but that it is said he shall then be so, also how and why is clear in the fol∣lowing part of this Answer, particularly in verse 23, 24, 25. being its proper place whither it's referr'd.

4. This state signified by the Sabbath, Jubilee, &c. in Israel is, when all the six Properties or Forms of Nature give up themselves into the seventh, that is, into the Throne or End of Action and Work. Thus as by the gracious Creator the captiv'd Properties were ransom'd out of the dark confused Chaos, and by him disposed into orderly Contexture, to Image the hidden Powers of the Holy World, and seven Fountain Spirits, which made the Morning Stars sing their Psalm of Adoration, Thankfulness, and Shout for Joy: So out of the Confusion the Creation had hurried themselves into by the direful Fall, this state is the com∣pleat Restoration; there being afore begotten in every thing capable thereof, some∣thing conformable to the new Birth, which is the superior part of the Lords Chil∣dren according to the capacity of the things themselves.

5. And as in the Out-birth are such Fruits, Products, Precious Stones, Sea∣sons, Localities, Properties, Auspicious sweet Astral Influences in the animate and inanimate Creatures, all which are the footsteps of the disappeared Paradisi∣cal World, and the Figures and Pointers toward the state here intended: So are there in the Out birth on our Terrene Ball, (and why not on other Stars?) Cer∣tain Inhabitable Climates, as toward both Poles, Inhabitable places in the Habi∣table Latitudes, as terrible Wildernesses, raging Deeps, also there are cross fatal Conjunctions, malevolent Astral Influences, with their various Productions a∣mongst us, as may figure and point out the state of the dark Abyss, where the Ear bor'd are for ever Slaves.

6. But because some may think this Discourse to be too remote from the Mat∣ter here sought, it must therefore farther be said, the Demonstration of what re∣mains* 1.349 after the general Dissolution, may be found in every Man, whether wicked or holy; for instance, the Prophane Soul who turns all God's Goodness to him into Gall and Wormwood, when ever▪ the influences of gracious Bounty cease,

and God's tender Pity and great Long-suffering with him terminates, the Serpent is grown in such a one thereby, but the more strong and lusty; for that in him which by the allay of this World's intermixing Divertisements, and the Holy World's Neighbourhood, was only bitterish; will then, when this World as to what it now is, is vanished, and that wholly and for ever withdrawn, become bit∣terness in the Abstract.

7. As, prick or bruise an angry Man's finger only, and you see his Choler; but* 1.350 rend his several Limbs, and judge what his severe Fury will be. Take from a gri∣ping Man but a few Shillings, and see his Anguish and Repining; but take all his Idol gods at once, and he is as a Bear bereaved of her Whelps. Disregard but the presence of an imperious spirited Man, and he will wish to make a Sacrifice of all that do so, and all they are and have, like Mordecai; but render him as vile as really he is, and what would he not do could he revenge himself to the full: Thus may we see what remains to the Dark Impression, when this World's time is ended.

8. But now according to the Divine World (which is the thing in this Question* 1.351 intended) it is very evident thus, Let the Man who is raised in the Spirit of Christ, retire himself but a little while by submissive resignation, quitting his being at Home, and from the Images there swaying in the outward Man: also from the Desires and Remembrance of them, let him then approach the holy Intercourses, enter into the Contemplation of the infinite Love kingdom, and he shall see and feel what he cannot speak or write; he shall, like a little Child, act purely, and will uninterruptedly, the Passions of the Principle in which he lives, if they may be call'd Passions; he shall also, like a little Child, move simply according to the Di∣ctates of his Father's Universal perfect Will, for himself and his own Will averted are as if neither had ever been: and thus according to the Question, what remains after this World's time, such a one throughly penetrateth, the Spirit of this Man experiments how God being all in his poor little all, causeth all other Dominions to cease in and over him, and he breaths the holy Air.

9. The contrary Properties in him are in a measure so attoned and in harmony, as they are in the infinite Abyss of Almightiness; for they are all really and truly in him, he consisting of them, yet all is but one Power, because the Divine Love in the Wisdom hath swallow'd them all up, and that Love is soveraign for ever over them. And though this be most conspicuous in the mortified and daily dying Child of God, who hath made good Progress in the Regeneration, yet is it in some degree and measure in the Child of a Day old, or a Span long; for these have pure (though much interrupted) Breathings, their Love may be very Ardent, as the Love of Espousals, though often and variously perverted: these are begun to enter into the new World, by the new Way, in the new Nature, and have thence by In∣tervals a fair Prospect into what cometh after this World, all such are in a measure my Witnesses, for what is above spoken in Answer to the Question.

10. Now more particularly come we to the latter part of the Question, (viz.) When God shall be all in all, when the Dominions shall cease. What therefore may most undeniably be said on this, shall be drawn from the Words of the Holy Ghost by* 1.352 our Apostle wherein are taught us,

1. That Christ having raised himself as the first Fruits, raiseth also them that are* 1.353 his at his coming. 2. That he shall put down all Rule, Authority, and Power.* 1.354 3. That then is, or cometh the End. 4. That then the Kingdom shall be deliver'd* 1.355 up to the Father, and God shall be all in all. To every of which a few words in their order.

1. That our risen Christ shall raise all his, and after, all others at his second* 1.356 coming; For,

11. We ought assuredly to acknowledge that the great Work shall once be Uni∣versally accomplish'd by Jehovah's Almightiness, in Raising, Judging and Deter∣mining the state of all Adam's offspring, and the actual delivering up the Kingdom to the Father and God shall be all in all, and that all this is openly, literally, really and universally a Foundation Truth, to be confessed before all men: and next shall be spoken according to the same Method (as Demonstrations thereof) the work particularly done and doing (viz.) in the Divine meek Spirits and re∣generated Souls of all God's new born Children, from the first Holy Man to the last that shall be.

12. Now that Christ having raised himself as the first Fruits, shall also raise them that are his at his coming, is such an immoveable Foundation Truth, as neither Atheists or Apostate Christians (those fallen Stars) nor any fallen Angels, nor all of them United can ever re••st, but it is an Eternal Truth to the Glory of God, the joy of all his in their Pilgrimage, and matter of Divine Contemplation and Adoration for ever. Read and Meditate among many others, 1 T••••ss 4. 14, 15, &c. 1 Cor. 15. 23. Rev. 20▪ 4, 5, 6. 1 Cor. 15. 3, 4. and Review the 134 and 172 Answers.

13. This great general second Resurrection is also done and demonstrated by the* 1.357 first Resurrection; when God awakens the Sinner by unlocking the inspoken Grace, and makes the Word a Refiner's Fire, and as a Tincture transmuteth the Mass, and leaveneth the Lum••, then the Soul dies to the old▪ and lives to the re∣newed Image, by the Visits of the Virgin, becomes a Virgin, by looking on Christ comes to look like him; the Bottle is made new into which the new Wine may now be intrusted, and the King of Glory comes into his Temple, his new made Vineyard and Garden, and imparts himself, his Heart, his Whispers and Coun∣sels when the Ear is opened. For the sake of the Virgin Image thus Begotten shall the whole Man be crystalliz'd and tinctured with solar Power at the Resurrection; mean time no Tongue or Pen can more than smatter, at the recital of the love∣inspired Words formed at every of the Masters sweet Visits, when he comes to feed this Infant-birth and Sup with it.

14. The Reason why we cannot tell it when we come out from the Holy Place, is, because our Astral Man knows not of what Dignity the Guest is that comes to the inward Man, for he enters farther, and our Astral Man or outward Reason is as a Porter, whose office being at the Door, hears not the Holy Treaty held with∣in, in the Closet, and were it he could, he understands not the Language, but if a loud word be spoken, which he hears, then only when the sensual Man sleepeth, then doth he either tremble, as if he feared to be dismist his office, for our Rea∣son is like Gallio, no Judge of these Matters: or else he frames Images of what he as it were over-hears. And if a Letter to the Virgin be intrusted with the Astral Man (the Porter) he only reads the Superscription, but sees not what the inside is, he thinks it all as the outside with ordinary Ink, but within 'tis all golden Let∣ters mixt with Blood, and legible in the dark Night▪ for the Characters all shine and flame; and none can read them but those who share in the first Resurre∣ction, for the old Eyes are dim: these are convinced, and somewhat more or less, see how the second Resurrection will be, having a sensible▪ lively feeling of the first, and passed the Danger and Power of the second Death. See the 8th and 10th Verses of the 173 Answer.

15. That our Lord shall put down all Rule, Authority and Power, this is meant* 1.358 to be after the Resurrection, when he (as the Sun in his strength) obscures not* 1.359 only Gloworms, but the Candle and Torch▪ light: Men shall then no longer abuse lawful Power, nor acquire lawless Authority, nor violently or subtilly Usurp un∣due Rule, the Hunter and his Dogs shall no longer chase Lambs as if they were

Foxes, but the tyrannous Monarchs and the wronged Captives stand on the same level each in his own Principle: and the Principles are as different, as a dark Sul∣phurous Fire is from a sweet Radiant Lustre; then also shall the Evil Angels, whe∣ther they shall be Seducers of Men, or other spiritual Wickednesses in High Places, or Rulers of the Darkness as God of this World, be all thrust out; for he is come whose right it is, both by Original and Purchas'd Propriety.

16. This great general Manifestation of Jehovah, Christ's Natural Soveraignty, is also done and demonstrated in the whole Creation; by his sitting among the Gods, turning the Heart of the Mighty as Water, stopping all Mouths, bowing all Knees, being above the Proud, rescuing the Prey from the Teeth of the fiercest, feeding the Hungry and Helpless, the young Lions and young Ravens, showering on the parched Wilderness, stilling the raging Deep, opening his Bottles in their Season, treasuring his Snow and Wind, and marshalling his Host of Stars. But above all it is demonstrable in his Family, who not only have ceased Hostility against him, but taken up Arms for and under him, out of weakness are strengthened to do, suffer, live▪ die for him, and in him; their Health is to be Love-sick their Life to die daily; he is their Fear, Love, Hope, Repose, Strength, Wisdom, Song, their Springs and Treasures are in him for Time and Eternity, their four Forms are at∣toned by his Light, their Discord by his Unity is composed, his Presence kills their lofty Thoughts, it also makes them alive to him, his Fire refineth them, they are always prostrate at his Feet, mortified and mortifying continually, and makes them a Living Sacrifice day by day, till Death become their intimate associate, and safe retreat from the Storm. Yet these things are so secretly done in the new Heart, that the Heart it self can better conceive it than the Brain; but how can the Idea thereof be comprehended by us who are comprehended by it? When we would form it we cannot, for we (viz.) our new Man is formed by it. How can we express it, seeing we are the Letters by which it expresseth it self? It is far above the Languages got at Babel; but when the Spirits of the Letters shall be restored, the renewed Spirit shall find a Tongue to be a Herauld for the King of Kings, put to silence all contrary discording sounds, and Dethrone all other Rule, Authority and Power in us, Amen.

3. 17. That then is (or cometh) the End; the Judgment being ended, the* 1.360 End hath found the Beginning. When the Six Working Days of the Week are ended, Masters use to Reckon with their Hirelings, and give them their Wages, then followeth the Day of Rest. When the six working Properties have wrought their designed end in any Creature, they give up themselves into the seventh wherein to rest; the doing whereof, bringeth the End into the Beginning, when the Wheat is in the Barn, and the Tares cast away, the Harvest is ended.

18. A few words are offer'd to be consider'd concerning the End.

1. Whether* 1.361 the Elements shall be dissolved at the instant of the Resurrection, or not remain till the compleat End of the Judgment Day?

Answ. It may seem otherwise; for they must* 1.362 as Conservatories be opened; that is, the Earth, viz. Hell or the Grave must de∣liver up the Dead which shall be therein; or how else shall the Mighty men call to the Rocks to cover them, also the ••ea deliver the Dead conserved therein, the Air the words it treasur'd in it.

2. Whether the Elements may not remain, and yet the Sun,* 1.363 Moon and Stars be resolved into their Aether?

Answ. As there was Light the three* 1.364 first days of the Creation, out-spoken by the Word which was as a dispersed Light, before the collecting the same into the Sun, Moon and Stars: so may the collected Light pass back into the dispersed Light, to form that one Great Day, which is not to admit of Revolutions of Night and Day, but only the Day and Night of the two Incomprehensible Principles; which may be both in one place at one time without justling one the other, and be the full End of Specifick and revolved Time,

may be at the Commencement or Morning of that Day, and the full entring on Eternity not be till the End or Evening of that Day, when the Judge shall give to each World the Inhabitants thereof, as their Magick Wills have severally tinctured and formed them thereunto: whether of the Day, Love and Purity, or of Blackness, Wrath and Abominations: And this is the absolute Period of the Genus and Thing which we call Time.

19. The End of Time may be demonstrated in the regenerated Children, thus;* 1.365 When the Holy Fire of God on the Altar in the Soul, hath separated the Earthy part from the new Man, so that by resignation of the Will, the Love flame is raised up, the Spirit of that Man entreth into God, and in a measure into such rest as ends the multiplicity, and possesseth the Eternal Unity; for his earthy, salt, cor∣rupt Sulphur, and Mortal Mercury is changeable into the Saline Property, Para∣disical Flesh or Sulphur and Spiritual Mercury, by the Holy Tincture whereof in this Separation the renewed Image becomes capable. And if the inward new Man be enabled to press forward, it may in this very most secret Path attain the Resurrection from the Dead in the outward Man, and be translated into the Life of Enoch▪ Thus also we see that Antimony calcin'd by the solar Rays through Burning Glasses, may both be augmented to almost half in weight, and also changed from a strong, rank, great Poison to a vigorous Balsam and potent For∣tifier of decaying Nature, shewing us how the Mutations of time cease, and how to enter into a fixt serene Eternity.

20. The End of Time may be also demonstrated in the Sons of Perdition thus;* 1.366 That after all Warnings▪ Judgments and Convictions they have met with, they fi∣nally fix in Enmity, and are Imaged into a private perverse Will, the Circumfe∣rential Applications are restrained by the Central Fire, which also stops up the Fountain of pure, meek Water, and clouds the Divine solar Influences of Light, and therefore receive no increase, as was said of Antimony, but are subjected to a perpetuated Vanity; nor can such be renewed but are obdurated, they are not like Antimony transmuted from Poison to a sublimated Cordial, but recede more fiercely into the endless Anguishes, as Evaporation by Heat makes cold Poison the more deadly, here also the Times of successive Good and Evil, strife of Flesh and Spirit, Resolves and Doubts are ceased, and these Men are become Sensual in the most outward part, stubborn and obstinate in the Astral, which should be the rational part, and furious, haughty, false and filthy in the Will of the Eternal Man. So in the most outward sensitive part are meer Animals, in the rational part stubborn, besotted Fools, and in the Immortal Souls, Devils; and all fixt so, that if the Divine Sun should graciously shine on him, he would but as a filthy heap of Horse-dung, or a stinking watry Ditch, generate the greater and more dangerous venomous, loathsome reptils continually.

21. That then the Kingdom shall be delivered up to the Father, and God shall* 1.367 be all in all. The Lord's Prayer Establisheth all the parts of it with this word, For ihine is the Kingdom, the Power, and the Glory for ever: of him and from him are all things, and therefore also all things are for him; they are the Manifestation of his Power, and of his Love. Infinite Power were Defective without Infinite Wisdom, also Infinite Wisdom were impotent without Infinite Power; again▪ Infi∣nite Power and Infinite Wisdom were infinitely Dreadful without Infinite Good∣ness; but all three United, is infinitely sufficient to support the weakest of the Lord's little ones, and blow to atoms the highest, vastest Puissance of the Princes of the dark World (the God of this World) and hold them shut up for ever.

22. The Lord Jesus saith in his Prayer concerning his, to his Father, Thine they* 1.368 were, and thou gavest them me: but that Grand Administration must be such, as if it were said by the Lord, Mine they are, and I give them back to thee; where lies a My∣stery

not obvious to any but the enlightened Mind, which shall be spoken in a simple familiar way. Consider common Fire it is not Light, no more than a Rose is a Tree, or the Root of a Lilly is the Flower: Tho' by the way we may digress, to observe that an Eminent Pen, endeavours by many (in their kind in∣genious) Arguments to prove Light to be Fire in a less degree; but granting the vigour of the Fire to be in the Light, or by the affluence of the Air to be the en∣kindler of the Light, yet will it not follow that the Light is Fire, unless the whole Deep is therefore the Sun, because the Sun's vigour enlivens it: For, grant That Author's Arguments to arrive at what he levels them, the distinct Properties will result into a Chaos, whose various Vertues mutually produce, consubstantiate, figure and cohabit each the other, yet the one no more the other than Heat is Cold, or Light is Darkness. It would also confound the Son with the Father, and those two to be only terms convertible, a thing so far from truth as not to be esteemed only short of it, but rather diametrically opposite to it: But passing by this, consider we (as was said) common Fire, that hath an attractive, hungry* 1.369 fierceness in it like that in a heated Stone, and that fierceness must be perpetuated, if the Light be not generated by it, but is the Fire of Hell; but when the Light begotten by it (as from a Fountain) is resigned unto it, and shineth in it, then and there is the meek Vertue united with the strong might of the Fire, thereby turning all into a Majestick splendor, so bringing the Copy as a fit due confor∣mity to the Original; because the alone perfection of the multiplicity is its arri∣ving at the Unity.

23. Now come we to the last [and God shall be all in all] here may be taken a* 1.370 prospect of the Holy of Holies. An Angel's Royal Hand were well employed in drawing these Lines and Measures, but then still it must be with a Reed, and the Computation must suit with the Cubit of a Man, the Language also must be flammering, wretched, and as it were foolish; else it descends not to the fallen Human Understanding. And as none knows the things of a man but the Human Understanding Spirit; so none those of God but the Holy Spirit of God. What is vile dust to penetrate this? Woe to us that we are of unclean Lips, and vain in our imagination.

24. Truth tells us that our Omnipotent God hath three Delights; (viz.) 1. In* 1.371 his Son, in whom is his delight. 2. In the Excellent made so by his Son. 3. In Exercising Mercy. The two last; (viz.) the Excellent and Exercising of Mercy dwell in the Son as in their Ocean, Centre or Fountain, and issue through him as Sap through a Tree, and That Tree grows in our Impotent Humanity. Now (after the delivering up the Kingdom to the Father) God's becoming all in all, is the uniting all these three Delights to the Almighty Power-World, where the Joy is incomprehensible, and the Increase of it Endless and Infinite; for then Almightiness of Strength and Wisdom hath replenisht it self with Almightiness of Love and Goodness, the Unity hath reassumed the Multiplicity; What words may express This most Holy Dominion?

25. Can it be pourtrayed by the Joy of a tender-hearted Parent, all whose dear Children having been miserably captiv'd by a barbarous malicious Enemy, are by the prudent Conduct, and prosperous Atchievement of their eldest Brother compleatly rescued? May it be apprehended by the Joy of the Harvest, when the loaden Sheaves crowning the Fields, do seasonably enrich the Barns and Granaries: Or of the Vintage, when the bowed Branches dropping into the Press overflow it: Or by the lost Son, the lost Groat, the lost Sheep, the Joy of the Bridegroom over the Bride; all which are faint resemblances and dim shadows of the Delight of the Eternal Father. Also what is the Content of an Earthly Monarch, whose Vi∣ctorious Arms subject his Enemies, and his seasonable Succours secure his Friends:

What is the Triumph of the Sun in the Firmament, when his Spicy Beams revive the Face of Nature grown pale by his long absence, and call up a smiling Spring? These are weak figures, and dark similes of the Delight of the Sun of Righteous∣ness. And what is the sweet Satisfaction the tender Mother hath by seeing all her dear Babes for whom she travell'd, to whom she had drawn out her Breasts, over whom she had long unweariedly watcht and cared, of whom she had been a com∣passionate Comfort and Assistant in their Froward Fits various Anguishes, Sick∣nesses and Hazards, as so many Deaths, at last all thrive•• to perfect stature of Body, excellent Endowments of Mind, exact, chearful Dutifulness to their Fa∣ther, and by Him all advanced to wear Crowns? By this may be, tho' obscurely, represented, the Delight of God's Holy Spirit. Lastly; What was the Joy of the lately oppressed Tribes, when delivered at the Red Sea, and occasion'd the Song of Moses? What was also their Joy when God turned back the Captivity of Sion from the Chaldean, when they were as men in a dream; and what the Joy of them, who having washed their Garments in the Blood of the Lamb, and had been brought out of Fiery Tryals, do come to receive their White Robes and Palms? by which may be seen the Joy of the Redeemed of the Lord in that Holy of Holy days. Thus are the sublimost Affairs offered in a most familiar homely manner, with a low voice, and flat style, for so the Wisdom of God descends, and delights to cloath it self; while Man's Wisdom would flourish in enticing words puft up with empty sounds.

Obj. 26. But some by way of opposition may say, that God ever was, is, and shall all be in all; as it is written, Of him, for him and through him are all things; and in him we live, move, and have our Being.

Ans. A confused knowledge of things doth but little difference men from Brute Creatures. Let us therefore summarily remember what dispersedly in the An∣swers foregoing, and the blessed Jacob Behmers Writings, is large and clear; viz. That the gracious Creator spake the Paradisical or Angelical World out of himself, according to every Property of the Eternal Nature, and according to the holy second Principle, which till there was a rent, by the receding of Lucifer into the by-path of his private Self-will, the whole remained an exact Image and true Copy of the Original, where the Name of God was perfectly spoken, and God was all in all.

27. And out of, and as an Image of the Paradisical Principle, and with the Pro∣perties of the Power-World, did God speak forth the Astral-World an Image of both Inward-Worlds, which as a Child of the other two had (as the Children of Men have) a Centre of its own; and tho' it were a Copy of the Inward-Worlds, yet was another a third Principle issuing into the multiplicity, and as far as it so remaineth, God is all in all in it also.

28. In and over this Principle Lucifer's Throne had Jurisdiction substituted by the Son of God himself, till on Lucifer's Heresie he became uncapable to derive Power from the Holy World, but introduced Anarchy in the Principle over which he was to Rule according to Divine Order; thence all faces of his Legions, and This very Deep, gathered Blackness, and the Deep tumbled into a Chaos: Here then God, as He is Purity, Holiness and Goodness, was not all in all, but they were now captiv'd in him as he is the Ocean of all Might and Power, the Abyss of the first Principle, according to which He is called a Jealous God, and Con∣suming Fire; and thus is He in That Profane Dark World. But God is all in all in the Holy World and Creatures, as far as they are Holy in his gracious majestick Light and Goodness, the thing in this Question intended.

29. And now that the whole Deep (being God's inoffensive Creature) was im∣pos'd on, suffering the sad Effects of the Rebellion of the Apostate Angels; it

pleas'd the God of Grace (whose Angel pitied Balaam's Ass, and who made merci∣ful mention of the very Cattle in Niniveh) to ransom this great space, that as it had been the Tragical Stage of the Impure Spirits, it might, by introduction of Light, be the Theatre of Mercy and Goodness. Then was the New (which Men call'd the Old) World founded▪ or a New Principle revealed; such a one, that as the Evil ones having profanely left their Habitation; (viz) the Holy second Prin∣ciple; so were they in a great measure excluded This New one; the Light of the Outward Sun being no advantage, but rather opposing them; and the Moon, tho' but a Looking-glass reflecting the Sun's Light, not serving, but rather thwart∣ing them; for no Light fits them better than that of the Lightening, from the astonishment that comes with it.

30. And whereas the Out-World was like a Boat built of the pieces of a wrack∣ed Ship, and that it was formed of the Properties which Lucifer had divided; therefore were the fierceness of Mars, the strong Bands of Saturn, the sly quality of Mercury, figured distinctly, and not harmoniously, in the cruel and other Crea∣tures of this World, at enmity with the noble Jupiter, amiable Venus, and royal Sol. Seeing now also here was an empty Throne, whereof Lucifer was as un∣capable as of That Estate which he had not kept, then did God▪ create a Prince who might Image the Trinity, His Soul having the Properties of the first Principle, His Divine Spirit the Holy second, His Royal Transparent Body (capable of Eter∣nity) figuring the third; in This Noble Person, while he so stood, was Power and Suitableness to sit in the Throne of the third Principle; for in him was God (whom he compleatly Imaged) all in all.

31. But when This Prince divorc't the Pure Virgin of Divine Love, and dege∣nerated into Bestial Lust, God his Creator was no longer all in all in him, but he was a Mock-God to himself, a Captive to his own Lust and Tyrannous Self-will: So that his dear Virgin could no longer trust her self with him, but he died as to her, and she withdrew her pure Modesty into her own Heaven, leaving his Soul among the Murtherers (whereof Cain was afraid) like to the state of the Out-cast Legions, and his Body like the dark confused Deep before the Almighty call'd for Light; where was now the Holy Image wherein God is all in all?

Q. 32. But is not God all in all in His Converted Children here, of whom it is said, He that is born of God sinneth not? And as many as be perfect, (viz.) meaning* 1.372 them, be thus minded. Again, He hath perfected for ever them that are sanctified; and is not God all in all in Such?

A. Well were it for us if it were so, but our too high thoughts keeps us dwarfy and greatly aggravates our wretchedness, proceeding very much from our ignorance of that State we fell from, of which Treats the 45th Answer, 8 and 9 verses, and the 52 Answer throughout; and how miserable Man's Fall made him▪ is traced in the 72 Answer in all the 8 verses of it. The dividing of the Tinctures into distinct Male and Female, is an Evil, men are willingly ignorant of; where began the dismal breach, whence David as a Prophet lamenteth his* 1.373 Extraction; (viz.) I was shapen in iniquity, and in sin did my Mother conceive me; that also is signified by our Apostle; (viz.) There is neither Male nor Female, but* 1.374 Christ is all in all.

33. The present State of God's Holy Ones, subjects them in a great degree to the prevailing hot fury and wrath of the first Principle; and the fleeting, waver∣ing▪ ambiguous unsteadiness of the third, against both of which is the Apostle's caution; (viz.) I will therefore that men pray every where, lifting up holy hands, with∣out wrath and doubting, that is, without the predominancy of either first or third, but in the Resignation, Love▪ Meekness and Faith of the pure second Principle▪ Thus, as this World is a part of us, the God of this World hath a party in us, which

entails on Adam's Posterity vast loads of sorrow, misery, vexation and woe; for so far are we wandered from the Holy Powers, and Magically formed, and de∣generated into so corrupt a Bestial Body, that the awakened Soul finds her self not only unequally, but sinfully and shamefully yoked to a strange deformed filthy Companion, instead of the pure Paradisical Virgin Image capable of Eter∣nity, bearing only the figure, but that we lost was to have been the Ruler over, and Epitome of the Out-world, and was invested with Dominion of the Works of God, and all this to that degree of wretchedness, That to be present in this vile Body, is to be absent from the Lord. And that through much tribulation* 1.375 we must enter into the Kingdom of God.

34. Hence is it that the Wise man tells us, Wisdom and Sorrow joyntly grow up; for he that encreaseth Wisdom, encreaseth Sorrow. So that Heman, who was wise to a Proverb, that it was said of Solomon, He was wiser than Heman▪ This Heman, the Pen-man of the 88 Psalm, shews his frame to be composed of mournful parts, and that Psalm as the Glass, Door or Issue of him, is as the Epitome of unexpressible grief, as a night mantled over from any the least glimpse of day. It is ignorance, stupidity or madness that transports men in the Vale of Tears into wanton fleshly merriments; for this is the time of budding, and ex∣tendeth but to green fruit, wherein the bitter, sour, undigested Properties pre∣vent by their crudity the Solar Influence. And lest we deceive our selves, we ought to know this is the watry Seed-time, the place of the Childrens being in the birth, of working with fear and trembling, fighting, wrestling, watching, of receiving many a wound and discouragement, of suffering reproach, many re∣luctances upon the rallying and re-enforcing of our domestick Enemies, who (impudently almost continually) return upon us our old Habits. The Evil One is also ready to imbitter our way, double our crosses, aggravate our scandals, per∣vert our purposes, and make much sorrowful, if not shameful work for Repen∣tance. So that the Pilgrim who is in real earnestness, had need to pray without ceasing, bear his Lord's Cross, tho' in anxiety of his own Soul, live the life of humble Patience in passing through this so Thorny a path in our comfortless Desert, beset with snares, pollutions and deaths; also to bear with the infirmities of others, to shun Evil Influences from them; and that the Love of our dear God may sink the price of our own Repute, our desire of Ease, and of our whole self, that God, and only God may be at last our all in all in us and over us, which the God of Grace and Infinite Compassions assist us in unto the end.

Q. 175. What will the Holy or Saints, and Damned each of them do and leave undone?

A. 1. The blessed Iacob Behmen's Answer of the 32 Question of the 40 Que∣stions of the Soul, sheweth the condition and glory of Souls in the Life to come, and the Answer of the 34th of those Questions, telleth the miserable, horrible Estate of the Damned. The Answer of the 167 of these Questions, treats of what concerns the Holy Ones, and the 168th is of the Wicked, as is also the 9th verse of the 166. On this Subject review the 170 Answer.

2. Yet without reciting the Reviews, something must be added: That the Holy Ones being gathered into the Unity, do the work of the one in their various mea∣sures; and having one Will with the Eternal One, have a proportion of the Wis∣dom and Power of the one, and in That Wisdom and Power can enter into the Variety; and as the Variety is part of the Infinity, they have a creaturely prospect and open door into the Infinity.

3. And for as much as they are the Image of all the Principles, and an exquisite composition of all the Properties, therefore when the Resignation of their Will

in Jesus Christ translates them into the Kingdom of God, what can then with∣hold it self from them, but that all the Properties should operate triumphantly in them? Only this is their limit, that as their Life is the Holy Kingdom, they can skill nothing but the Works of the Principle wherein the Holy Kingdom standeth, but yet are comprehensive of all the Principles in the manner of Creature-com∣prehension, according as when the Three in One was the profound Harmony be∣fore the speaking forth of the Multiplicity; but they cannot see into, much less Image in themselves the separate, impure, divided Properties; as neither can the Outward Sun see Darkness, tho' the Eye thereof go into every Country, because where ever it looks, the Darkness disappears, so that in the Light the Image of Darkness cannot be impressed, tho' the Light can impress its Image on the Dark∣ness, and shine in it.

4. And seeing the General Assembly of the Lord Jesus Christ the first-born, hath the Power, Wisdom and Love of the first-born in an Eternal Community, as the Natural Body hath the Animal, Vital, and Nutritive Spirits in an intire Community, what then can be too mysterious for them to contemplate? for in themselves is the Echo or Pulse beating of every thing, World and Existence; they can there∣fore at once (as it were) diffect every thing; and what can be too strong for them to sway who are in Jesus Christ compleatly furnish•• with ability for working the works of God, which is the highest Good the most excellent Creature is capable to do or to will.

5. Now to tell what the Damned do and leave undone, is unfolded by know∣ing, 1. The Principle in which they are comprehended. 2. Themselves. 3. By knowing and considering God. (1.) The Principle they are shut up in is the first, the strong might of the dark Abyss, consisting of the fierceness of the four An∣guishes, they are everlastingly under those Adamantine Chains, and must needs leave undone those things which are out of the reach of that Chain. And it may be understood thus; there are Lands and Seas near both Poles where the extre∣mity of condensed cold arrests the Seas, and they are an Icy Rock, and the Lands and Mountains are bound by Stone-cleaving Frosts, and under a Region of Snow, so that Sea and Land are in a fixt Barren inactivity, and while continued darkness dwells on it, the Principle of the dark Abyss (as sever'd from the other Princi∣ples) is in part figur'd by it.

6. (2.) By considering the Damned themselves, they are as utterly unable to* 1.376 enkindle the least glance of Divine Light in them as the Icy Seas and Mountains of dark Frost are to create to themselves another Sun, and Fructifie to the producti∣on of the Rich Vertues and Ornaments of Eden the Garden of God.

7. (3.) By considering the Holy God from whom (as he is the Infinite Good∣ness,* 1.377 the One Gracious Will and Abyss of Love) they have rent themselves, and become dead to his Divine Life, and at the same instant are become alive to his Wrath: As one awaking to rage and fury dies to patience and meekness, hereby they become a sweet savour to the hunger of that anger; as it is written upon the wicked it shall Rain Snares, Fire, Brimstone, and an horrible Tempest, for the Righteous God loveth Righteousness. The rise, progress and perpetuity of the fierceness of Gods Wrath, tho' an Eternal Principle, is yet Gods strange Work, and is their only Work, wholly their Life tho' a dying one, their Centre and home tho' a horrid one.

8. All they think is confusion and distracting Anguish; all they do is the out∣ward Expressions of their inward fierce Impressions, they are resisting the Infinite Power of Omnipotence, and in their fixt Enmity against the Gracious, Holy Love of God are united and become one with the Devils in the Principle of Gods de∣vouring Fire and consuming Fierceness: As Molten Glass hath one will with

the Fire to scorch and burn as it. And tho' Damned Humane Creatures and De∣vils are one with themselves, and one with, in or under the Principle of the wrath of God, it is not with them as with Molten Metal, which by the action of the Fire are made conforming Passives, and all the contrariety hereunto evaporated, separated or transformed into it; for Man was Imaged in a Divine, Pure, Para∣disical Principle with all the three Principles powerfully fixt: For the Creator willed not to lose the end of his Creation; having given him a Soul rooted in the Eternal Band of the forms of the first Principle, a Spirit out of the Eternal Sub∣stance of the Light, a Tincture out of the Spiritual World, and a Body out of the Eternal Nature, whereof the Astral Heavens are a figure. So that his second Principle is not volati••e or evaporable▪ tho' capable of being darkened, nor his third Principle so to be separated as to be annihilable, tho' Mortal for a time; therefore the fiery Property of the Soul is such as subsisteth in the devouring fierceness of the Wrath kingdom, and the second and third Principles subsist in and with, and are tormented by the Anguishes of the Soul, as are the Souls them∣selves by the contrarieties of their own four forms.

9. Thus also are Devils and the Damned a Torment each to other, tho' in one Principle, and one with the Principle; as the Holy Angels and Saints are a Crown of Joy, and Transcendent Delight and Triumph one, to and with the other, be∣ing all in one Principle, and one with the Principle in Nature, viz. the new Na∣ture, and all the seven Properties making in them all one Property. The same contrariwise do the Devil and Damned torment themselves, and one the other, laying one his Blood on the other, and all at constant Enmity against the Prin∣ciple which comprehends them, Blaspheming the Infinite Omnipotence.

10. Obj. But will some say here seemeth a contradiction that the Faln Angels and Damned Men are one in Nature and Property with the Principle of Gods Wrath wherein they are comprehended, and yet at Enmity with and in the same.

A. It is truely so, and easily made obvious; for the Principle is that of stern Astringency and violent Attraction, also Exaltation whence Covetousness and boundless Pride in the separate Properties originate; now how ill do gripir••g cove∣tous Men, and other covetous Men each scraping from the other agree, and proud Men with contrary proud Men? But the resignation of the Spirit, and emp∣tying and divesting of the Soul, thereby becoming as a little Child, frees from those direful Extremities. The Principle is that of Darkness, and the dark Spirits only are suited to, and fixt in it; but those in whom the Divine Light is generated and inkindled cannot be detained thereby, for that were a real contradiction. The Principle is also an Eternal Desperation and Anguish, above which they in whom the Faith of Gods Elect is begotten are exalted; but the rest are therein plunged. The Principle is Rage, fierce Wrath, and implacable Enmity▪ from which the Humble, Meek, Dear, pure Love, translates and ennobles the Soul, giving another Centre, another Life, so that he is dead to all these and to the pre∣vailing Dominion of this whole Principle, and lives a new Divine Life, which this Principle cannot see, apprehend or conceive the Idea of, much less compre∣hend and fasten upon. But the Vassals or Parts of the dark World sink as Lead into that Abyss, and as poysonous, venemous, filthy, and other cruel Peasts, cannot but do or endeavour hurt, for it is their Life, and their Forms of Nature have no other will, so are these dark, fierce, damned Souls, one in Will, one in Nature, one in Act with the Inimicitious▪ Principle, and therefore must ever be at Enmity therein and therewith.

11. And this thus enkindled is the Kingdom of Gods fierce Wrath, Fury, Ven∣geance, Consuming Fire, the Blackness of Darkness; this is that Fuel which the

Breath of the Lord like a River of Brimstone doth kindle. The Principle of Wrath as it is in God is not only not Evil, but very Good in it self in its Original, as▪ is the heat in the outward Sun▪ or the Gall in living Creatures, the former giving Essence to the Light, the other strikes up Life in the Animal, but as the one in Burning-glasses consumes, so the other separated from the other Properties is a bitter, raging, tearing, fierce Enemy to the Tranquillity of Life, as hath in these Answers been remember'd.

Q▪ 176. Where shall Hell, and also the Eternal Habitation of the Holy or Saints be?

A. 1. When depraved Reason hears this Question, it straightway imploys the Imagining Faculty to dig a Dungeon for the place of Hell, either in the Bowels of the Earth or under the Poles where the Suns absence causeth a desolation; and to find the Habitation of the Saints it soars up to an imaginary Zenith, and if it be not so gross as the fiction of the Elizian Fields, yet placoth them by local di∣stance from the Circle of time, and remote from the roarings and fumes of the smoaky Pit.

2. It is true to say up to Heaven and down to Hell, but let the same imagination remove this Ball of Earth and Water, and the starry Heaven is without Zenith and Nadir; no Star is above or below. And the local Apprehensions are as near the Truth as those Americans, who by an Inaccessible Ridge of Mountains are shut up, do (as 'tis said) promise themselves to be Translated by Death only to the other side of that Ridge. It is not unlikely that Mahomet might have heard of the mention St. Paul makes of the third Heaven, and thence form in his gross Imagi∣nation an Ignorant Idea of his Travels through the Silver into the Golden Region, and giddily seign those Varieties to be fenced out one from the other, as Beasts be fenced out one from the other in their Inclosures.

3. The [where] in this Question must therefore have quite another [there] and solution than what local distance gives; for Hell will be Everlastingly com∣prized in that Principle of fierceness, wrath, and blackness of darkness; where the seven Properties are in a fixt Anguish, Enmity and Radical or Original Dis∣cord, wherein all and only Extreams are ever Existeat, and so possess the Powers in the dark World, whereof the fierce Properties in this are a Figure or Shadow; for in the third Principle or Out birth hath the first or dark World as really, as the second, the holy pure World, powerfully impressed its Image. In that place, therefore are the Evil Angels and Damned Reprobates, and when their filthy Be∣stial Bodies shall have a Resurrection to Condemnation, as they were the Figure, and Tinctured by their averted wrathful Inward Man, they shall possess the Dregs, Fierceness, Anguish and Odious Properties of the same third Principle, as the Filthiness, Bitterness, Stink, Venom, Contrariety, Poyson and Extremities of the Out-birth, which shall be resumed after the dissolution by its Aether, not anni∣hilated, but remain Monuments of the Power of the Infinite Creator, and Figures of the Spiritual dark World or first Principle; as the Caput Mortuum of the Chy∣mists: Nor is it any Impediment but Exciter of Life, that the bitter poysonous Gall is in the Bodies of Animals; non prejudice to the day when the Sun is in the Zenith of the Aequator, that darkness is also in that instant on their Antipodes and both Poles, yea on Caverns of Rocks and Ships holds if shut up, and on the inside of every Mans Glove, and under the Eye-lid as soon and as oft as it is shut; thus as to Locality Hell is in Heaven.

4. And concerning the Eternal Habitation of the Holy or Saints, it must be said it is wheresoever the seven Properties are in Harmony and triumph; for

there the first four in Eternity generate the other three, whereby calmness is tran∣sported into triumph, and peace ascendeth into excess of highest delight, joy and ravishment. Hereby diminutives of Affection (if sincere) are exalted and blown up into Angelical Flames of burning Love: Thus dwell they in and are united to the Divine Powers of the Infinite glorious holy World, of which World all the best, innocentest, most lovely, excellent Creatures and Things here are a faint dead shadow. And when the holy Souls shall have again, and put on their bright pure Bodies, being raised and conformed to the glorious Body of Jesus Christ, then shall the Paradisical Substance (which is the Essence or Quin tessence of the best Properties here) be the Eternal living Food of those new Bodies. Nor shall the Vertues of Concretes here be annihilated, but resumed, sublimed and spiritua∣lized, the holy World being their proper Aether, where they shall remain in their Essence and Idea for the glory of the gracious Creator.

5. Thus we see the distance of Heaven from Hell is as far as from Wrath to Love, from Anguish to Triumph, from Night and Darkness to the day, not lo∣cally but a whole another Principle; for it is not like, or to be compared with the distance of those Stars which are lift up in our Zenith from those in our Na∣dir, for they unite in their operation in one Individual Flower or Plant, and by their Light continue to kiss each other; but the distance here meant is an incom∣prehensible one. Thus is it in the Creation as in Man, the mixture of Spirits com∣pelleth to Compassion, and Compassion (by assimilation of an Artificial Identity) generateth Love, but this distance consisteth in a Total and Eternal Separation of Spirits, so alien and diametrically opposite one to the other, as Life and Death are.

6. It may be with this our Globe when the Elements dissolve, as with an Herb whose Ligaments being loosed, and the Properties thereof by the Artist segrega∣ted into Spirit, Oyl and Salt; for then the Creatures which now groan after De∣liverance from their Subjection to Vanity, and the good Properties here captiv'd, may, the Creatures in their Ideas, and the Properties in their Energies, by the Tincture of them all unite with the Spiritual World, and shew forth the Infinite Wisdom of the Gracious Creator and Mighty Redeemer, being part of the Spoils and Trophies of his powerful Redemption. And here may in the place of this self-same Ball, yet in another Principle, be separated away, all the filthy, impure, abominable Creatures and Properties, as the Faeces, Dregs and Ashes of an Alimbick, which confused Mass of Reprobated Properties must dismally adhere and be in∣gulphed with the fierce Horrour and Anguish of the dark World, the Image whereof they bear, and that not fully as sickly Complexions by their ill Constitu∣tions fall by the Plague when there comes a Pestilential contagious Air, but they unite with that outer Darkness as they are a Plague-sore to themselves.

And now to avoid Repetition, see concerning the Locality of Hell in the 19, 20, 21, 22, 23, and last Verses of the 17th of these Questions. Also concerning the Locality of Heaven. See the 2d, 3d, 4th, 7th, and last Verses of the 18th of these Questions.

Q. 177. What shall be the Eternal Joy of the Holy or Saints, and the Eternal Pain or Torment of the Wicked? Or also may there be any alteration effected?

A. 1. The three Parts of this Question require only a few words, or rather Quotations severally; as first, what shall be the Eternal Joy of the Holy or Saints, the knowledge whereof may be collected by the serious Mind from Meditation of the Discoveries of it Recorded in the Sacred Scriptures, as amongst many these following, Psal. 16. 11. In thy presence is fulness of Joy, at thy Right Hand are pleasures

for ever more. Psal. 36. 8, 9. Thou shalt make them drink of the River of thy pleasure, for with thee is the Fountai•• of Life, in thy Light we shall see Light, Isai. 64. 4. For since the beginning of the World, Men have not heard nor perceived by the Ear, neither hath, the Eye seen, O God, besides thee, what he hath prepared for him that waiteth for him, which words are recited in 1 Cor. 2. 9. adding v. 10. but God hath revealed them, &c. Rom. 8. 18. The sufferings of the present time are not worthy to be compared with the Glory that shall be revealed in us. 2 Cor. 4. 17. Our light Affliction which is but for a moment, worketh for us a far more exceeding and Eternal weight of Glory. 1 John 3. 2. It doth not yet appear what we shall be, but we know that when he appeareth, we shall be like him. Jude 24. present you faultless before the presence of his Glory with exceeding Joy. And the 21 and 22 Chapters of the Revelations.

2. Much also may be found by pondering the Answer of the blessed J. Behmen, to the last of the 40 Questions, and 32 Question of the Soul. Something also conducible and pertinent hereunto may be found by Review of the 18th and 19th Answers of the present Questions, the last Verse of the 40th Answer, the 45th Answer through∣out, the last Verse of the 49th Answer, the 5th Verse of the 57th Answer.

3. The Eternity of the Joy of the Holy ones shall be the alone Unity without Fraction; ever new, ever young, one only constant spring and uninterrupted Au∣tumn, their City as pure and undefiled, as is the inward Holy spiritual World, their Kingdom incomprehensibly vast, being one with the illimitable second Principle. The precious Stone call'd Lapis Callidoneus, is said to be unable for its warming, cheering vertue unless set into Gold, nor hath the Crystal any intrinsick Light, till the influencing solar or other lustre hath access to it, which then is multiplied by it: and to pass by infinite instances producible, the perfection of the seven Properties is attained by the United Conjunction of the six Actives in the seventh, which is as their Passive Work house.

4. Things and Persons here, though partly good, are partly otherwise; and that either by an Evil commixture or want of some good thing or Property; or by in∣equality of the Proportions of their Composition; or the feebleness of the parts United; or want of Time to perfect the Creature or thing; or by a corruptible qua∣lity; or by the insufficiency of its Origin; or by its undefensibleness; or if very good may yet be only so in and to it self but incommunicable; or the participation interruptible, and not always so alike; or (which is often) a good Influence may exhaust over much, as that Aromatick Herb Basil, by standing long in the Sun, may degenerate into Wild Thyme, or some other Necessity the Creatures of the Out-birth are incident unto, their whole Principle being but a Figure of the excel∣lent World whence it was effluenced. But all these and all other Exceptions the state of the Saints transcends, and is for ever exempted perfectly and at once.

5. To the second part of the Question, what shall be the Eternal Pain and Tor∣ment of the Wicked. Let the Records of Sacred Scriptures be pondered as amongst others, these following, Isaiah 3. 11. Matth. 5. 22, 29. 2 Pet. 2. 17. Isaiah 30. 33. Jude 6. & 13. Luk. 10. 24. Rev. 20. 10, 14. Rev. 14. 11. Isaiah. 33. 14.

Much also may be understood by considering the Answer of the blessed J. Behmen, to the 34th of the 40 Questions concerning the Soul.

Something also apt and pertinent may be found by review of the 17 of these Answers from Verse 8th to 19th. The 21st Answer throughout, and the two first Verses of the 22th Answer.

6. The Eternal Pain or Torment of the Wicked may be thus in part apprehen∣ded. That as the Saints are invested with Eternal Joy by the Uniting of the Tin∣ctures, and Harmonizing of the Properties in them by the gracious Immanuel, and so the sad Rent in the first Adam abundantly is made up, united and restored by the second Adam, by introducing and reviving in our Humanity the disappeared

Virgin Image, which had been as a Lamb slain by dividing of the Tinctures; so that Man is again the compleat Image of the Holy Trinity, with an intimate real indwelling of the Eternal Son in them.

7. Thus the Eternal Torment of the Wicked, consisteth in the irreconcileable, implacable Enmity of the Properties in them, at first divided and disordered by Adam. It is observed, old Friends once at variance are the more hardly appeased, by how much the Bonds of mutual Amity and Endearments have been violated; how much more is it here, where the old Union is separated into Diametrical Opposition in its self to its own Structure and Existence, and the Antipathy of the same Necessity of Nature, as are the Properties themselves of Perpetuity.

8. That Duel is most vigorous, doubtful, durable and fatal, where the Com∣batants are of equal Force and Activity; thus at the meeting of two steady con∣trary Currents is a continual Whirlpool, and the Strife of contrary Elements is as impetuous as Life and Death, the congress of opposite Properties bursteth out Thunder Claps, and Air pent stirs up Earthquakes, and Gunpowder dissipates by violent Expulsion, the Opposition wherewith it stands charg'd.

9. What outragious fierceness then, like a Torrent, must the Enmity of the damned Soul Burn in, what Thunders must their Horror vent it self by, whose Parts are not barely divided but Discordance it self, not Enemies, but Enmity? For as those Souls had whilst with the Body no Food but that of the third Princi∣ple, which was no more proportionable to their Hunger than painted Food to sustain the outward Life of Man or Beast, or painted Fire to heat us; So then the Soul's extream Hunger incessantly, yet necessarily (as it were) devours it self; as Men Famishing to Death, are said to gnaw their own Flesh, and the damned Souls Flesh or Food is its own Faculties, which are filled with the four Anguishes of the first or dark fierce Principle; and in this respect, is the Associate of all Devils: and as the outward Body is encreased, and as it were composed of the Vapour of the outward Elementary Food of the third Principle producing it: So these Wicked Souls are as it were composed and consist of the Anguishes of the dark World.

10. The Spirit of such Souls and their Tincture, which is as the Eye or Trea∣sure of the Soul, looketh, imageth and impresseth in it self the uncontrouled dark Powers, (viz.) all impious, blasphemous Lusts, and impure, proud, wrathful Desires; this is in the inward Centre of the Soul; also in his Spirit and Tincture stands (as a Memory or Record as to the out-birth) the vile depressed Will of all cruel Bears and Tygers, the insatiable desire of the Swine, Wolf and Horseleech; the Malice of Dogs and Toads; the Wrath of Vipers and Dragons; for they had imaged in themselves by the Magical degenerate Lusts of the separate, private Self-will, the Properties of all fierce, cruel, horrid, griping, poisonous, filthy, loath∣som, hateful Creatures.

11. In the Spirit of the Soul remains a Will to Voluptuousness, Superiority, Revenge, &c. which may break out into Malediction, Blasphemy and Monstrous, Malicious Abominations, but can proceed no farther than the Will and in∣satiable consuming Desire; for the desire to Good or Evil, and in Good and Evil is real, and the Genuine Natural Issue of the Soul: Actions may be dissembled, Words gilded, but Desires are entire solemn things, thus their restless Desires and furious impetuous Wills are their real all: and though the Magical Might and Power of the Will in the Spirit of a Zealous Soul is very puissant in all such who have all the Principles in some Harmony; yet in these abandoned vile Wretches, where all is depressed into Discord under blackness of darkness, the Will is under Chains and Impotence, only of Power most abundantly to tor∣ture it self.

12. All the Horrors here are weak resemblances of the inexpressible Hell of the Damned, and above all, the Rebels against the Gospel, that reject and defile that Garment which the God of Grace hath spun out of his own Bowels, and dyed and washed in his own Blood. For if all the Dreadful things here, as the wasting Sword, poisonous venomous Beasts, insulting domineering Tyrants, cruel voracious Wild Beasts, devouring Fire, astonishing Thunder and Earthquakes, sudden Inundations, wretched Famines, desolating Contagions, general Plagues, and other noisom Messengers of Mortality, if all these and such other, are but Counterfeits, Similes, Figures or Shadows of the true, real, substantial, everlasting, dark Abyss, what are the Originals and very Essences themselves which Form that fierce Principle, where the Worm dieth not, nor is the Fire quenched? where Death flyes from them, and Omnipotence establisheth a Life to subsist under the infinite Wrath of Omniporence, call'd the wrath to come, and shall after a Million of this World's Ages be still call'd the wrath to come.

13. To the third and last part, May there be any Alteration effected? To resolve which we should first consult the Sacred Scriptures. That the Joy of the Saints shall be Eternal; who but the Lord himself must we hear in this thing? Matth. 19. 29. John 10. 28. Chap. 3. v. 16. Chap. 4. v. 14. the like amongst many others is found, Isaiah 61. 7. Rom. 6. 12. And that the Torment of the Wicked must be Everlasting also, is told us by the Judge who is Truth it self, Matth. 25. 41. and again, v. 46. also it's found, 2 Thess. 1. 9. Isaiah 61. 7. Jude 6. & v. 7. Rev. 22. 11.

14. This, though it need no Confirmation, yet it may be profitable (by way of illustration) to consider the Answer the last of the Forty Questions made by the blessed Jacob Behmen, also somewhat pertinent thereunto in the 175th of these An∣swers, from Verse 5. to the end. Again, in the 16th of these Answers, from the 7th Verse to the 12th Exclusive.

15. Now that Truth may appear what it really is, how apt soever Man is to flat∣ter himself; Let it be considered that there is but one only Infinite Original of all Power, Eternally generating his Delight, the Son of God, in whom is the Infinite Original of all well pleasing and Wisdom, the Process of both which, is the Infinite Original of the All-holy Love and Goodness, in these three is one Infinity, yester∣day, to day, and for ever; by, in and for whom are all the seven Spirits or Pro∣perties, generating Harmoniously and Triumphantly at once and ever, and in the United accord of their Powers subsisteth the Holy World. Also in the separate Properties of six of the seven Spirits standeth immutably the Abyss of the Dark World, which though in their Union is truly and really existent, yet till the Sepa∣ration, is for ever unmanifested, as in the preceding Answers is often most conspi∣cuous, as in many places of the Writings of the blessed Jacob Behmen, and parti∣cularly in the 15th of the Answers, v. 3. & 4.

16. And here are the two Eternal Worlds or Principles of Love and Anger, Darkness and Light, known only in the Separation of the Properties in the Crea∣tures; so that either both or neither is Eternal, they having the Self-same Eternal Root and Consistence: and the effluenced Creation is Imaged either by all the seven Spirits in Harmony, or by all of them in Discord, where one or more po∣tently tyrannizeth over the rest, and thus stand the Heavenly and Hellish Powers with the Holy Glorious, and contrary Impious black Inhabitants. And when the Out-world (viz. the Astral) was formed, the two Eternal Worlds impressed their Images therein, over which Man, as the second Race of Intellectuals was natural Lord substituted to hold the Dominion, wherein while he stood, was no more sub∣ject to Mutation (having his habitation in the Holy World) than Eternity is to time, which it comprehendeth, but is not measur'd by, for Eternity and the Eter∣nal Inhabitants are never old; but as their Worlds are ever new, so themselves ever

young; there being no to Morrow, but all is to Day, with and in them. And this is firmly true in both Worlds.

17. But his Fall subjected him to the various Alterations of Time, his Out-birth, becoming subject thereunto, which (how Evil soever) is not the greatest▪ Evil; for as on the one hand, it (as it were) cut him off from the firm Land of Holiness to be like a floating isle of Vanity and Vexation; so on the other hand, the tossed Turf is not so swallow'd up as immediately to sink, nor is so far driven, but there remains a possibility by the sweet gales of the Holy Spirit to be reunited to the firm Land, whence it had broken it self: whereas the Apostate Angels, like a piece of a Rock sank into the Deep, without hope of reverting and cementing for ever, ha∣ving deprived themselves of all but one Principle, and are destitute of a Medium, having no falt in themselves; whereas in Man (on this side fixt Enmity) there is United to their first fierce dark Anguish, an intrusted Talent of inspoken Grace, like a Tincture of the meek, humble Principle of Love, both inward Worlds being Imaged in the outward transient floating Life.

18. Thus, was it that, Infinite Goodness moved Infinite Pity and Compassion, that the Son of God himself took our Humanity, and made it a Sacrifice to attone in us the enraged Forms of our first Principle, being the Father's Property, accor∣ding to which, he is call'd a consuming Fire, and reunite us in the Kingdom and second Principle of Love, Peace, Meekness, Purity, and true Wisdom, for with∣out the Out-birth (which is the place of Mutation) no change can be, because in the Astral Powers are the Alterations effected, for there are the Figures of both the hidden Worlds; therefore the least thought of transmuting the state of the Holy to Prophaneness, or the Wicked to relaxation of their Torment, were to ad∣mit or suggest a Contradiction no less absurd than to assign Eternity to the Vani∣ty of the present, transient, momentany Life, or to impeach Eternal Omnipotent stability with a possibility of Annihilation. See the part of Answer of the blessed Jacob Behmen to the 15th of these Questions in the four first Verses; also the rest of that Answer to the End.

Notes

• * 1.1

  Rom. 1. 19, 20.
• * 1.2

  (1.)
• * 1.3

  (2, 3.) (4.)
• * 1.4

  (5.)
• * 1.5

  (6.)
• * 1.6

  (7.)
• * 1.7

  Math. 17. 20.
• * 1.8

  Trismigist••s in his Poi∣••ander.
• * 1.9

  (1. 2. 3. 4. 5.)
• a 1.10

  Answer 17. from v. 3. to the 15.
• b 1.11

  From v. 16. to the end.
• c 1.12

  Answer 19. from v. 16. to the end.
• * 1.13

  (1.)
• * 1.14

  (2.)
• * 1.15

  (3.)
• * 1.16

  1 Q.
• * 1.17

  Jude 14. 15. Exod. 14. 24, 25. Exod. 30. 19, 27.
• * 1.18

  Numb. 7. 8. 11.
• * 1.19

  Rev. 6. 16.
• * 1.20

  2 Q.
• * 1.21

  3 Q.
• * 1.22

  1 Q.
• * 1.23

  A.
• * 1.24

  1.
• * 1.25

  2.
• * 1.26

  3.
• * 1.27

  4.
• * 1.28

  5.
• * 1.29

  6.
• * 1.30

  7.
• * 1.31

  2 Q.
• * 1.32

  A.
• * 1.33

  (1.)
• * 1.34

  (2.)
• * 1.35

  (3.)
• * 1.36

  (1.)
• * 1.37

  (2.)
• * 1.38

  What is mean by the Sperm
• * 1.39

  What the Sperm is not?
• * 1.40

  What the Sperm is?
• * 1.41

  Obj.
• * 1.42

  Ans.
• * 1.43

  2 Sam. 22. 27.
• * 1.44

  Saturn, Mer∣cury, Jupiter, Mars, Sol, Ve∣nus, Luna.
• * 1.45

  1.
• * 1.46

  2.
• * 1.47

  3.
• * 1.48

  4.
• * 1.49

  5.
• * 1.50

  6.
• * 1.51

  7.
• * 1.52

  (1.)
• * 1.53

  (2.)
• * 1.54

  (3.)
• * 1.55

  Rom. 8.
• * 1.56

  Gen. 2. 7.
• * 1.57

  Obj.
• * 1.58

  A.
• * 1.59

  Rev.
• * 1.60

  (1.)
• * 1.61

  Q.
• * 1.62

  A.
• * 1.63

  (1.)
• * 1.64

  (2.)
• * 1.65

  (3.)
• * 1.66

  1. 2. 3. 4.
• * 1.67

  5. 6.
• * 1.68

  Fortyer di∣vers years.
• * 1.69

  John 3. 13.
• * 1.70

  Gal. 3. 28.
• * 1.71

  1. 2. 3. 4. (1.) 1. 2. 3.
• * 1.72

  (2.) 1. 2.
• * 1.73

  3.
• * 1.74

  (3.) 1.
• * 1.75

  2. 3.
• * 1.76

  Psal. 104. 6.
• * 1.77

  (4.) 1. 2. Exod. 15. 27. 3.
• * 1.78

  Gen. 2. 9. Rev. 22. 2.
• * 1.79

  (2.)
• * 1.80

  Argument 1.
• * 1.81

  Arg. 2.
• * 1.82

  Arg. 3.
• * 1.83

  Arg. 4.
• * 1.84

  Rom. 9. 22.
• * 1.85

  Matth. 25. 34.
• * 1.86

  ver. 41.
• * 1.87

  (1.)
• * 1.88

  (2.) (3.)
• * 1.89

  (1.)
• * 1.90

  (2.)
• * 1.91

  (3.)
• * 1.92

  (2.) Q. A.
• * 1.93

  [1.] 1.
• * 1.94

  2.
• * 1.95

  3.
• * 1.96

  4.
• * 1.97

  5.
• * 1.98

  [2.] 1. 2.
• * 1.99

  3.
• * 1.100

  4.
• * 1.101

  5.
• * 1.102

  Ezek. 6. 9.
• * 1.103

  1.
• * 1.104

  2.
• * 1.105

  3.
• * 1.106

  4.
• * 1.107

  5.
• * 1.108

  (1.)
• * 1.109

  (2.)
• * 1.110

  Isa. 41. 6.
• * 1.111

  (1.) 1. 2. 3.
• * 1.112

  (2.) 1. 2. 3.
• * 1.113

  (3.) 1.
• * 1.114

  Rev. 18. 17. 2. 2 Thes. 2. 8.
• * 1.115

  3.
• * 1.116

  Rev. 18. 21. Rev. 18. 4. 4.
• * 1.117

  1. 2. By what it was not effect∣ed.
• * 1.118

  By what it was effected.
• * 1.119

  Luke 17. 37.
• * 1.120

  1.
• * 1.121

  2.
• * 1.122

  3. 4.
• * 1.123

  5.
• * 1.124

  6.
• * 1.125

  7. 8.
• * 1.126

  9.
• * 1.127

  10.
• * 1.128

  1.
• * 1.129

  2. 3.
• * 1.130

  4.
• * 1.131

  5. 6.
• * 1.132

  7.
• * 1.133

  8. 9.
• * 1.134

  10. 11.
• * 1.135

  Rom. 13. 10.
• * 1.136

  (1.)
• * 1.137

  1. 2. 3.
• * 1.138

  1. 2. 3. 4.
• * 1.139

  [2.]
• * 1.140

  1. 2.
• * 1.141

  [3.]
• * 1.142

  (1.) The first sort of False Prophets.
• * 1.143

  (2.) The se∣cond sort of False Pro∣phets.
• * 1.144

  (3.) The first sort of True Prophets.
• * 1.145

  (4.) The se∣cond sort of True Prophets.
• * 1.146

  Mal. 4. 5, 6. Isai. 40. 3.
• * 1.147

  1.
• * 1.148

  2.
• * 1.149

  3.
• * 1.150

  Dan. 2. 30. Acts 3. 12.
• * 1.151

  1.
• * 1.152

  2. 3. 4.
• * 1.153

  1.
• * 1.154

  2.
• * 1.155

  3.
• * 1.156

  4.
• * 1.157

  5.
• * 1.158

  1.
• * 1.159

  2.
• * 1.160

  (1.)
• * 1.161

  (3.)
• * 1.162

  The Angels served Christ ten times.
• * 1.163

  Gen. 41. 46.
• * 1.164

  2 Sam. 5. 4.
• * 1.165

  Gen▪ 6. 15. 1 Kings 6. 2.
• * 1.166

  1 Cor. 10. 2.
• * 1.167

  Mark 1. 4. Acts 13. 14.
• * 1.168

  Heb. 6. 2.
• * 1.169

  Heb. 2. 18.
• * 1.170

  Mat. 13. 34.
• * 1.171

  (1.)
• * 1.172

  Psal. 78. 2.
• * 1.173

  (2.)
• * 1.174

  Mat. 13. 11.
• * 1.175

  (3.)
• * 1.176

  Mark 4. 24.
• * 1.177

  (4.)
• * 1.178

  Mat. 7. 6.
• * 1.179

  Mat. 13. 13.
• * 1.180

  Acts 28. 27.
• * 1.181

  Isai. 6. 10.
• * 1.182

  (5.)
• * 1.183

  2 Cor. 3. 3.
• * 1.184

  Mat. 10. 27. John 14. 12.
• * 1.185

  John 5. 37.
• * 1.186

  (1.)
• * 1.187

  (2.)
• * 1.188

  (3.)
• * 1.189

  (4)
• * 1.190

  Mystery 1.
• * 1.191

  1. (1.)
• * 1.192

  (2.)
• * 1.193

  2. (1.)
• * 1.194

  Mystery 2.
• * 1.195

  Luke 2. 51.
• * 1.196

  Mystery 3.
• * 1.197

  Direct Answ. Mystery 4. (1.)
• * 1.198

  Mystery 5. (2.)
• * 1.199

  (3.)
• * 1.200

  (4.)
• * 1.201

  (5.)
• * 1.202

  (6.)
• * 1.203

  (7.)
• * 1.204

  (8.)
• * 1.205

  (9.)
• * 1.206

  Joh. 12. 24.
• * 1.207

  (1.)
• * 1.208

  (2.)
• * 1.209

  (3.)
• * 1.210

  (4.)
• * 1.211

  1 Thes. 5. 23.
• * 1.212

  Levit. 7. 21. Jam. 5. 20.
• * 1.213

  Josh. 10. 28. Exod. 1. 5.
• * 1.214

  Deut. 32. 27. 1 Kings 18. 46.
• * 1.215

  Psal. 95. 5. Acts 4. 28.
• * 1.216

  Psal. 31. 15. Deut. 33. 3.
• * 1.217

  1.
• * 1.218

  2.
• * 1.219

  1.
• * 1.220

  2.
• * 1.221

  3.
• * 1.222

  4.
• * 1.223

  * Scaliger.
• * 1.224

  1.
• * 1.225

  2.
• * 1.226

  3.
• * 1.227

  4.
• * 1.228

  5.
• * 1.229

  6.
• * 1.230

  Zech. 9. 11.
• * 1.231

  Mat. 27. 63, 64.
• * 1.232

  1. 2.
• * 1.233

  3. 4.
• * 1.234

  5. 6.
• * 1.235

  7.
• * 1.236

  8. 9.
• * 1.237

  10.
• * 1.238

  2 Cor. 15. 12. to the End. * (1.) (2.) (3.) (4.) (5.) (6) (7.) (8.)
• * 1.239

  Isai. 26. 19.
• * 1.240

  (1.)
• * 1.241

  (2.)
• * 1.242

  (3.)
• * 1.243

  (4)
• * 1.244

  (5.)
• * 1.245

  (6.)
• * 1.246

  Rev. 20. 1.
• * 1.247

  1.
• * 1.248

  2.
• * 1.249

  (1.)
• * 1.250

  (2.)
• * 1.251

  (3.)
• * 1.252

  (4.)
• * 1.253

  (5.)
• * 1.254

  3.
• * 1.255

  (1.)
• * 1.256

  (2.)
• * 1.257

  (3.)
• * 1.258

  (4.)
• * 1.259

  (5.)
• * 1.260

  Obj. Answ.
• * 1.261

  (6.)
• * 1.262

  (1.)
• * 1.263

  (2.)
• * 1.264

  (3.)
• * 1.265

  II. 1 Cor. 15.
• * 1.266

  1.
• * 1.267

  2.
• * 1.268

  (1.)
• * 1.269

  (2.)
• * 1.270

  (3.)
• * 1.271

  (1.)
• * 1.272

  (2.)
• * 1.273

  (3.)
• * 1.274

  (1.)
• * 1.275

  (2.)
• * 1.276

  (3.)
• * 1.277

  Deut. 17. 6. Mat. 18. 9.
• * 1.278

  (1.)
• * 1.279

  (2.)
• * 1.280

  (3.)
• * 1.281

  1 Sam. 13. 6.
• * 1.282

  Acts 29. 2.
• * 1.283

  Rom. 2. 27, 29. 2 Cor. 3. 6.
• * 1.284

  1 John 1,2,3.
• * 1.285

  Doctores Scho∣lastici (i. e.) illusorii vel ••udicri.
• * 1.286

  Mat. 16. 19.
• * 1.287

  Joh. 20. 21, 22.
• * 1.288

  Mat. 18. 18. Luke 11. 58.
• * 1.289

  Mark 2. 7. Numb. 14. 17.
• * 1.290

  Obj.
• * 1.291

  A.
• * 1.292

  Mark 16. 17. 18.
• * 1.293

  Jam. 5. 20.
• * 1.294

  Acts 1. 38.
• * 1.295

  (1.)
• * 1.296

  (2.)
• * 1.297

  Acts 1. 11, 12.
• * 1.298

  2 Q. A.
• * 1.299

  Joh. 6. 56.
• * 1.300

  Vers. 53.
• * 1.301

  John 6. 63.
• * 1.302

  1 Cor. 11. 25.
• * 1.303

  (1.)
• * 1.304

  (2.)
• * 1.305

  (3.)
• * 1.306

  1. (1.)
• * 1.307

  (2.)
• * 1.308

  (3.)
• * 1.309

  2.
• * 1.310

  2 Thess. 2.
• * 1.311

  (1.)
• * 1.312

  a v. 2.
• * 1.313

  b v. 3.
• * 1.314

  c v. 7.
• * 1.315

  d v. 11.
• * 1.316

  (2)
• * 1.317

  (3.)
• * 1.318

  v. 7.
• * 1.319

  (4.)
• * 1.320

  v. 8.
• * 1.321

  Simile.
• * 1.322

  The Root of the three.
• * 1.323

  Their Pro∣gress.
• * 1.324

  Their highest Attainments.
• * 1.325

  Rom. 12. 1.
• * 1.326

  Rom. 2.
• * 1.327

  2 Sa••. 4. 7.
• * 1.328

  1.
• * 1.329

  2.
• * 1.330

  3.
• * 1.331

  4.
• * 1.332

  5.
• * 1.333

  Psal. 19. 3.
• * 1.334

  (1.)
• * 1.335

  (2.)
• * 1.336

  (3.)
• * 1.337

  Q. 1. A. 1.
• * 1.338

  Q. 2. A.
• * 1.339

  Q. 3. A.
• * 1.340

  Q. 4. A.
• * 1.341

  Q. 5. A.
• * 1.342

  Rev. 20. 5.
• * 1.343

  Ezek. 8▪ 8, &c.
• * 1.344

  (1.)
• * 1.345

  (2.)
• * 1.346

  (3.)
• * 1.347

  (4.)
• * 1.348

  1 Cor. 15. 24, 〈◊〉〈◊〉 ver. 28.
• * 1.349

  What re∣mains after the last disso∣lution.
• * 1.350

  1 Simile of what re∣mains.
• * 1.351

  2 Simile of what re∣mains.
• * 1.352

  1 Cor. 15. 23. to v. 28.
• * 1.353

  1.
• * 1.354

  2.
• * 1.355

  3. 4.
• * 1.356

  (1.)
• * 1.357

  The general Resurrection demonstrated by the first.
• * 1.358

  (2.)
• * 1.359

  1 Cor. 15. 24.
• * 1.360

  (3.)
• * 1.361

  Q. 1.
• * 1.362

  A.
• * 1.363

  Q. 2.
• * 1.364

  A.
• * 1.365

  End of Time demonstrated 1.
• * 1.366

  End of Time demonstrated 2.
• * 1.367

  (4.)
• * 1.368

  John 17. 6.
• * 1.369

  What Christ's delivering up the Kingdom is.
• * 1.370

  (5.)
• * 1.371

  Prov. 8. 30. Isa. 42. 1. Psal. 16. 3. Micah 7. 18▪
• * 1.372

  1 John 3. 9. Phil. 3. 15. Heb. 10. 14.
• * 1.373

  Psal. 51. 5.
• * 1.374

  Gal. 3. 18.
• * 1.375

  2 Cor. 5. 6. Act. 14. 22.
• * 1.376

  (2.)
• * 1.377

  (3.)