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1. I Can scarce write for griefe, but seeing it cannot be otherwise, therefore wee will for a while weare the Garment of the Wo∣man, but yet live in the virgin: and although wee receive [or
suffer] much affliction in the [Garment of the] Woman, yet the virgin will recompence it well enough: and thus wee must be s 1.1 bound with the t* 1.2 Woman till we send her to the Grave; and then shee shall be a shadow and a figure: and the virgin shall be our Bride and pre∣cious Crowne: shee will give us her u 1.3 Pearle and Crowne, and cloath us with her ornaments; for which wee will give the venter for the Lillies sake. And though wee shall raise a great storme, and though Antichrist teare away the Woman from us, yet the virgin must conti∣nue with us, because wee are married to her, let every one take its own, and then I shall have that which is mine.
2. Now when Adam was thus in the Garden of Eden, and the three Principles having produced such a strife in him; his Tincture was quite wearied, and the virgin departed. For the Lust-Spirit in Adam had overcome, and therfore he sunk down into a sleep. The same houre his heavenly body became flesh and bloud, and his strong vertue [or power] became bones: and then the virgin went into her Ether and shadow, yet into the heavenly Ether, into the Principle of the vertue [or power,] and there waiteth upon all the children of Adam, [ex∣pecting] whether any will receive her for their Bride againe, by the x 1.4 New Birth.
But what now was God to doe? He had created Adam out of his eternall will: and because it could not now be, that Adam should ge∣nerate out of himselfe the virgin in a Paradisicall manner, therefore God put the Fiat of the great world into the midst. For Adam was now falne y 1.5 home againe to the Fiat as a halfe broken Person. Now therefore seeing he was halfe killed by his own lust and imagination, that he might live, God must help him againe: and if he be now to generate a Kingdome, then there must be a Woman, as all other Beasts [have a Female] for propagation: The Angelicall kingdome in A∣dam was gone: therefore now there must be z 1.6 a kingdome of this world.
4. Then what was it that God now did with Adam? Moses saith, When Adam slept, he took one of his ribs, and [made or] built a Wo∣man of it, (viz. of the rib which he took from Man) and closed up the place with flesh. Now Moses hath written very right: but who is it that can understand him here: If I did not know the first Adam in his virgin like forme in Paradise; then I had been at a stand, and should have known no other than that Adam had been made flesh and bloud of a lump of Earth, and his wife Eve, of his rib and hard bones; which before the time [of my knowledge] hath oft seemed very strange and wonderfull to my thoughts, when I have read the a 1.7 Glosses upon Moses, that so [high or] deep learned men should write so of it: b 1.8 some of them will dare to tell of a Pit in the [Orient or] East Countrey, out of which Adam should be taken and made as a Potter maketh a vessell or Pot.
5. If I had not considered the Scripture, which plainly saith, What∣soever is borne of flesh is flesh; Also, Flesh and bloud shall not inherit the kingdome of Heaven: Also, None goeth into Heaven but the son of Man, (viz. the pure virgin) which came from Heaven, and which is in Hea∣ven: which was very helpfull to mee [to think] that the childe of the virgin was the Angel, which hath restored againe all that which was lost in Adam, for God brought againe in the Woman (in her virgin∣like body) the virgin childe, which Adam should generate. And now if I had not considered the Text in Moses, (where God saith, It is not good that man should be alone, wee will make a helpe for him) I should yet have stuck in the e 1.9 will of the Woman.
6. But that Text saith; God looked upon all that he had made, and behold, it was all very good; Now if it were good in the Creation, then it must needs have become evill when God said [afterward] it is not good for Man to be alone. If God would have had them like all beasts to have a beastiall propagation, he would at one and the same instant [at first] have made a Man and a Woman. But that God did abominate [the beastiall propagation] it appeared plainly in the first childe of the Woman, Cain the murtherer of his brother, also the fruit [or the curse] of the earth sheweth it plainly enough. But what shall I spend the time for, with these testimonies? the proofe of it will cleerly follow? And it is to be proved, not onely in the Scripture (which yet maketh a cover [over it]) but in all things, if we would take time to doe it, and spend our labour about vaine and unprofita∣ble things.
7. Now thus saith Reason: What are then the words of Moses con∣cerning the Woman? to which I say; Moses hath written right, but I (living thus d 1.10 in the Woman) understand it not right. Moses indeed had a brightened [or glorified face or] countenance, but he must hang a vaile before it, so that none could see his face. But when the sonne of the virgin (e 1.11 viz. the virgin [wisdome]) came, he looked him in the face, and did the vaile away.
8. Then Reason asketh: What was the rib [taken] out of Adam to be [made] a Woman? The Gate of the Depth. Behold, the vir∣gin sheweth us this, that when Adam was overcome, and the virgin passed into her Ether, then the Tincture (wherein the faire virgin had dwelt) became earthy, weary, feeble, and weake: for the powerfull roote of the Tincture, from whence it had its potency without any sleepe or rest (viz. the heavenly Matrix, which f 1.12 containeth Paradise and the Kingdome of Heaven) withdrew in Adam, and went into its g 1.13 Ether.
9. Keader understand [and consider] it aright: the Deity (viz. the faire virgin) is not h 1.14 destroyed and come to nothing: that can∣not be; onely shee is remaining in the divine Principle: and the Spi∣rit,
or the soule of Adam is with its own proper Worme remaining in the third Principle of this world: But the virgin (viz. the divine ver∣tue [or power] standeth in Heaven, and in Paradise, and beholdeth her selfe in the earthly quality of the soule, viz. in the i 1.15 Sunne, and not in the Moone (understand in the highest point of the Spirit of this world, where the Tincture is noblest and most cleare, from whence the minde of man doth exist).
10. And shee would faine returne againe into her place to her Bridegroome, if the earthly flesh, with the earthly minde and senses [or thoughts did not hinder or] were not in the way, for the virgin doth not goe into them, shee will not be bound [to or] in the earth∣ly Centre: shee finisheth the whole time (while the Woman liveth in her stead) of her speculation with longing and much calling, admonish∣ing and hearty seeking: but [to] the regenerate shee appeareth in a high triumphing manner, in the Centre of the minde; [shee] also often diveth into the Tincture of the bloud of the heart, whereby the body, with the minde and senses, come to tremble and triumph so highly, as if it were in Paradise, it also presently getteth a Paradisicall will.
11. And there the noble Graine of Mustard-seed is sowne, of which Christ saith; That it is at first small, and afterwards groweth to be like a great Tree, so far [or so long] as the minde persevereth in the will, but the noble virgin stayeth not continually: for her Birth is [of a] higher [descent]: and therefore shee dwelleth not in earthly ves∣sels; but shee sometimes visiteth her Bridegroom at a time when he is desirous of her: although shee alwaies with observancy preventeth and calleth him, before he [calleth] her, which is onely understood in the Lilly, this the Spirit speaketh in a high and worthy seriousnesse, therefore observe it ye children of God, the Angel of the great Coun∣cell cometh in the valley of Jehosaphat with a Golden Charter, which he selleth for Oyle without Money, whosoever cometh shall have it.
12. Now when the Tincture was become thus earthy and feeble, by the overcoming of the Spirit of the great world, then it could not generate [in a] heavenly [manner], and was also possessed with in∣ability: and then the Counsell of God stood there, and said: Seeing he is become earthly, and is not able [to propagate] wee will make a help for him: and the Fiat stood in the Centre, and severed the Ma∣trix from the Limbus: and the Fiat took a rib in the midst of Adam out of his right side, and created a Woman out of it.
13. But you must cleerly understand [or conceive]: that when the Fiat to the creating [of the woman] was in Adam, in his sleepe, his body had not then such hard grissles and bones: O no: that came to passe first when Mother Eve did bite the Apple, and also gave to A∣dam: onely the infection and the earthly death, with the fainting and
mortall sicknesse stuck in them: the bones and ribs were yet strength and vertue, from which the ribs should come to be.
14. But you must highly and worthily understand [and consider] how it was taken out [of his side]: not as a spirit, but wholly in sub∣stance: thus it may be said, that Adam did get a rent; and the Woman beareth Adams spirit flesh and bones: yet there is some difference in the Spirit: for the Woman beareth the Matrix, and Adam the Lambus or Man: and they two are one flesh, undivided in nature, for now they two together must generate one man againe, which one alone could doe before.
15. Wee being here in describing the corruptibility of Adam, the Spirit frameth in our thoughts a heavenly mystery, concerning Adams rib, which the Fiat took from him, and made a Woman of it; which [Rib] Adam afterwards must want: for the Text in Moses rightly saith, God closed up the place with flesh.
16. But now the k 1.16 wrath of the Serpent hath so brought it to passe, that Adam is fallen in the lust, and yet the purpose of God must stand: for l 1.17 Adam must rise againe at the day of the Resurrection whol∣ly and unbroken in the first Image, as he was created. So likewise the Serpent and the Devill hath brought it about, that so terrible a Rent is made in him: wherefore the Spirit sheweth us, that as little as the Worme or Spirit of the soule, could be helped, except that the vir∣gin came and did goe into Death in the Worme in the abysse of the Spirit of the soule (which in its own abysse reacheth the Gate of Hell and the fierce anger of God) and regenerate m 1.18 him a new, and make him a new Creature in the first Image; which is done in the sonne of the virgin, in Christ.
17. So little also could Adams Rib, and his hollow side, where it stood, be helped [healed] or brought to perfection, except that the second Adam (Christ) suffer himselfe in the virgin to be wounded [pierced or cut) in the same place, that his precious bloud might come to helpe the first Adam, and repaire his broken side againe; this of high and precious worth wee speake according to our know∣ledge: which when we shall write of the suffering and death of Christ the Sonne of the virgin, wee will so cleere it that thou O thirsty soule shalt finde a living fountaine, which shall be little beneficiall to the Devill.
18. Reason asketh: Is Eve meerely created out of the Rib [taken] out of Adam? then shee should be far inferiour to Adam? No belo∣ved Reason, it is not so: the Fiat (being a sharp attracting) tooke
from Adam of all essences and properties of every vertue; but it took from him no more members in substance: for the Image should be a man, after a masculine kinde in the Limbus, yet not at all with this de∣formity. Understand it rightly in the ground, he should be and (he was also) a man, and he had a virgin-like heart, wholly chaste in the Matrix.
19. Therefore Eve was for certaine created out of all Adams Essen∣ces, and so Adam thereupon had a great Rent, and so likewise the Wo∣man might come to her perfection to [be] the Image of God; and this againe sheweth a great mystery, wherehy the virgin very preci∣ously witnesseth againe, that the sonne of the virgin hath not onely suffered his side to be pierced through, and shed his bloud out of the hole of his side, but he hath also suffered his hands and feete to be struck through, and a Crowne of thornes to be pressed upon his head, so that the bloud gushed out from thence; and in his body he endured to be whipped, so that his bloud run down all over. So very lowly hath the Sonne of the virgin debased himselfe, to n 1.19 help the sick and bro∣ken Adam and his weak and imperfect Eve, to repaire them and bring them againe into the first Glory.
20. Therefore you must know for certain, that Eve was created out of all Adams Essences: but there were no more ribs nor members broken from Adam: which appeareth by the feeblenesse and weak∣nesse of the Woman, and also by the Command of God, who said: Thy will shall be in subjection under thy Man [or husband], and he shall be thy Lord [or Ruler]: because the Man is whole and perfect, except a Rib, therefore the Woman is a help for him, and must help him to doe his work in humility and subjection: and the Man must know that shee is very weak, being out of his Essences: he must help her in her weaknesse, and love her as his own Essences: in like man∣ner the Woman must put her Essences and will into [the Essences and will] of the Man, and be friendly towards her Man [or husband]: that the Man may take delight in his own Essences in the Woman: and that they two might be but one only will. For they are one flesh, one bone, one heart, and generate children in one [onely] will, which are neither the Mans nor the Womans alone, but of both toge∣ther, as if they were from one onely body. And therefore the severe commandement of God is set before the children, that they should with earnestnesse and subjection honour their father and mother, upon paine of temporary and eternall punishment: o 1.20 of which I will write concerning the Tables of Moses.
21. The minde hath from the beginning of the world had so very
much to doe about this gate, and hath continually so searched there∣in, that I cannot reckon the wearisome heap of writers [about it]: but in the time of the Lilly this Gate shall flourish as a Bay-tree [or Lawrell tree]: for its branches will get sap from the virgin, and there∣fore will be greener than p 1.21 Grasse, and whiter than the [whitest] Roses, and the virgin will beare the pleasant smell thereof upon her Pearly-Garland, and it will reach into the Paradise of God.
22. Seeing then the mystery presenteth it selfe to us, therefore we will open the blossome of the Sprout: yet wee would not have our Labour given to the Wolves, Dogges, or Swine, which roote in our Garden of delight, like [wilde] Boares, but to those that seek, that the sick Adam may be comforted.
23. Now if wee will search after the Tincture, what it is in its highest degree: wee shall finde the q 1.22 Spirit: for wee cannot say, that the fire is the Tincture, nor the aire neither; For the fire is wholly contrary to the Tincture: and the aire doth stifle it: it is a very plea∣sant r 1.23 refreshment: its roote out of which it is generated, is indeed the fire: but if I may rightly mention the seate where it sitteth, I cannot say otherwise but that it is between the three Principles (viz. [be∣tween] the Kingdome of God, the Kingdome of Hell, and the King∣dome of this world) in the midst, and [it] hath none [of the three] for its own, and yet it is generated from all three: and it hath as it were a severall Principle, which yet is no Principle, but a bright plea∣sant habitation: neither is it selfe the Spirit, but the Spirit dwelleth in it, and it so reneweth the Spirit, that s 1.24 it becometh cleere and visi∣ble: its true name is wonderfull, and none can name [that Name] but he to whom it is given, he nameth it onely in himselfe, and not without [or outwardly], it hath no place of its rest in the substance, and yet resteth continually in it selfe, and giveth vertue and beauty to all things, as the t 1.25 Glance of the Sunne giveth light, vertue, and beauty to all things in this world, and it is not the thing it selfe, though indeed it worketh in the thing, and maketh the thing grow and blossome; and yet it is found really [to be] in all things, and it is the life and heart of all things, but it is not the Spirit which is gene∣rated out of the Essences.
24. The Tincture is the pleasant sweetnesse and softnesse in a fra∣grant hearb and flower, and the Spirit thereof is bitter and harsh, and if the Tincture were not, the hearb would get neither blossom nor smell: it giveth to all Essences vertue to grow. It is also in metalls and stones: it maketh that the Silver and Gold doe grow, and without it [the Tincture] there is nothing in this world could grow: among all the children in Nature, it [onely] is a virgin, and hath never ge∣nerated any thing out of it selfe; neither can it generate, and yet it maketh that all things impregnate: it is the most hidden thing and
also the most manifest, it is a u 1.26 friend of God, and a play fellow of ver∣tue: it suffereth it selfe to be deteined by nothing: and yet it is in all things; but if any thing be done to it against the right of Nature, then it flyeth [away] and that very easily: it standeth not fast, and yet it continueth immovable: it continueth in no kinde of decaying of any thing; all the while that it standeth in the roote of Nature, not altered nor destroyed, so long it continueth: it layeth no bur∣then upon any thing, but it easeth the burthen in all things: it ma∣keth that all things rejoyce, and yet it generateth no x 1.27 shouting noyse; but the voyce cometh out of the Essences and becometh loud in the Spirit.
25. The way to it is very neere, whosoever findeth that [way] dareth not to reveale it, neither can he, for there is no language that can expresse it: and although any seek long after y 1.28 it, if the Tincture will not, he cannot finde it; neverthelesse, it meeteth them that seek after it aright, in its own way [or manner] as its nature is, with a virgin-like minde, not being [prone] to covetousnesse and [wan∣tonnesse or] voluptuousnesse; it suffereth it selfe to be imprinted [represented or imagined] in a thing (where it was not before) by z 1.29 Faith, if it be right in a virgin-like manner: it is powerfull, and yet doth nothing: when it goeth out of a thing, it cometh not into it a∣gaine, but it stayeth in its a 1.30 Ether, it never breaketh [or corrupteth] more, and yet doth grow.
26. Now you will say, this must be God! No it is not God, but it is Gods b 1.31 friend. Christ said; My Father worketh, and I work also; but it worketh not: it is in a thing imperceptably, and yet it may well be overpowred and used; especially in Metalls, there it can (if it selfe be pure) make pure Gold of Iron, and of Copper: it can make a little grow to be a great deale, and yet it puts forth nothing. Its way is as subtile as the thoughts of a Man, and the thoughts do even arise from thence.
27. And therefore when a man sleepeth, so that the Tincture rest∣eth, then there are no thoughts in the spirit: but the Constellation rumbleth in the Elements, and beateth into the braines, what shall (through their operation) come to passe, which yet is often broken againe by another c 1.32 Conjunction, so that it cometh not to effect: be∣sides, it can shew nothing exactly, except it come by a Conjunction of Planets and fixed Starres, and that onely goeth forward, but it repre∣senteth all [in an] earthly [manner] according to the spirit of this world, so that where the d 1.33 Sydereall Spirit should speake of Men, it often speaketh of Beasts, and continually represents the contrary; as the earthly spirit fancieth from the starry spirit, so he dreameth.
28. Seeing now wee have spoken of the Tincture, as of the house of the soule, so wee will speake also of the soule, what it is, and how it
can be propagated, wherein wee can the better bring the Tincture to e 1.34 light. The soule is not so subtile as the Tincture; but it is power∣full and hath great might [or ability]: It can by the Tincture (if it ride upon the virgins f 1.35 Bride Chariot in the Tincture) turne moun∣taines upside down; as Christ said; which is done in the pure Faith, in the place where the Tincture is Master, which doth it, and the soule giveth the thrust, whereas yet no power can be discerned. Even as the Earth g 1.36 moveth upon the heavenly Tincture, whereas there is not more than one onely Tincture in the Heaven, and in this world, yet [it is] of many sorts, according to the Essence of every thing: in the beasts it is not as in men, also not in fishes as in beasts; also in stones and gemmes otherwise; also otherwise in Angels and in the spirit of this world.
29. But in God, Angels, and in virgin-like soules (understand pure soules) it is alike; where yet it is onely h 1.37 for God. The Devill hath also a Tincture, but a false one (and it standeth not in the fire) where∣with he can gripe that man in the heart, that letteth him in, as a [slie soothing] flattering false Theefe, that insinuateth himselfe, desiring to steale, concerning whom Christ warneth us, that wee should watch.
30. And now if wee will speake of the soule, and of its substance and Essences, wee must say that it is the i 1.38 roughest [thing] in man; for it is the originality of the other substances [or things]: it is fiery, harsh, bitter, and strong, and it resembleth a great [and] mighty Power, its Essences are like Brimstone: its gate or seate out of the Eternall Originality is between the fourth and the fifth forme in the Eternall Birth, and in the k 1.39 not beginning Band, of the strong might of God the Father, where the eternall light of his heart (which ma∣keth the second Principle) generateth it selfe, and if l 1.40 it wholly loose the bestowed virgin of the divine vertue [or power] (out of which the light of God generateth it selfe, which is given to the soule to be its Pearle, as is mentioned above), then it becometh and is a Devill, like all other [Devils] in Essences, forme, and in m 1.41 quality also.
31. But if it put its will n 1.42 forward into meeknesse (viz. into the obedience of God, then it is in the source [or of the quality and pro∣perty] of the heart of God, and receiveth divine vertue, and then all its rough Essences become Angelicall and joyfull; and then its rough Essences are very serviceable to it, and are better and more profitable to it, than that it were altogether sweet in the Originality; in which [being sweet] there would be no strength, nor such mighty power as in the harsh, bitter, and fiery [Essences].
32. For the fire in the Essence cometh to be a o 1.43 soft meeke light, and is nothing else but a zealous [or eagar] kindling of the Tincture, and the harsh essence causeth that the divine vertue can draw it to it
selfe, and taste it, for in the [soure or] harsh essence the taste doth consist, in nature: in like manner the bitter essence serveth to [make] the moving rising joy, fragrancy and growing; and out of these formes the Tincture goeth forth, and it is the house of the soule; as the Holy Ghost [goeth forth] from the Father and the Sonne, so also the Tin∣cture goeth forth from the light of the fiery soule, and then also from its vertuous [or powerfull] Essences, and so it p 1.44 resembleth the Holy Ghost, but yet the Holy Ghost of God is a degree higher: for he go∣eth forth from the Centre of the light wholly in the fift forme, from the heart of God, at the end of Nature.
33. Therefore there is a difference between the Tincture in Man, and the Holy Ghost; and the bestowed virgin of the divine vertue [or power], dwelleth in the Tincture of the soule [that is] if it be true and faithfull: but if [the soule be] not [faithfull] then q 1.45 shee departeth into her Centre, which is not wholly shut up: for there is but halfe a Birth between, except the soule passe into the r 1.46 stocke of harshnesse and malice [evill or wickednesse] and then there is a whole birth between. For the harshnesse standeth in the fourth forme of the Darknesse, and the bitternesse in the fire, between the fourth and fift forme, as is mentioned before.
34. Now [Reason's] question is; How hath Eve received the soule from Adam? Behold, when Gods s 1.47 harsh Fiat took the Rib t 1.48 out of Adam, then it attracted out of all Essences also to it, and the Fiat Imaged [formed, imagined, or impressed] it selfe together therein, [that it might] continually and eternally stay therein. But now the Tincture in Adam was not yet extinguished, but the soule of Adam sate yet wholly with might and vertue [or power] in the Tincture: onely the virgin was departed: and therefore now the Fiat u 1.49 took the Tincture, and the [soure] harsh Essences mingled [or qualified] with the [soure] harsh Fiat; for it, ([viz.] the Fiat) and the [sourenesse or] harshnesse in the Essences, are one kinde of Essence.
35. Thus the Fiat inclined it selfe now to the heart of God, and the Essences received the divine vertue [or power]: and there sprung up the blossome in the fire; and out of the blossome, [sprung] a∣gaine the own [proper] Tincture, and thus Eve was a living soule: and the Tincture filled it selfe in the growth (even as it is a cause of all growing) so that x 1.50 instantly there was a whole body in the Tin∣cture. For that was possible, they were not yet fallen into sinne, nei∣ther were there yet any hard grissles and bones.
36. You must understand [or conceive] it aright: Eve gat not Adams soule, nor Adams body: but one onely Rib: but shee was ex∣tracted from the Essences, and gat her soule in her Essences [that were] given her, in the Tincture, and the body grew for [or to] her in her own sprung up Tincture; yet in vertue [or power]; but the
Fiat had already formed [or made] her a Woman: indeed shee was not deformed, but altogether lovely: for shee was of a heavenly kinde, in Paradise, yet the y 1.51 Marks were already also set upon her by the Fiat of the z 1.52 Great world: and it could not otherwise be, shee must be a Woman for Adam: indeed they were in Paradise: and if they had not eaten of the Tree, and if they had returned againe to God, then they should have continued in Paradise: but the propagation must now needs have been after a womanly manner; and should not have stood [Eternally]: for Satan had brought it too farre, although he had not yet suffered himselfe to be seene, onely he strewed sugar abroad in the spirit of this world, till at length the lovely beast, did lay it selfe forth upon the Tree as a flatterer and lyar.
37. As I have mentioned above: the noble Tincture is now hence-forth generated thus in a manly [or masculine] and womanly [or femi∣nine] kinde [or sex] out of the soule; The Tincture is so subtile and mighty, powerfull, that it [can goe or] goeth into the heart of another, into his Tincture; which the devillish bewitching whores well know, yet they understand not the noble Art, but they use the [false] Tincture of the Devils, and a 1.53 infect many in [their] marrow and bones, by their b 1.54 Incantation, for which they shall receive their wages, with Lucifer, who would faine have raised his Tincture to be above God.
38. But know that the Tincture is in the menkinde somewhat di∣vers from that in the womenkinde; for the Tincture in the menkinde goeth out of the Limbus, or Man, and the Tincture in the women∣kinde, goeth out of the Matrix. For the vertue of the soule frameth [imprinteth, fashioneth or Imageth] it selfe not onely in the Tin∣cture, but in the whole body: for the body groweth in the Tin∣cture.
39. But thus the Tincture is the longing, the great desire after the virgin, which belongeth to the Tincture: for it is subtile without un∣derstanding, but it is the divine inclination, and continually seeketh the virgin, [which is] its play-fellow: the c 1.55 masculine seeketh her in the d 1.56 feminine, and the feminine in the masculine; especially in the delicate complexion, where the Tincture is most noble, cleere, and vigorous: from whence cometh the great desire of the masculine and feminine sex, so that they alwayes desire to copulate, and the great burning love, so that the Tinctures mingle together and [try, prove, or] taste one another with their pleasant taste; whereas one [sex] continually supposeth that the other hath the virgin.
40. And the Spirit of the great world now supposeth that he hath gotten the virgin; he graspeth with his clutches, and will mingle his
infection with the virgin, and he supposeth that he hath the prize, it shall not now run away from him, he supposeth now he will finde the Pearle well enough. But it is with him as with a Theefe, driven out of a faire Garden of Delight, where he had eaten pleasant fruit, who cometh, and goeth round about the inclosed Garden, and would faine eate some more of the good fruit, and yet cannot get in, but must reach in with his hand, and yet cannot come at the fruit for all that; for the Gardiner cometh, and taketh away the fruit: and thus he must goe away empty, and his lust is changed into discontent. Thus also it is with him [viz. with the spirit of this world]: he soweth thus in his fiery [or burning] lust the e 1.57 seede into the Matrix, and the Tin∣cture receiveth it with great joy, and supposeth that to be the virgin: but the [soure] harsh Fiat cometh thereupon, and attracteth the same to it, while the Tincture is so well pleased.
41. Now then the feminine Tincture cometh in to ayd, and striveth for the childe, and supposeth that it hath the virgin: and the two Tin∣ctures wrestle both of them for the virgin [and yet neither of them both hath her) and which of the two overcometh, according to that the fruit getteth the Mark of distinction of sex]. But because that the feminine [Tincture] is weake, therefore it taketh the bloud also to it in the Matrix, whereby it supposeth it shall retaine the virgin.
42. Hence I must shew the ground to them that seek: for the Do∣ctor cannot shew it him with his Anatomie, and though he should kill a thousand men, yet he shall not finde that [ground], they onely know that [ground] that have f 1.58 been upon it.
43. Therefore I will write from the virgin, which knoweth well what is in the Woman: shee is as subtile as the Tincture: but shee hath a life, and the Tincture hath none: the Tincture is nothing else but an exulting joyfull mighty will, and a house [or habitation] of the soule, and a pleasant Paradise of the soule, which is the soules pro∣priety [or own portion] so long as the soule with its Imagination g 1.59 dependeth on God.
44. But when it becometh false, so that its Essences flatter with the Spirit of the great world, and desire the h 1.60 fulnesse of the world (viz. 1. [In] the [soure] harshnesse, [desire] much wealth [or riches], to eate and drinke much, and to fill themselves continually: 2. In the bitternesse [desire] great power, authority, and might, to rise high, to rule powerfully, and extoll themselves above all, and put themselves forth to be seene like a proud Bride: and 3. in the i 1.61 source of the fire, [to desire] a fierce cruell power, and by kindling of the fire [of an∣ger] supposing in the lustre thereof to be brave, and so are much delighted in themselves) then cometh the flatterer and lyar, and
k 1.62 formeth or figureth himselfe also in the Spirit of the great world, as [he did] in the Garden of Eden, and leadeth the soule: 1. in cove∣tousnesse, to eating and drinking [too much], and saith continually, thou shalt [want and] not have enough, get more for thy selfe how thou canst, by hooke or by crooke, that thou mayst alwayes have e∣nough [to serve thy turne]. And 2. in the bitter forme he saith; thou art rich, and hast much, aspire and lift up thy selfe, thou art grea∣ter than other people, the inferiour is not like thee [or so good a man as thou]. And 3. in the might or power of the fire, he saith: Kindle [or stirre up] thy minde, make it implacable and stout, yeeld to none, terrifie the simple, and so thou shalt be dreadfull, and make thy au∣thority continue, and then thou mayst doe what thou listest, and all whatsoever thou desirest, will be at thy service: and is not this a fine brave Glory? Art thou not indeed a Lord on Earth.
45. And as soone as this is l 1.63 brought to passe, then the Tincture be∣cometh wholly false: for as the Spirit in a thing is, so is also the Tin∣cture; for the Tincture goeth forth from the Spirit, and is the habitati∣on thereof. Therefore O Man! whatsoever you sow here, that you shall reape, for your soule in the Tincture, remaineth eternally: and all your fruits stand in the Tincture, manifested in the cleere light, and follow after you, this the virgin saith in sincerity [for a warning], with great longing after the Lilly.
46. And now if wee consider of the Tincture, [and search] how various it is, and [that it is] many times so wholly false; then we may [be able] fundamentally to demonstrate the falshood of the many various Spirits, [and] how they are generated. Therefore wee will make a short entrance, concerning the propagation of the soule, which wee will enlarge [when wee speake] about the Fall of Adam, and the birth of Cain. For the seede (as is above mentioned) is sowne in the lust of the Tinctures, where the [soure or] harsh Fiat receiveth it, and supposeth that it hath received the virgin: there both the Tin∣ctures (the masculine and the feminine) then strive together about it, and there the Spirit of the great world (viz. the spirit of the Starres and Elements figureth [Imageth or imprinteth] it selfe also in it, and he filleth the Tinctures with his Elements, which the Tinctures in the Fiat receive with great joy, and suppose they have the virgin.
47. But being the Fiat is the mightiest among them all, (for it is as it were a spirit, and although it be no spirit, yet it is the sharpe Es∣sence) therefore it attracteth the seed to it, and desireth the Limbus of God in Paradise, out of which Adams body was created by the Fiat; and m 1.64 would create an Adam out of a heavenly Limbus: and then the Spirit of the great world insinuates himselfe and supposeth [and saith] the childe is mine, I will rule in the virgin; and he alwayes filleth it with the Elements, from whence the Tincture becometh full and ve∣ry
thick [grosse, swelled, or impregnated]: and there then the Tin∣cture getteth a loathing against the fulnesse: for the Tincture it selfe is cleere, and the Fiat with the Elements is thick [grosse and] swel∣led; from whence Women (when they n 1.65 grow bigge [with childe]) know well enough, that many of them loath some meats and drinks, and long still after some strange thing [to eate] for the Tincture cometh to have a loathing of all that the spirit of this world with his Elements filleth in, and willeth to have somewhat else; for this virgin doth not relish them, but becomes [discontented and] sorry, and forsaketh them, and goeth into her o 1.66 Ether, and cometh not againe.
48. And then the Spirit of the Sunne, Starres, and Elements of this world supposeth with it selfe [saying] now thou art in the right, the childe is thine, the foundation is laid, thou wilt bring it up, the virgin must be thine, thou wilt live therein, and have thy joy, [de∣light, and habitation] in her, her ornament must be thine; and thus [he] attracteth alwayes to himselfe in his great lust, by the Fiat which in Eternity goeth not away; and [he] supposeth that he hath, the virgin.
♄ Saturnus: this is done in the first Moneth.
49. And there the bloud of the Mother (wherein the Tincture of the Mother is) is drawne into the seede: and when the [soure] harsh Fiat hath tryed [and perceiveth] that to be sweeter than its own Es∣sence, then it frameth [Imageth or representeth] it selfe with great earnestnesse [or longing] therein, and becometh sharp in the Tin∣cture, and will create Adam, and so severeth the Materia [or matter]; and then the Spirit of the Starres and Elements, is in the midst, and ruleth mightily in the Fiat.
♃ Jupiter: this is done in the second Moneth.
50. And then the Materia [or matter] is severed according to the wheele of the Starres, as they (viz. the Planets) stand in order at this time, and which of them [all] is predominant, that (by the Fiat) figureth the matter most, and the childe getteth a forme, after the kinde of that [Planet].
♂ Mars: All this which followeth is done in the third Moneth.
51. Thus the matter (by the Fiat) is severed into Members: and now when the Fiat thus attracteth the bloud of the Mother into the matter, then p 1.67 it is stifled [or choaked; and then the Tincture of the bloud becometh false, and full of anguish: for the [soure] harsh Es∣sence (viz. the Fiat) is terrified, and all the joy (which the soure [harsh] Fiat gat in the Tincture of the bloud) withdraweth; and the Fiat beginneth to tremble in the terrour, in the soure [harsh] Es∣sence: and the terrour goeth away like a flash, and would faine de∣part and fly away out of the Essence, and yet is withheld by the Fiat, which [terrour] is now turned hard and made tough by the Essence:
which now closeth the childe about (this is the skin of the childe): and the Tincture flieth suddenly, flashing upwards in the terrour, and would be gone; yet it cannot neither (for it standeth in the Out-birth [or procreation] of the Essences) but q 1.68 riseth up suddenly in the terrour, and taketh the vertue [or power] of all the Essences with it. And there the Spirit of the Starres and Elements r 1.69 figureth it selfe also therein, and filleth it selfe also therein, in the flight, and supposeth that it hath the virgin, and will goe along with it: and the Fiat gripeth it all, and holdeth it [fast], and supposeth that the Verbum Domini [the Word of the Lord] is there in the s 1.70 uproare, that shall create the Adam, and it strengtheneth it selfe in the strong might of the ter∣rour, and createth againe the uppermost [part] of the body (viz. the Head:) and from the hard terrour (which is continually depart∣ing and yet cannot) cometh the skull, which encloseth the uppermost Centre: and from the departing out of the Essences of the Tincture with the terrour into the uppermost Centre, come the veines and the neck to be, going thus from the body into the head, into the upper∣most Centre.
52. So also all the veines in the whole body come from the ter∣rour of the t 1.71 stifling, where the terrour goeth forth from all the Es∣sences; and would be gone; and the Fiat withholdeth it with his great strong might. And therefore one veine hath alwayes a divers Essence from the other, caused by the first departing, where then the Essences of the Starres and Elements doe also mingle [or figure them∣selves] therein, and the Fiat holdeth it all, and createth it, and it sup∣poseth that the Verbum Domini [the Word of the Lord] with the strong mighty power of God is there, where the Fiat must create Hea∣ven and Earth.
O Man, consider thy selfe, how hardly thou art beset here, and how thou gettest thy misery in thy Mothers body:
Observe it O ye u 1.72 Lawyers, from what Spirit you x 1.73 [come to] y 1.74 know [what is] right, consider this well for it is deepe.
53. The Spirit of the virgin sheweth us the mystery againe, and the great secresie; for the stifling [or stopping] of the bloud in the Ma∣trix (especially in the fruit) is the first dying of the Essences, where they are severed from the Heaven, so that the virgin cannot be gene∣rated there, which should [have been] generated in Adam, from the heavenly vertue [or power] without Woman, also without rending of his body: and here the Kingdome [or Dominion] of the Starres and Elements begin in Man, where they take hold of Man and mingle [or qualifie] with him, make and fit him, also nourish and nourture him, of which you may reade more about Cain.
54. And so when the Fiat thus holdeth the terrour in it selfe, so that the Elements fill it, then that filling becometh hard bones; and there the Fiat figureth the whole Man with his bodily forme, all ac∣cording to the first wrestling of the two Tinctures, when they wrestle [or strive] together in the sport of love, when the seede is sowne; and that Tincture which there getteth the upperhand (whether the masculine or the feminine) according to that sex the Man is figured: and the figuring [or shaping] is done very suddenly in the storme of the anguishing terrour, where the bloud is stifled [or stopt]: and there the Elementary Man getteth up, and the heavenly [man] go∣eth downe: for in the terrour, the bitter sting is generated, which * 1.75 rageth and raveth in the hard terrified [sourenesse or] harshnesse in the great anxiety of the stifled [or stopped] bloud.
55. Women have sufficient experience of this, in the third Moneth (when this is done in the fruit) [and feele] how the raging and pricking cometh into their teeth, loynes, back, and the like: this com∣eth upon them from the stifled [choaked or stopped] Tincture in the fruit, and from their stifled [or stopped] bloud in the Matrix because the evill Tincture qualifieth [or mingleth] with the good [Tincture] of their bodies. Therefore in the same manner as the Tincture in the Matrix suffereth paine, after the same manner also the good [Tincture] suffereth in the members [limmes or parts] of the Mother, as in the hard bones, teeth, and ribs, as such people know very well.
56. So now when the bitter sting [or prickle], (which is gene∣rated in the anxious terrour in the stifling [or stopping] and in the entring in of death,) doth thus rage and rave, and shew forth it selfe in the terrour, and flieth upwards, then it is catched and withheld by the [soure] harshnesse, so that it cannot get up aloft: for the [soure] harshnesse draweth it continually the more eagarly and vehemently, because of a 1.76 its raging, and cannot endure it, from whence the prick∣ing often becometh more terrible, and this is after no other manner, than as when a man is dying, and soule and body part asunder, for in the stifling [or stopping] of the bloud by the [soure] harshnesse, the bitter death is also there: and therefore b 1.77 it is like a furious whirl∣ing wheele, or swift horrible thought, which worrieth and vexeth it selfe: and here is a Brimstone Spirit, a venomous [poysonous] hor∣rible aking substance in the death; for it is the Worme to the spring∣ing up of the life.
57. And now when the Spirit of the Starres and Elements, hath mingled [or figured] it selfe together in the Incarnation, then the vertue [or power] of the Starres and Elements is together wheeled
in this raging, where then (in this anguish) the Spirit of the Starres attracteth the vertue of the Sunne to it, and c 1.78 manifesteth it selfe in the vertue of the Sunne, from whence there ariseth a twinckling flash in this raging, from whence the hard [soure] harsh anxiety is terri∣fied, and sinketh downe: and there the terrible Tincture goeth into its d 1.79 Ether; for the Essence of the [soure] harshnesse in the Fiat is so mightily terrified at the flash, that it becometh [faint] impotent [or feeble], and sinketh back, e 1.80 expandeth it selfe and groweth thin.
58. And the terrour [skreeke], or flash of fire, is done in the bit∣ter prickle; and when it reflecteth it selfe back in the dark [soure or] harsh anxiety in the Mother, and findeth her so very soft [gentle] and overcome, then it is much more terrified than the Mother: But this terrour happening thus in the soft Mother, shee becometh white and cleere in the twinckling of an eye, and the flash remaineth in the anguish, in the roote of the fire, and now therefore it is a skreeke [or terrour] of great joy, and it is as when water is throwne into the fire, where the [soure] harsh f 1.81 quality is then quenched, and the [sourenesse or] harshnesse is then so mightily overjoyed with the light, and the light with the Mother the [sourenesse or] harshnesse wherein it is generated, that there is no fimilitude to [compare] it [with,] for it is the birth and the beginning of the life.
☉ Sol: All this which followeth is done in the en∣trance of the fourth Moneth.
59. And as soone as the light of life appeareth in the [soure] harshnesse and soft Mother, so that the [sourenesse or] harshnesse cometh to taste the light of life, [and findeth] that it is so meeke, pleasant, [lovely] and full of joy; then it exulteth with great de∣light [desire and longing] after the light, to g 1.82 mix it selfe there∣with, and apprehend it, so that its lust [or longing delight] and ver∣tue goeth forth from it after the light; which lust [or longing de∣light] is the vertue of the light; and this out-going h 1.83 lust in the love, is the noble Tincture, which is there new generated to be the childes own: and the Spirit which is generated out of the anguish in the flash of the fire, is the true [and reall] soule which is generated in Man.
60. Now here it is especially to be observed, where i 1.84 it dwelleth, and whence Heart, Lungs, and Liver come especially the Bladder and k 1.85 Gutts, and the Braine in the Head; also the understanding and sen∣ses; these I will here set down one after another: It cannot [well or] sufficiently be expressed by a humane tongue, especially the order which is l 1.86 observed in the twinckling of an eye in Nature; it would require a great Volume to describe it in: and as the world accounteth us too m 1.87 weake to [be able to] describe it; so wee account our selves much weaker [and more unable]: and it is with us as Isaiah saith:
I am found of them that sought me not, and knowne of them that were ignorant of mee, and so such as inquired not after mee.
61. I say, n 1.88 this hath not been sought, but wee sought the heart of God, that wee might hide us therein from the o 1.89 tempest of the Devill, but when we came there, then the loving virgin out of Paradise met us, and offered us her love, shee would be kinde [and friendly] to us, and be betrothed to us for a Companion, and shew us the way to Paradise, where wee shall be safe from the stormy tempest, and shee carried a branch in her hand, and said, We will plant this, and a Lilly shall grow, and I will come to thee againe; from whence wee gat this longing, to write of the amiable virgin, which did shew us the way in∣to Paradise: where we must goe through the kingdome of this world, and also through the kingdome of Hell; and no hurt done us, and ac∣cording to that [direction of her's] wee write.
Schleppen, begirt, sur∣rounded.
With fragility or with the earthly Taber∣nacle.
The divine brightnesse.
Regeneration.
Or, into the bosome of the Fiat.
Or, a propa∣gated genera∣tion.
Expositions, and Marginall notes.
Damascenus.
Or, in the earthly thoughts.
In the divi∣ded transito∣rinesse.
The Eternall wisdome of the Father.
Or, is the foundation of.
Aire or re∣ceptacle.
Broken.
In the heaven∣ly and not in the earthly part thereof.
The malice or fierce rage.
Mankinde.
Adam.
To heale.
Note. The Author lived not so lang to performe his purpose upon the Book of Exodus.
Klee. Trifolium.
Spiritum.
Or, habitati∣on.
The Spirit.
Or, Sunshine.
Amica Dei. Friendesse, or shee-friend of God.
Laughter, or out-cry.
The Tincture.
Or, Beliese.
Aire, or re∣ceptacle.
Shee-friend.
Aspect of the Planets.
Or, starry Spirit.
Or, to be un∣derstood.
That is, upon true resignati∣on.
Schwebet.
On Gods side.
Or, Crudest, mos, indigest, or raw.
Or, indissolu∣ble Band.
The soule.
Active pro∣perty.
Into true re∣signation.
Pleasant or delightfull.
Is like.
The virgin.
Stock of a tree Which is grifted upon.
Soure astrin∣gent or attra∣ctive.
Or, In.
Received.
Suddenly.
Of distinction of sex.
Macrocosme.
Or, poyson.
Exorcismes, Conjuration, Adjuration.
Manly.
Womanly.
Graine, or Corne.
Or, attained it.
Sticketh to God and good∣nesse.
Or, Its fill.
In the active stirring of the wrath.
Imageth or representeth himselfe.
That the soule listeneth and yeeldeth to the Devill.
Will.
Or, are im∣pregnated or with childe.
Or, Owne Principle.
The bloud.
Stretcheth forth.
Representeth.
Hurlyburly, or flying up.
Choaking, or stopping.
Jurists.
Can goe to Law.
Judge.
r, pricking.
The raging of the prickle.
The bitter sting or prickle.
Or, discove∣reth.
Or, Recepta∣cle.
Openeth it selfe out∣wards.
Source or property.
Infect.
Delight.
The soule.
Or, entrailes.
Done or per∣fotmed.
Simple, or silly, and voyd of understand∣ing, and una∣ble.
High know∣ledge.
Storme.