A Resolution of some Questions
Sent to the Author, while
this Book was Reprinting.
Q.1. Whether in the DIARY, Part I. Page 251 & 252, also 378. Oct. 5. (in the English Edition) may not also be understood the Outward Babylon?
Answ. It may so: yet not without all Limitation. For the Spiritual Babylon is that which is primarily to be Receded from: And the Outward, or Corporeal only in a Secondary Relation to the former. And it is to be noted, that we are at all times call’d to come out of the first: but we ought diligently to Inquire, when we are to depart out of the last; that so we may not attempt a Separation from it before the set Time be expired, for our Captivity and Servitude under it. Thus it was not lawful for the Jews to depart out of Literal Babylon, to return home into their Country, before the Expiration of the appointed Term for their Captivity: and before a Solemn and Authoritative Alarm for so Doing; both by Prophetical Messages, and Providential Encouragements. A Diligent Observation is therefore needful in this Case, both of the Times, Circumstances, and Divine Calls, whether Publick or Private: For which consider what is Written, Pag. 378.
Q.2. What manner of Vow and Solemn Engagement was it, (which is refer’d to on Aug. 30. 1676. P. 328), whereby the Author was not free to come to her own Brother? And, Whether any one may not (according to P. 329.) receive an Advancement in his Office, or an Addition of his Salary, if he cannot without it maintain the Peace of his Family; without incurring the Charge of Bowing the Knee before Pharaoh and the King of Babel?
Answ. As to the First: The Vow which the Author was then under, it was a Solemn giving away her Right, as to the Disposal of Her self, with respect to all Temporal Advantages, whether of Honour or Interest; upon a Divine Impulse, and Call, for the Purpose which she had. This Vow and Engagement had also been Accepted; and confirm’d as by an Earnest given from God, in his answering to the Contents of it: so that she was not now Her Own; but the Lord’s, that is, by way of more special Dedication, being by Him more eminently favour’d, and admitted into the Prophetical Ministry. And still more particularly, this Engagement was under a Limitation, with regard to another Person, who was entred with her into the same Vow and Covenant. From whom Consequently it was render’d Impossible for her to separate, without a notorious Breach of the Same, so as to go from Him to her Brother, he living besides about an Hundred Miles removed from London, where she was Engag’d, and Fix’d, by this Spiritual Contract with her elect Friend, for most Holy and Worthy Ends: whereby all Correspondence and Commerce in the Spirit had been absolutely broken off, had she but condescended to this Offer and Invitation made her from her own Brother (who was a Gentleman of an Handsom Estate), to live with him. This was indeed a very [great] Temptation from the Spirit of the World, at a time when her outward Difficulties and Necessities were extream: and being Transacted through her nearest Relations, the Violence of it had been altogether Irresistible; without a special Assistance of the Divine Grace to strengthen her eminently in the Faith, and in the Abandon of the World.
As to the Second, it is Answer’d: That a Christian may, under some Circumstances, for the External Peace and Welfare of his Family, suffer himself to be Advanc’d in the World; without being therefore said to bow his Knees before Pharaoh, or the Spirit of the World. But that under other Circumstances, and Engagements it is positively Unlawful, and even Idolatrous, so to do. Wherefore the Circumstances ought diligently always to be attended to; and the very Root of Covetousness carefully to be avoided. Which is certainly in a true and exact Sense call’d Idolatry: and here accordingly Represented by Bowing of the Knee to, or worshipping, the Worldly Spirit; which is call’d by manifold Names, and set forth under various Types.
Q.3. What Manner of Little Book is that which is mentioned P. 495. lin. ult.
Answ. It is the Same, upon the occasion of which the Letter was Written, for the Satisfaction of an Intimate Friend, that had raised some objections against it. It chiefly contains a Narrative of some strange Transactions and Revelations, wherein a young Lady of Quality was Principally Concern’d for the space of about a Dozen Years: and the discussion of the Question about the Continuance of Divine Revelation in the Church since the Apostles Days. It was written, as in Form of a Circular and Apologetical Epistle, Address’d in the first Place to the Lutheran Clergy, by the Late Superintendent of [Luneburg], the celebrated Dr. PETERSEN; so fam’d for what he has suffered on this Account; as well as for his indefatigable Labours in the Publick Testimony which he has born, and still bears, for the Approaching Blessed Kingdom, and for the Triumph of the Divine Love: against the many Learned Adversaries which oppose both. It was Translated into English, and Printed at London, in the Year 1695 for John Whitlock, under this Title, A Letter to some Divines, concerning the Question, Whether God since Christ’s Ascension, doth any more reveal himself to Mankind by the Means of Divine Apparitions, With and exact Account of what God hath bestowed upon a Noble Maid from her Seventh Year until Now. In which the Condescending Familiarities of Christ with the Soul, may indeed appear to be beneath the Majesty of God, as was Objected: but that there is a very good Ground to be found for such Condescensions, and Endearments, not only from the Mystical Song of Solomon; but also from many other most Emphatic Passages of Holy Scripture, even as well in the New as in the Old Testament. Which besides is Confirm’d by the Experience of several Holy Souls in this Present Age; as it has been also, more or less in all the Ages of the Church. And for what herein may otherwise appear to be against the Truth of the Scriptures, it has been sufficiently Consider’d.
Q.4. What manner of Man TAYLOR is in Solomon’s Porch, Pag. 5. line 1.
The Wondrous Taylor now revolves again.
Answ. This was Mr. Edward Taylor, an English Gentleman, who the latter part of his Life liv’d at Dublin in Ireland; retiring from the World, and giving himself up to Contemplation, and to the serious Pursuit after Divine Wisdom: where he Dyed about the Year 1684. His Manuscripts being preserved by the Care of a Friend, and brought over into England, there was Printed in London, in the Year 1690, a Book under his Name, bearing this Title, Jacob Behmen’s Theosophick Philosophy Unfolded; in Diverse 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 Abridg’d. And Answers given to the remainder of the 177 Theosophical Questions, which were left Unanswered by him, at the time of his Death. He was a Person of singular Modesty, of a sharp wit, and of great Eloquence, He lamented much the Rents in Christendom, to the neglect of the Life and Power of Religion: And therefore Lived and Dyed in Communion with the National Church. But the best Taste of the Spirit is to be had from his Excellent book; and more particularly, from his Divine Meditations.
Q.5. Whether a True Philadelphian (according to Pag. 5. in the Diary, Vol. II. June 7.) be obliged to quit all his Offices, Calling, and needful Concerns for the Subsistence of his Family; against the Doctrine of A. W., viz. that every Christian is obliged to Work all the Days of his Life, for the Consummating his Repentance.
Answ. This Objection has been several times made to the Author, as against the Laws of Paradise; and has been by her several times Answer’d. Whereupon she has constantly declar’d herself, that it was never her intent to oblige any to give over their Professions and Callings, or to neglect their Necessary Concerns for the Support either of Themselves, or of their Family; without a special and express Call from God to retire from the World, together with a Faith of Dependence upon the Veracity of the Divine Promises, both as to Temporals & Spirituals. Neither are those who receive such a Call, and who have also Faith to Obey it, thereby excluded from all Labour: but they are oblig’d to Work, every one in their Lot, much more abundantly; till the Days of their Penitence be fully consummated, and they called to enter into the Rest and Joy of their Lord, He is a True Philadelphian that stands in that Lot, without the least Murmuring or Repining at it which the Wisdom of a God has appointed to him. But tho’ every one is not oblig’d to forsake the World in a litteral sense: yet every one is oblig’d not to be Solicitious for it; and to remember our Lord’s Advice to seek first the Kingdom of God.
Q.6. Whether or no those Visions, Manifestations, and Ideas, mentioned in the second Part of the Diary, Pag. 210. may be brought into Light? Or, if not, whether they be privately Communicable?
Answ. For fuller Satisfaction in this Point there need but to be Consulted, the Treatise of the Wonders of God’s Creation manifested in the Variety of Eight Worlds, as they were made Known experimentally to the Author. Which Book is but a more large Deduction of this most Remarkable Manifestation upon the 27th of April 1677, given her in Concurrence with her Spiritual Friend; who was sometimes very Wavering as to the Mystery of the Dead therein Declar’d: for whose sake it therefore seems in the first Place to have been given down; and that after that he had Prayed (Pag. 205.) for Resolution of those Difficulties and Objections, which clouded his Spirit, with reference to the Extent of Christ’s Victories. Concerning also the Reservatories here mention’d, there ought to be Consider’d what was since Publish’d by this Author, in her Ascension to the Mount of Vision, Printed A. 1699: and specially the Account §.XVII, concering the Children’s Kingdom. Besides which the Author has still some other Visional Openings, and Transportations in Spirit of this Nature, for the more clear elucidating of this saying of our Lord, John 14.2. which do at present lie by her: that may come hereafter to be Communicated to the Publick, when the Eyes of more shall be open’d to look into such sort of Mysteries, for the Glory of the Great Redeemer; and in the mean while she is not unwilling to impart whatever is in her Power, to the sincere and faithful Goodwillers, that may but any wise conduce to the Increase of Spiritual Knowledge, and the Propagation of Love in the Brotherhood. Neither doth she in this Place refer’d to, (which is to be observ’d) confine the Manifestations and Ideal Representations of such Hidden Wonders to her self Alone: but she insinuates that there were several in this manner specially favour’d by God. For her Words are, “Surely there are SOME standing in the Figure of the Body, whose SPIRITS have rov’d to and fro to see these several Mansions; with Spirits of all Sizes and Degrees, &c. And immediately before she saith: “To SOME it hath been given to see these several Heavens; which upon OTHERS cannot be Imposed, Pag. 210. Whence it appears that she did, at least, hint at her Spiritual Companion; and at his Admirable Treatise of the Angelical World, yet unpublished; in which so many Curious and Surprising Things are found, in relation to the various Heavenly Mansions, bearing an Analogy with Scripture, and specially with the Fabrick of the Temple.
Q.7. Who is that A.W. (mentioned Vol. II. Pag. 520. under December 29.) And, whether she hath Publish’d any Treatise, that one may be aware of such writings?
Answ. It was such a Person not unacquainted with the Author, being of Sincere Intentions, and one that waited also for the Consolation of Sion: but who being very Precipitate, and often hurry’d away by some External Considerations, was thereby the more subject to Melancholick Delusions, and to the Intrusion of false deceiving Spirits. She was a familiar acquaintance of the famous Quirinus Kuhlmann, that not many Years since was Burnt in Muscow; his Companion also being Condem’d to the same Death, but acquitted by great Interest made for him at Court.
Now the Caution that is here given by the Author, on this Occasion, is, that no Manifestations or Prophecyings are to be Heeded, which do arise from any other Center than that of the Kingdom of the Love, and the Pure Ministration of the Holy Ghost shed abroad in the Heart, and making it Conformable to the Meek Lamb of God: and that there ought to be a constant and careful Guard against Opening the Principle, or Center, of Wrath in the Soul, thereby to give an Entrance to Subtil Invading Spirits. And for as much as This was still a Lamb of Christ’s Flock, therefore every one ought to be exceeding Watchful against the Enemy; and to secure themselves against all his Wiles.
The Following are by another Hand.
Q.8. What can be the Meaning of the Transical Eternal Nothingness, which is mention’d in the Heavenly Cloud. Pag. 16. lin.21. Ed. 1701. And, How is the Entring into it to be understood, as the Medium of Knowledge and Sensation?
Answ. This is what the Mystics do call their Annihilation; which is nothing else properly but a Suspension, or Inactivity, of the Natural Senses, and Reflection; by means of a Superiour Overshadowing, or Illapse, of Divine Grace. By which the Soul, being possessed as in its most Central Ground, accounts All things as Nothing; yea it self as Nothing; before its Infinite Creator and Fountain, who comprehends all Being, all Essence, and all Existence, in Himself. When there is only a sudden Suspension of the Powers of Nature, which endures but for a little while; (as in the Case of Daniel in the Old Testament, and of St. Paul in the New) then it is call’d a Transe, or a Transical Nothingness. But when this Suspension is not thus Transcient, but being deeply radicated in the Souls Eternal Essence, is become Permanent and Habitual, tho’ not so sensible; then is this Mystical Annihilation perfect, and is call’d by this Author also an Eternal Nothingness. Now this Ecstatical and Perpetual Self-Annihilation is That, which is principally to be regarded in the Mystic Death, or Sleep; that is here so Fundamentally Declar’d by the Spirit of This Author. For until we first Throughly know our Selves to be Nothing, we can never be said to be Dead to our Selves, or to our Corrupt Nature. To Know that we Know Nothing, and Are Nothing, in our Selves is the Beginning of all true Knowledge and Wisdom. To Know that we Have Nothing, and Can do Nothing, from our Selves, is the Beginning of the Operation of Divine Faith in the Soul, from the Omnipotence of Christ; which Operates according to the Degree of that Real Knowledge and Wisdom, which are by Him introduced into the Essence of the Soul, when it is denudated of all former Ideas. This Denudation, or Stripping of All Things, and all Images, is the First and Main Point in the Process of Regeneration, and of Heavenly Illumination. And as without it there can be no certain Sight or Knowledge of any Thing, therefore is it even recommended in the Search after Natural Truths, by the best Masters of Reasoning. For as all Prepossessions against the Truth are agreed to have enter’d through the Senses, what can be a more proper Preparation for the Reception of the Truth, than a Cessation from all Sensitive Motion? And since what has enter’d through the Senses, by a false or imperfect Light, has been confirm’d and rooted in the Intellectual Part of Man; either by Deduction Thence; or by a too Precipitate Assent, without any Examination at all, or Deduction; what can be more Reasonable also than a Cessation in this Nobler Part, which has been so Vitiated with false and vain Conceptions, crowded with a Multitude of preposterous and broken Images, and distorted with weak and incomprehensive Ratiocinations? Sure it is here the highest Reason for Corrupt Reason to be still: that the Voice of the Undefiled and Eternal Reason of GOD may be heard. The Soft Whispers of the Divine Wisdom cannot possibly be distinguish’d but by the Souls entering into a deep Silence and Rest. Nor can this Unspotted Mirror of the Glory of GOD be ever look’d against by a Squint Eye: that is looking at the same time into a Glass fill’d with ten thousand Spots, while it would yet behold the Divine Ideas in the immaculate Light of Eternity. Wherefore it appears that the Entrance of the Soul into this State of Annihilation, or Spiritual Denudation, is the most proper Medium to attain unto Divine Knowledge, and Divine Sensation. For then only is the Soul Purify’d, both in Intellect and Will, by the Faith of Christ’s Operation in it: so that it Understands and Wills, Knows and Perceives, Sees and Hears, All, according to the Proportion of this Faith, and the Measure of its Life.
Q.9. What is the Unipotency of the Soul, which is mentioned in the Revelation of Revelations, Chap. 18. Pag. 83. l.1. And, what is to be understood by the Recovery of it?
Answ. This Unipotency is meerely the Omnipotency of CHRIST as in Union with the Spirit of the Soul. For the Human Soul standing united with GOD, in Christ, is thereby clothed with Divine Power; and is Mighty in God to Do whatever it Willeth; because it Willeth nothing but what God Willeth. And then in this Silence of the Soul arises that Faith, which is purely of God’s Operation: and which is most highly Magical and Miraculous, from the Mystical Incarnation of Christ, the Anchor and Author thereof. Wherefore we are told Afterwards (ib. 1. ult.) that in the WILL is the Highest Magick, when it is united with the WILL of the Highest. Now the Recovery of this Divine Unipotency, which was originally in Lucifer and Adam in their Creation; hence evidently appears to be the Restitution to that Primeval Union, which the Soul while a Virgin stood in with relation to the Divine Being: which is therefore call’d no less than a New Creation. The means of this Recovery is Faith in Christ, as Introducing himself into the Soul’s Essence.
Q.10. Why is the Spirit of Wisdom still represented as a Virgin, (both in the Diary and other Books:) And in what Sense is it to be understood, that her Disciples, or Children, are call’d Virgins?
Answ. There is a Matrix, or Generical Womb, which belongs to each World: and this contains under it every Specifical and Individual matrix within that World. And whereas there are two Great Kingdoms, Principles, or Worlds, of Light and Darkness, of Life and Death, of Purity and Impurity, of Incorruptibility and Corruptibility, of Love and Wrath, of Unity and Confusion, &c. so are there in each of these a proper Mother, or Matrix, to be Consider’d, as well as a Father; both Worlds and Kingdoms exactly Answering to each other, in a Parallel Contra-distinction. Without this no Generation can be of any kind. God is the Universal Father of all that are born after the Spirit, according to his Image. The Devil also is the Universal Father of as many as are born after This World, according his Similitude. There is a Seed of GOD: and there is also the Seed of the Devil. There are Children of God: and there are also Children of the Devil. There is the First born of GOD; and no less also of the First born of Satan: Christ; and Antichrist. And there is for certain both a Wonder in Heaven, and a Mystery in the Earth, for the perfection of This Twofold Generation. The Heavenly Wonder is the Universal Matrix of Blessed Souls, as the Earthly Mystery is of all Mankind in their present Lapsed State. The One is the Universal Mother of all that are Begotten after the Spirit; the other the Universal Mother of all Flesh: the one unspotted and undefiled; the other all over spotted, and defil’d with the Leprosie of Nature: Both sit as Queens, the one at the Conflux of the Superiour Waters, as the other at that of the Inferiour: the one Adorn’d with all Coelestial Riches and Glories, being Crown’d with Stars, and wearing a Solar Robe down to her feet; the other with all Terrestrial, being array’d with Purple and Scarlet Colour, and deck’d with Gold, and Pretious Stones and Pearls: the one Angelical, having the Wings of the Eagle-Cherub; the other Bestial, riding upon an Unclean Beast, the Great Beast of the Degeneration of Mankind: Lastly, the One a Virgin, and of the Heavens Heavenly; but the other an Harlot, and of the Earth Earthly, being the Mother of all the Formations, and Abominations, that have ever been, or ever shall be in the Earth. This Virgin is a Virgin Eternally: as that Harlot is an Harlot Eternally (Not in the Same Sense as the Former, but in a Sense proper to the subject). This Eternal Virgin can never be deceiv’d; neither doth deceive any Man: that Eternal Harlot is always herself deceived; and doth deceive every Man. For the Spirit of Wisdom, from GOD the Father of all Lights, leads continually into all Truth: and the Spirit of Folly, from the Earthly Imagination, vitiated by the Father of Lyes, seduces Always into all manner of Error. Which last is Solomon’s Foolish Woman, or the Mistress of Fools: whose Paths are Destruction, and whose Chambers are the Chambers of Death. And as the Human Imagination, under the present Depraved State of the Fall, lying expos’d to all manner of Pollutions, may most fitly be represented as a most Vile and Common Strumpet, tho’ never so finely and richly trick’d up; and is indeed that Strange and Foolish Woman of Solomon, whose Steps take hold on Hell: So the Pure Intellect, or Mind, which cannot admit into it any Material Images; lying only open to the Immaculate Light of GOD, and the uncorrupted Ideas of Heavenly Truths, and Beauties, therein contain’d; cannot be better set forth than by a most fair Paradisical Virgin; that is all Glorious within, how mean soever the Outward Appearance may be. And this Virgin, or this pure Essence of the Spirit of the Soul, being thus Irradiated by the Eternal Sun of Truth and Righteousness, says, My Son forget not my Law; which is the Law of Wisdom, and the Law of perfect Reason, whereby all Intellectual Beings arrive to the utmost Felicity and Perfection of their Nature: and it is by Obedience to this Internal (which is also an Eternal) Law, that the Path of the Just Man, who is properly Wisdom’s Child, is made as the Shining Light, which shineth more and more unto the perfect Day; than which nothing can more admirably express the Gradual Augmentation of the Spiritual Light, enlightening the Mind of All that do attend to it by Abstraction, and Recollection from all Outward and Imaginary Objects. And thus the Soul by Abstracting from the Imagination, becomes a Virgin (or is Purified from the Flesh:) as by sinking into it the Soul appears before God in the form of a Whore; or an Adulteress (being made Captive to the Flesh.) Hence every true Child and Disciple of Wisdom, being by Holy Abstraction and Spiritual Mindedness set free from the Law of the Flesh, which is the Law of Death, is call’d also a Virgin: and by being brought hereby into the full Liberty of the Law of the Spirit, which is the Law of Life, is made an Immortal Virgin, or an Angelical Virgin.
Q. 11. Why also is this Spirit of Wisdom everywhere Represented as a Female Virgin, when yet it is expressly said to be a Male, no less than a Female one (as Rev. of Rev. Chap. 15. p. 55.) And why on the Contrary are the Virgins of the Apocalypse Represented as Masculine, not as Female Virgins?
Answ. The Soul which is neither Male, nor Female; or, if you had rather, which is both Male and Female; doth yet Universally take a Female Appellation. So likewise all the Graces and Vertues, with all the Attributes (Communicable and Incommunicable) of the Divine Nature; in which nothing would be more absurd than to imagine any distinction of Sex. Nor is it without all Ground, even in Nature that the Soul is Figuratively Represented rather as a Female, than as a Male; since it ought not to be so much Active, as Passive to the Influx of the Divine Being: and must be in subjection to Christ its Head, and Original Life, if ever it recover its true Native State. For the Desire of the Soul is towards her Husband: and he must Rule over her, whoever he be. The Soul that is Espoused to GOD, submits her Desire to God’s Will: and He Rules over her, so that she is hereby made the Kingdom of God; according as an Antient Father of the Greek Church doth neatly say of the Wife, that she is the Kingdom of the Husband. So on the contrary, the Soul that is Espous’d to Satan, has thereby captivated her Desire in obedience to his Will: and he then Domineers over her, so that she is made, by this her voluntary Submission, the Kingdom of the Devil; or the Kingdom of Hell may be said to be come within her, and to her. Accordingly not only that most Mystical Book of the Canticles, as to the Whole of it, with most of the Antient Prophets, do elegantly express this Female Relation of the Human Soul; but even the Apostles do urge it in their very Argumentative Discourses; and Christ himself in several of his Parables, which contain the Mysteries of the Divine Kingdom, doth suppose it both in an Aggregate Number of Souls, and in each Individual Soul singly. If then the Human Soul (both in an Individual and Aggregate Sense) be represented by the Holy Ghost as under a Female Capacity, with respect to God, and to Christ; certainly nothing could be more Proper than so to represent the Superiour Spirit of the Soul; which bears the nearest Relation to the Deity, as manifested to it in Christ. Wherefore the Spirit of Wisdom as communicated from the Father of Spirits and Lights to the Soul, according to its most Supernal and Central Ground; and Incorporating (if one may so say) with the Soul, for Ghostly and Angelical Generation, is to be Consider’d, rather under a Female, than under a Male Determination. Now when the Soul is made a Virgin by the Inhabitation of the Heavenly Wisdom, then is the Kingdom of God truly in the Soul, Paradise is open’d in its Properties, and being made an Heavenly Virgin by the means of this most Immaculate and Virgin-Spirit, is receiv’d and own’d by CHRIST as his dearest Spouse. And this may in part suffice to shew the Reason of this Appropriation of the Name of a Female Virgin to the Divine Wisdom, as Operating in Man: and with regard to the true Ground and Basis of the Regeneration of Human Nature, laid down in the Scriptures.
But since it is here further Demanded, Why then are the Israelite Virgins, mentioned by St. John in the Revelation, not represented as Female Virgins, but as Masculine, being said to be such as were not Defiled with Woman? to this it must be Answer’d, that it is done with a different Respect, and not without a very good Ground; which will easily appear to every one that shall consider the Same. For it is plain, that no more is meant hereby, but the full Restitution of these First Fruits to their Primeval Dignity, or State in Paradise, as before the Fall. This Restauration of Paradise, or the Paradisical State, is well represented to us, by a Translation or Redemption from the Earth; and by being Redeemed, or Separated, from among Men, living here in a Mixt principle of Generation and Corruption: which is therefore also set forth by an High and Holy Inclosure, oppos’d to Mount Sinai, in the Wilderness, (which typifies out this World) whereto none likewise were to approach near that were defiled with Women. And it would have been most improper to have delineated this Paradisical State Renew’d, by Female Virgins alone; the Male being the First in the First Paradise; for the Male was without the Female, but not the Female without the Male: Or, by Females and Males together, because this would not agree to that Angelical State of the Resurrection, which is declar’d by out Blessed Lord; in which all Relations of that Kind must utterly cease. Whence it follows, that this Representation could not be but by Masculine Virgins alone: in whom also the Female is included, as well as the Male, according to Universal Prescription; which generally supposes and comprehends the Female with the Male, without making an express and determinate mention.
But moreover if it be consider’d what a Masculine Virgin Adam was, before he fell Asleep in Paradise, and before the Separation and Formation of the Woman, through whom the Great Transgression enter’d; there will be manifested the Deepest Ground both for one, and for the other: And there can be no longer any manner of Doubt, either why the Spirit of Wisdom should be Figur’d out (as the Second Eve) like to a Female Virgin; or the Followers of the LAMB (as the Second Adam) in the Regeneration, as Masculine Virgins.
Q. 12. Why in the same Book is Wisdom call’d a Goddess (Chap. 16. Pag. 59.) and God’s Bride, (Pag. 56, 60.) and both therein, and also in the Revelation of the Eight Worlds, made to be the Mother of all Angelical Generations; and not only so, but even of Christ too, as to his Eternal Sonship?
Answ. 1. For the same Reason that the Divine Nature is in Scripture frequently attributed to Angels and Princes; from the participation only of some Ray of it; surely much rather may it be Ascrib’d to That which is the express Lustre and Reflexion of the Whole. 2. Neither is the Divine Wisdom positively so call’d, but only relatively, as taken into God’s Bosom, (ibid.) or as the Bride of God. Nay, It is not actually call’d so, even with this very Relation; the Author only Asserts that this may be. Nor may this be, according to the Author, in Any, or in an Absolute Sense; but only in one Limited, that is, in an high and sober sense, as she expresses it.
Now as in GOD there can be (in a Low and Humane Sense) neither Male, nor Female; and yet He is the Perfection of Both, and the Head and Fountain of All Variety: so also is this Holy Virgin Nature of Wisdom, neither properly Male, nor properly Female; for she is (as this very Author has before well expressed, Pag. 55.) both Male and Female for Angelical Generation. This Virgin therefore being Both, may be equally call’d by Both: And there can be no Absurdity in this Female Denomination of the Divine Being thus Applied, being Legitimated by the Prophetical Writings; but above all the rest most eminently by Solomon. Now what can be most properly call’d God’s Bride, Mate, and Consort, than that which he possessed in the beginning of all his Manifestations, That was by him as a familiar Companion; and was daily his Delight, rejoicing always before him, and sporting in and with the Works of his Creation? Whence this Virgin Undefiled Nature, as beaming forth from God, may not unfittingly be termed the Matrix of all Heavenly and Angelical Births: as the Earth is call’d the Mother of all Mortals; and the Coelestial Jerusalem the Mother of all the Faithful. And whereas, It is said also to be the Mother of Christ before all Time, hereby is to be understood, that He in his Pre-existent State, (as Subsisting in a Distinct and Organiz’d Form,) was not only Originated from the Fiery and Masculine Tincture, Source or Principle of the Deity; but likewise from the Watery and Feminine, or the meek Essence of the Eternal Water of Life, and Light of Eternity. This is call’d God’s Glance, (Heav. Cloud. P. 16. Ed. 1701.) or an Ideal Light, or World, glanced forth from the Deity, in which all things are known, Heard, and Seen in a Supersensual Manner: and Christ is said to be the Son of God, as having in Him in the Fulness of the Divine Being, comprehending both these Tincutres or Natures, in a Manifestative Form; and as Eternally Generated through this Divine Glance, and Manifesting Himself through all the Works of Creation.
N.B. But moreover it ought to be Observ’d, that the Author doth Here expressly Condemn such a Deification of Saints, and of the B.V. Many, which some do Hold, or are Thought to Hold: and doth intirely disallow the giving the Title of Queen of Heaven (or Goddess) to any Creature, tho’ never so High, or Blessed; as an Evil and Sinful Thing. And with Relation to the Abuse Committed (or Suppos’d) on this Side, the Sense of the Author is Principally to be here Taken.
Q. 13. What is the Manchild (mention’d in this Book, P. 55, 56.) whom this Divine Virgin brings forth, to repossess all what Adam lost of the Paradisical and Sionitical Kingdoms?
Answ. It is Christ in us, according to the Author’s Sense in that Place: or a Virtual Participation and Communication of the Divine Nature in Christ; by which a Real and Substantial Birth is form’d within us, in Conformity to Him, who is our Head and Prince. So that as Adam was the Head of the Human Race under the Fall, by Human Generation: Even so is Christ the Head of All under the Restaruation, by Divine Generation. And thus only is He in us the Hope of Glory. Now as there is a Growing up to the Measure of His Stature, so will the Glory, and Kingdom, be Revealed.
Q. 14. Why is this Divine Virgin said to be both Male and Female, for Angelical Generation?
Answ. The Divine Wisdom is communicated to Man for Angelical Generation: or that he may be regenerated into an Angel; by the powerful Going forth of the Eternal Word of Wisdom, as a distinct and Glorious Birth within the Regenerated Man. Wherefore as the Angels are neither Male, nor Female, but Both, (as possessing the Male and Female Tincture United, and Undefiled:) So the Holy and Virgin Nature of God’s Wisdom, which doth Generate Angelically, cannot be properly Male, or properly Female; but must needs be Both in One. Otherwise there could be no Production of Angelical Virgins. There is no Angelical Virgin in whom there is a Separation or Disunion of the Heavenly Fire from the Heavenly Water. Which is well to be heeded.
Q. 15. Why is the Name of Magi, or Magicians attributed to those of this Angelical Generation, in so many Places of this Author’s Writings?
Answ. The Birth, or Effect, of this re-introduced Virgin Nature into Man, is term’d MAGIA by this Author; which is otherwise defined by her the Creating Power of the Holy Ghost. Accordingly a Magician, in this Pure Sense, is one in whom this Angelical Generation is already Perfected, and in whom the Holy Ghost works freely, without any Resistance of the Creature, after an Invisible Manner, Creating and Forming all things according to their Perfect and Spiritual Models. A Magus is by Interpretation a Priest in the Persian Tongue: and such an one it here signifies, being immediately Ordained of the Holy Ghost. And this Magia Order of the Priests of the most High God, according to this High Ordination, and Special Unction is call’d by this Author the Order of Melchizedeck, in conformity to the Royal Priesthood of Christ the Head of this Order. And for as much as He that Sanctifieth, by entering into the most Holy Inward Place, and they that are Sanctified by Him for this Order, are One; therefore is He also reputed the Priest, and Mediator between God and Man.
Q. 16. Wherefore is it said, that there may possibly be Some who have passed through the First and Second Orders, without making much Noise, and are ready to enter into the Third Order of Priesthood? And, Wherefore is there so much Labour then taken by Some to Publish this, both by Printing and Preaching; when this may be, and no great Noise hereof made? See Chap. XXVIII. Pag. 155.
Answ. It is Asserted by this Author, that the passage through the Lower Orders of this Holy Priesthood is an Inward and Secret Operation; and consequently the Persons so Passing may be Secret and Unknown, when they shall be call’d to enter into the High and Royal Order of Melchizedeck; for a more Publick Manifestation of the Reign of the Holy Ghost. But it is not all maintain’d, that every one that is call’d up into this Order must be before perfectly Unknown, or a silent Recluse from the World. And much less it is maintain’d, that it is positively Unlawful for any under the Inferiour Order, to Minister (either Privately, or Publickly) according to the Measure of the Grace which they have Receiv’d. And still even much less can it be Unlawful, if there be not only such a Measure of Special Grace given wherewith to Officiate; but there be also Believ’d to be a Positive Encouragement and Command so to do. Now This, upon Examination, will haply be found to be the Case in Hand.
But furthermore in Answer to this Objection, the Author doth Here expressly Declare, “That though this be carried on Silently, and Hiddenly without making a Noise, after the manner of the Conception of John the Baptist, whose Mother hid herself for Five Months, till she knew of a certainty that it was really so, as had been Foretold by the Angel; so it is necessary that this Holy Conception of Christ’s Priestly Birth in us should be secretly kept and nourished in its own Blood-Life, till fully quicken’d it be, and in a good Readiness to Break forth, and to shew it self with the Budding Rod of Power; thereby demonstrating that it is of the Order of the Royal Priesthood: Yet this doth not Prohibit the Forerunning of a Promise, or Prophesy which relates thereunto, even though the same be Publick; for hereby a Ground of Faith is given for the taking hold of such a Prophesy or Promise tending here unto, whether in General, or in Particular, So that as Elizabeth conceiv’d by Faith; upon this Consideration may the Declaration or Sound go forth first, to lay hold on such prepared Souls, for exciting in them a Faith Answerable. And as it is not said that she conceal’d her self any longer than Five Months, so it is not of necessary obligation for Every one to be Silent, and Retir’d until the Full Term of bringing forth this Mighty Birth, which shall make way for the LORD’s Glorious Appearance. And this indeed will be the Consummation of all these Working Powers in the Divine Mystery, that must give the Sign of his Coming, First in Spirit, and Then in his Glorified Personality. Unto which Blessed Day let us Hasten by all Preparation; through Sanctification, and the Renewing of the Powers of the Holy Ghost. Even so come Lord JESUS: Yea, come Quickly.
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An Extract out of the Sentiments of a Friend upon this Book, Written to the High Dutch translator thereof A.D. 1694. and afterward inserted in the Theosophical Transactions. Novemb. V. p. 253.
---Thus will the Revelation of Revelations of our Lead meet with unlike Readers, because it unfolds deep Mysteries, which no Reason can fathom in its Center. SOPHIA is Known only by, and acquainted with the Children of the Inward Light World; and suffers not her self to be uncloathed by any unregenerated unchaste Heart. She Kisses but her own inward Fire-Ground: for she is God’s chast Marriage or Bridal Bed. Faith is now a-days not more understood, and known as a Magical Fire, Power, and Husband of SOPHIA; but is looked upon as an Opinion and Imagination. The Beast is taken for the Pope; and not the Soul in her own Self-will. The Seven Heads are taken to be Rome; whereas they point at the Seven Forms of Nature. Satan is made to be the Devil without; who is the Selfishness in us. Hell is the Abyss and Darkness, or the First Principle in Flesh and Blood, and the Worm of the Soul; and it is placed in the Center of the Earth. The Kingdom of Christ is the Supream Government of the Light World over the Soul, when the two Fires united into One; out of which Sophia flames, and shines in the Light World, and displays her Beams even into the Out-birth, which is expected Outwardly in the World. And thus it is with all the Mysteries of the Revelation of John, and with Lead’s published Declaration upon it. Therefore whosoever is not able to read his own Book with three leaves, will also not be able to read that with Seven Seals, &c. If God should be pleas’d to intrust any with the Apocalyptical Key, then the Magical Sense would Simply and nakedly be laid open.----
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