514 
NOTES AND QUERIES. 
[2nd §, No 26., June 28, 56, 
best he could —as a stammering, timid, unlettered child, 
the opening panorama of the divine wisdom, set before 
his internal vision. He narrates the circumstances and 
ground of the angelical creation; the fall of the chief of 
the three hierarchies thereof, and the direful effects which 
ensued thereupon in eternal nature, (by their unbalanc- 
ing of its seven equipoised powers or forces;) and the 
thereupon creation of this material, temporal system, 
(from the condensed, compacted, dark, fiery, fluidic, spoiled 
materiality and galvanic powers, of the spiritual, an- 
gelical world, good as well as bad,) as the first act of the 
curative process of the thus originated evil in nature. The 
narrative was broken off, by violence, before the author 
came to the creation of Man.— This piece should not be 
perused till the reader is pretty conversant with J. B.’s 
other works.] A.p. 1612. 
2. “ De Tribus Principtis cum Appendice. Of the Three 
Principles or Worlds of Nature, with Appendix.— De- 
seribing the Eternal Birth of Nature, in its Seven Pro- 
perties, and ‘'wo Co-eternal Principles, also this Third 
Principle, and the Creation of All. Things. Lastly of 
Man, as the Crown and Comprehension, or Developed 
Central Divine Idea of all, and therefore a true Lord and 
Prince over All. His Fall, with all the circumstances of 
it; and his Redemption, by virtue of the ‘Mystery’ and 
Process of Christ. With a concurrent evangelical ap- 
plication of the truths developed. .p. 1618.— [Herein 
Man’s creation is declared, from which it appears, that 
Man is the noblest being in the universe of God. That he 
is the primal centre, the immediate abode, habitation, 
organism, and personal medium of Deity, who, as the 
triune, incomprehensible, universal power, or Spirit of 
life —a mere goodness, light, and truth, has no form nor 
visibility but in Man — understand, the Virgin Man, as 
created, and as restored and glorified in Christ. (Oh, 
Man! Srerk anp Know Turyseur.)— In this work Man, 
(who was‘created as the instrument by which God would 
heal the disordered, corrupted body of Nature, and restore 
all to its primitive perfection,) is circumstantially de- 
scribed, in his original creation, his fall, and his re- 
demption, by the “mystery of Christ ;” who, as a second 
Adam, or Man, came to heal and restore the first ruined 
Adam, and to effect all that, which the Deity would have 
had accomplished by him. — A knowledge of theosophic 
science, as of the experimental philosophy of anznal 
magnetism, is, however, essential for a due apprehension 
of these deep mysteries of nature and magic. | 
3. “ De Triplici Viti Hominis. Of the Threefold Life 
of Man, according to the Three Principles. That is, as 
the generated Idea, or Supernatural Image cf the abyssal 
tri-une Will-spirit of the Deity — the VirGin Soruta, in- 
carnated in, and clothed with the Eternal and Temporal 
Nature.— And from the relations of Man’s present state of 
grace and nature, setting forth his practical duties and 
obligations, in order to the regeneration, and attainment of 
the prerogatives of his glorious redemption. A.D, 1619. 
4. “ Psychologia Vera cum Supplemento. Forty Ques- 
tions concerning the Soul of Man, Answered, with Sup- 
plement. —In the Answer to the First Question, is pre- 
sented a Symbolical Diagram of the Wonder-Eyx of the 
Divine Wisdom, the supernatural Abyss or Habitation of 
the Tri-une Deity; with the Central Generation therein, 
(by the Father-Will of the Trinity of Deity, ) of Eternal 
Nature, with its Two co-eternal Principles of black 
Darkness and lustrous Light, and this exgenerated Third 
or mixed, temporal Principle understood therein. A.D. 
1620. [Understand these two eternal principles, of positive 
and negative, the nay and the yea of the speaking tri-une 
Word of life, the Supreme One — that they together con- 
stitute Nature, or eternal Nature: not the dark world 
alone, which is termed the ground or root of nature, but 
both principles together, in perfect, indissoluble union. — 
By the fall of angels, (through the perverse, obstinate 
misuse of their free, uncontrollable will, — who had their 
life and being, or qualification in this eternal, or divine 
nature,) it came to be discovered or experienced, how the 
majestic visibility or “glory of God,” or “ kingdom of 
heaven,” has this darkness as its basis or ground, and 
how the life of this dark principle in itself, is a life of the 
most horrible wrathfulness, anguish, falsehood, and 
misery. And hence arose the Scripture and theological 
term, God’s wrath, or the wrath of God— signifying, not 
that the will-spirit of the Deity is wrathful, or capable of 
wrath, for he is the one only good, pure, and lovely, the 
unchangeable love; but that in bringing forth his ineffa- 
ble, intellectual, will-spirit into a perceptible essence or 
nature, a something sensible to creatures, by desire, — this 
desire, as such, must be the very opposite, or contrary 
spirit to his own Being of gentleness, peace, delight, 
holiness, happiness; and by possessing which, bis real 
goodness, loveliness, holiness, light and truth become 
manifest in a triumphing, glorious life. This twofold life 
is then Nature, eternal Nature, the “divine nature,” in 
which all eternal beings are created to live, and enjoy the 
divine happiness :—though alas! how many will frustrate 
the divine intention, and render ineffectual the divine 
benevolence toward them in the sufferings and death of 
Christ; and so fall into the dark, inferior, unregenerate 
principle, or eternal root of Nature—the life of all misery. | 
5. “ De Incarnatione Verbi, Partes tres. — Part First. 
Of the Incarnation of Jesus Christ the Son of God. That 
is, Concerning the Virgin Mary, what she was from the 
Original, and what kind of Mother she came to be in the 
Blessing * and Conception of her Son, Jesus Christ; and 
how the Eternal Word is become Man. — Part Second. 
Of the Suffering, Dying, Death, Resurrection, Ascension, 
and Glorification of Christ, as the first and second Adam. 
And why we must all follow him in the same Process, and 
Way thus opened for us, back to the Throne of God. — 
Part Third. Of the Tree of the Christian Faith; shewing 
the whole Christian Doctrine of Faith and Practice. 
Wholly brought forth out of the Supernatural Centre, 
through the Three Principles. A.p. 1620. 
6. “ Sex Puncta Theosophica, Containing a Description 
of the Life of the Supernatural Wisdom and Abyss of 
Deity, and of that of the Three Principles of Nature, 
also of each Principle as in itself. Shewing how Men 
should seek, find, and know the Ground of Nature.”— 
7. “ Sex Puncta Mystica. Clearing up certain deep 
Points involved and not resolved in the foregoing Dis- 
sertations. —8. Mysterium Pansophicum. A further di- 
versified deep Consideration concerning the Heavenly and 
Earthly Mystery of Nature, and of the full working and 
fruition of the life of the Latter. a.p. 1620. 
9. “ De Signatura Rerum. Shewing the Sense, Virtue, 
* T beg leave respectfully to observe, that it had been 
well if the recent Synod, held at Rome, had condescended 
to look into this author’s demonstration, and revelation of 
the ‘mystery of Christ,” previously to issuing forth to 
the world the Dogma it recently propounded, of the 
immaculate conception of the Blessed Virgin Mary. Her 
high Blessedness and inward reconstitution, whereby she 
became interiorly, as highly graduated as Adam when he 
was breathed forth out of the womb of Deity, and nothing 
could be higher, (so qualifying her to be the mother of 
the throne-prince of eternity, the “man Christ Jesus,”— 
God and man,) took place only on her acceptance of the 
divine salutation, through the angel Gabriel. —The loan 
of a copy of this Book of the Incarnation was offered to 
the Synod, at the time of its sittings, by the Writer, 
throngh the agency of the See of Rome in this country, 
but was not accepted, or the offer overlooked, though ac- 
knowledged. 
