Vertuous in my behaviour but its heart is the Covetousness that is the Wolfe and devoureth the Labour and Sweat of the Miserable 32. It lifteth it self up above all it * Or studieth searcheth and diveth daily into the Wonders of God contriving how is might †Seem Wise Vnderstanding and Holy flatter and play the Hypocrite It sheweth it self Friendly Courteous and Modest as if it were a Virgin full of Modesty and Chastity and yet is a perfidious Whore and hateth in the heart all * Honesty Modesty Vertue Chastity and Righteousnesse 33. It is a continuall Enemy of Love and Humility whatsoever is simple and plain it disesteemeth or despiseth that and yet compelleth the Simple under its yoak It saith to the upright honest Man thou art My Dog I will hunt thee whither I list 34. Thou art Silly and Foolish I am Wise Prudent and Politick and is it self the Greatest Fool of all it fools and jests away God and the Kingdome of Heaven for a little whiles Lust of the Eye It plungeth it self into Darkness and putteth on the Mantle of †Cumbering cares and irksomenesse Anguish 35. The Second Power or Vertue of this King Falshood is Covetousnesse that draweth all into it self and darkeneth Prides Glistering Garment it forceth Evill and Good one among another to it and conâ—tantly filleth Pride or State full 36. And when it hath filled that then it taketh its Sonne Envy and vexeth and tormenteth Pride therewith so that it hath no rest or quietness in its Glance or Lustre Envy Stingeth in the desirous Covetousness as if it were Mad and Senseless It tormenteth and plagueth the Pride Day and Night that it is never at Rest 37. The Covetousness is the right filthy durty swinish Beast it desireth more then it may or Can devoure its Jawes stand open day and night it suffereth not Man to Rest and plagueth him alwayes in its sordid basenesse so that man hunteth after Earth and after those things which the Earth affordeth without any Mans Covetousnesse there belongeth only Labour to it and no Covetousnesse 38. Covetousnesse Plagueth it self and is its own Enemy for it filleth it Self with woe and disquietnesse and darkeneth and obscureth Mans understanding that he cannot apprehend that All cometh from the Divine hand it maketh Mans Light of Life dark it consumeth the Body and bereaveth it of divine Sense Perception and Glory 39. It casteth it into the Grave of Death and bringeth it into the Temporall and Eternall Death it attracteth dark Substance or Matter into Mans Noble Image and Maketh of an Angell a fierce wrathfull Devill It Createth or awaketh the Turba over Soul and Body and is the abominablest and ugliest Beast in the Abysse of Hell for it is the Cause of the Source or Quality and Pain or Torment without it might no Source or Torment Exist 40. It maketh Warre and Strife for it never letteth it self have enough or never is satisfied If it had the whole World yet it would fain also have the Abysse for there is no place * Born Prepared or Created generated for its Rest 41. It buildeth Countries and Kingdomes and breaketh them also againe and driveth Man into meere wearinesse toyle and unquietnesse it is exactly the Devils Heart and Will for Pride is the fine brave Spirit which sprouteth out from Covetousnesse 42. It is the fair brave Childe that there should possesse Heaven but Covetousness hath made it a Bastard and hath introduced it into †Rev. 17.5 Babell into the Mother of the great Whoredome upon Earth There Pride alwayes playeth the Whore with Covetousnesse and is but a Bastard in the presence of God 43. It cannot possesse the Kingdome of Heaven it maketh or hath its Kingdome of Heaven upon Earth it lyeth in Whoredome with the King Falshood which taketh all its Labour and giveth it to the Four Elements of the Devill in the Dark-world and thither must also Pride together with Covetousnesse follow after when the Anguish breaketh the Covetous Sack 44. It is indeed so very Religious Pious and Sincere and yet taketh its Covetousness with it into the Abysse that yet the Pride may have its Joy therein 45. As a Fool in his Fools Coat which toyleth and vexeth himself that he might bring forth Folly and please his Spectators in that he is so senslesse a Fool In like manner also Pride and Covetousnesse is Gods Foole and the Devills Jugler who hath his Joy therein that he can make of Gods Image a Fooles Image 46. The Third Power or Vertue is Envy in the Four Elements of the Devill in the Kingdome of Falshood that is a Sting it rageth and raveth as an Evill Poyson it Can remain no where and hath no place of its Rest 47. It s Mother the Covetousnesse letteth it have no Rest it must continually rage and rave it must enter into that in which it was not generated it is the Mouth of Covetousnesse a constant Lyar and Defamer and Disgracer of others it stingeth into its Neighbours Heart and woundeth it 48. It devoureth it self for very poysonous hunger and yet never hath enough it maketh disquietnesse without limit or Measure it is the greatest Poyson and the Eye of Hell the Devill seeth Man therewith into Soul and Body Nothing is like to it 49. It is no Fire but the sting of the Fire it is the Author of all Evill or mischief and yet findeth no Rest the more it driveth on the more senslesse and mad it is it is a tainted Poyson it needeth no Substance yet it rageth in the Substance 50. It maketh Man more then senslesly mad so that he desireth to rage and rave against God It is Hells and the Anger 's Essence it maketh of Love the greatest Enmity it affordeth Nothing to any and yet is it self a famished Nothing 51. This is the Devils Will-Spirit that Man which taketh it into his Lodging he taketh in the Devill together with Gods Anger for it bringeth the hellish Torment and Woe it is the Eternall Enimicitious Plague and disquietnesse and destroyeth the Noble Image of God for it is Gods and All Creatures Enemy 52. The Fourth Power or Vertue in the Four Elements in the Kingdome of Falshood of the Devils is the Anger the Malice or Wickedness that is the right hellish Fire the Anger becometh generated between the Covetousness and the Envy 53. It is the Envies Fire and Life That which the Envy cannot bring to passe that the Anger bringeth to passe The Anger taketh Body and Soul together and runneth as a raging Devill will murther and break or destroy all 54. It runneth against Walls and Forts And though perhaps it bursteth it self yet it is so raging like a Mad Dog who bites worries and killeth all it is so poysonous venomous and spitefull in its anger that what it cannot overpower yet it poysoneth venometh or spiteth 55. This is the Right * Podâ—gra Gout of the World when
the Eternall Nature 21. Outward Reason supposeth when the outward Eyes Seeth a thing that is all there is no other Seeing More indeed it is bad enough when the Poor Soul borroweth the outward Looking-Glasse and must make shift to help it self only with that But where will its seeing remain when the outward Looking-Glasse breaketh wherewith will it then see With the anxious Fire-flash in the Abomination in the darkness It can see no other where 22. Therefore it often cometh to passe that when the poor captive Soul discovereth or descrieth it self in the inward Root and thinketh what will follow when the outward Looking Glasse breaketh that it is horribly terrified and precipitateth or casteth the body into Anguish and doubting 23. For it can no where discover where its Eternall Rest should be but it findeth that it is in it self in meer unquietness moreover in darknesse and hath the outward Looking-Glasse only as it were borrowed 24. For while the Soul sticketh in this outward Body it may indeed make a shift to help it self with the Sun-Looking-Glasse for the Sun hath in its Root the inward Fire viz the Principle of the Father 25. From that very Fire it getteth a Glance or Looking-Glasse which is a cause of the Essence of the Body so that it can in this Earthly transitory Life be in Joy But when the outward Looking-Glasse breaketh then that is out or extinguished and the Souls fire goeth into the house of Sadness or Sorrow viz into the Center of the Darkness 26. The Soul hath in the Time of the outward Body Three Looking-Glasses or Eyes of all the Three Worlds and into which Looking-Glasse it inclineth or turneth in it self out of that it seeth but it hath no more but one as to the right of Nature that is the Fire-Flash viz the fourth Form of the Dark-world in the Place where the Principle ariseth where the two inward Worlds sever themselves one into the Darkness the other into the Light there is its Eternall Originall 27. Into which World now it introduceth its willing in that same it receiveth also the Substance viz a Spirituall Body for that very Substance becometh to the Souls-Fire a Food or Matter of its burning 28. And therefore hath God introduced the Soul into Flesh and Bloud that it might not so easily be capable of the fierce wrathfull Substance also it hath its Joy the while in the Sun's Looking-Glasse and rejoyceth it self in the Sydereall Essence 29. And 1. The Light-world standeth in its right Fire viz in the first Principle presented to it 2. The Dark-world in the Fire Root But 3. the outward Elementary World in the Starres-sources or quality where between moveth the Great Mysterie of the Soules-Fire In which World now it uniteth and giveth up it self from the same it getteth Substance in its Imagination 30. But seeing with Adam it hath turned it self into the Spirit of this World and brought its Imagination thereinto therefore now its highest desire standeth in the Sun 's and Starre's source or quality and draweth with the same the Spirit of the outward World with its Substance of the four Elements constantly into it self and hath its greatest Joy therein in which it is a Guest in a strange Lodging for the Abysse standeth under it and it is in great Danger 31. Now saith outward Reason Hath God indeed Created it in Flesh and Bloud in this outward World What hurt may that doe it 32. This Reason knoweth no more of the Originall of the Soul then a Cow doth of a New Barn-Door which looketh at it and supposeth it to be somewhat strange And so also the outward Reason supposeth the Inward World to be some strange thing 33. In findeth or perceiveth it self in the outward World and hunteth after that which the outward World hath and yet it findeth in it self the Inward World which continually * Or chargeth complaineth against the Soul before Gods anger Moreover it findeth also the Light-world whereinto the Inward desires of the Soâ—ls Principle look back 34. It findeth indeed the longing after God but the outward World †Wichret hindereth that and covereth it so that the desire after Gods World may not kindle the Fire in it self For if that were done then would the Light-World become Manifest â—n the first Principle and the Noble Image of God would become Manifest 35. The Devill also hindereth this who possesseth the Root of this World in the Souls-Fire and setteth alwayes Evill Earthly * Things Matters or Doings Substantiality before the Soul or stirreth indeed the Root in the Center of Nature in the fierce wrath so that the poor Soul either kindleth it self in the Anger-fire in the Evill poyson source or quality or else kindleth it self in the Anguish and doubting of Gods Love And there he hath gotten the Day or the Game 36. And setteth before the Soul outward Might or Potency Authority and Honour also the Glance Lustre and Pomp of the outward World and there the Soul biteth at that and Tickleth it self therein with or by Imagination And yet it cannot rightly enjoy the same for it is only a borrowed Looking-Glasse 37. Thus the poor Soul becometh drawn away from Gods Light and sinketh alwayes into perdition viz into the dark House of Misery in the Dark-world And that Adam procured and Cook't for us when he introduced his delight or Lust into the Earthliness And thus now the poor Soul Swimmeth in the Earthly Flesh and Bloud and Continually eateth of the Tempting Tree of Evill and Good and is vehemently drawn by both and the Serpents Monster sticketh in the Midst in the Source or Quality of the fierce wrath and Continually bloweth up the Anger and the fierce wrath 38. And then can the Noble Lilly-Twig or Branch no way recover it self or draw breath also often not know it self it becometh often times overwhelmed with the fierce wrath of Evill or Malignity so that it is as if it were quite perished and it were also perished if the Looking-Glasse of the Deity did not stand presented to it wherein the willing-Spirit of the poor captive Soul may draw breath and recover it self again and generate therein again 39. For * NOTE in the Looking-Glasse of the Light-world standeth the becoming Man or Incarnation of Jesus Christ presented to the Souls Spirit And the Word that became Man standeth in the Sound and is stirring the Souls-Spirit CAN therein draw breath or recover it self and new generate it self else it were often past help with the poor Soul when it did plunge or drown it self in the Anger and in the poyson of the Dark-world 40. Thus we understand in the Ground what the perishing or Perdition of the Noble Tree viz of Gods Imâ—ge is namely this viz 41. The whole Man is in its Substance the Three Worlds The Souls Center viz the Root of the Souls-Fire holdeth in it the First Principle viz the right Fire-world And the Noble
also the several Epistles and Gospels and the wonderfull Mysteries contained in the Scriptures belonging to them As in the second Commandment he hath followed the way of the Lutheran Catechism which as in the Romish Liturgy leaves out that which is our Second according to Calvins Reformation and truly agreeable with the twentith Chapter of Exodus out of which it was taken however in their Second which is our Third that we should not take the Name of the Lord our God in vain he sheweth the true ground of Not making Images and so abusing Gods Name and Word in our evil wicked and false Imaginations or Thoughts and Words which are the Subtilest Images of all but the Author being bred up his whole life among Lutherans it could not well be expected he should so much vary form the usual form of their Catechisme so he help them as he hath done to stir up in themselves by the innate Grace or Word of God the true power of Prayer The This is the 21 Book in the Catalogue FIFT Book is concerning the Divine Vision or the true Sight or Discerning of Divine Things thereby to distinguish what is Divine and what is Natural in all things For as God is Eternally the same the Light and Love is himself and so called by Gods own Spirit and the Anger is His which is darkness Nature and a consuming Fire so his Creation is flowed forth from himself and endued or qualified with the same Harmony Concord Agreement and true ballanced Temper in all Things Qualities and Properties by his Law Ordinance and Appointment as is alwayes in himself and this is a creaturely Manifestation of what is in HIM from Eternity to Eternity And therein Mans Outward Reason is answered to many Objections argued about Gods Dispensations in this world wherein men may discern what is Divine and Good and the Cause why Reason seeth Little or Nothing of God either in the Things or Actings among Men in the world and yet how we may consider and find GODS Being and working in all things and what is contrary to him and his Will that so he may be rightly Obeyed by us and the Devil Our Adversary may be certainly vanquished by Gods strength in US The The 19. in Catalogue OTHER Peece is a Table of the Three Principles Expounded at large and is one of the Keyes to the understanding of his Writings as himself calls it which I have newly englished from Two very correct Copies The One of the Epistles which with the Clavis is the third in the Catalogue EPISTLE of the True and False Light was printed among his other Epistles in English before but till of Late the Table belonging to it of the Revelation or Manifestation of the Divine secret Mystery came not to my view but was upon my desire sent me in Manuscript from Holland neither can I hear that it was ever all of it printed in any Language before but is properly belonging to that Epistle they both illustrating and expounding the One the Other and I have willingly translated that whole Letter of his anew and annexed it here that it may further us to discern what the true and false light is in these times of so many Lights as are arisen and held forth among us I know nothing wherein I can better employ that Talent which God hath given me to Use which I must not hide in a Napkin or bury in the Earth for it will be required of me with increase Neither know I otherwise so well to improve it as in that which I publish of this Authors Writings for the benefit of Others But in all things I find Evil so present with me and so ready to spring up in my heart among the Good that the Eternal Word continually worketh there that I have Still cause to account my self one of the unworthiest of the Children of men John Sparrow Errata in the Printing these Eight Peeces of Jacob Behme Great Six Points PAge 1. line 33. read the willings Life p. 2. l. 7. margin for * r. †p. 3. l. 29. r. the son or Heart p. 4. l. 14. r. †as a wheel l. 16. and yet is p. 6. l. 32. r. beyond or Besides p. 8. l. 28. r. is as it were p. 10. l. 35. r. world p. 21. l. 39. r. Spirit Life p. 26. l. 2. f. Men r. Man p. 28. l. 8. f. and r. or p. 30. l. 14. f. Fires r. First p. 33. l. 32. r. be Set before p. 39. l. 2. r. it ought l. 7. r. without besides p. 45. l. 6. r. out or l. 44. r. It findeth p. 48. l. 18. r. is lowly p. 49. l. 28. r. to †Substance Margin l. 2. r. †or effect p. 61. l. 21. r. then could p. 66. l. 11. f. that r. the. p. 69. l 24. f. is r. it p. 74. l. 24. f. have r. hear p. 79. l. 7. r. you seek in self Tabernacle Small Six Points P. 8. l. 30. r. that proceedeth 117 Questions P. 3 l. 6. r. without or Besides p. 31. marg l. 6. r. Light and Glory l. 14. r. excuse especiallyl those p. 37. l. 14. 15. f. Twine-ness r. Twin-ness p. 40. l. 21. r. beneficence p. 50. l. 30. f. * r. †p. 52. l. 7. r. Enemicitious anxiety and p. 57. l. 26. r. Throne p. 60. l. mar 3. r. 12. 9. p. 69. l 34. r. wrestleth l. 35. r. will p. 65 l. 5 r. Spirits forth p. 67. l. 1 r. Image-like p. 74. l. 24. r. partakes of all The Heavenly and Earthly Mystery P. 5. l. 21. r. where then p. 6. l. 38. r. yet unawakable p. 9. l. 4. put out therefore p. 11. l. 10. r. from o◠Out l. 20. r. others Characters p. 13. l. 3. r. those were Children The Prayer-Book P. 3. l. 14. r. power of p. 6. l. 28. f. the. r. this p 8. l. 29. r. Shell or Bark p. 10. l. 17. f. he r. it p. 11. l. 5. r. out-breathing p. 21. l. 24. r. knew not p. 29. l. 17. r. fierce wrath p. 44. l. 6. r. wholly and. p. 46. l. 18 f in r. on Divine Vision P. 5. l. 1. r. desirous For p. 6. l. 40. r. within out p. 8. l. 12. r. arise from p. 12. l 22. r Imaged p 26. l. 37. r. the Planets p. 31. l. 38. r. without besides p. 35. margin l. 1. r. The Word l. 14 f. and. r. an l. 26. r. of Divine Explanation of the Table of the Three Principles Title l. 10. r. without or besides p. 2. l. 28. r. the visible p. 13. l 30. f Principles r. Properties p. 16. l. 25 r. water is the. Epistle of the True and False Light P. 3. l. 33. r. III. Principles p. 8. l. 29. r. or wicked The Sixt Book of the Author Being a High and Deep searching out of the Great SIX Points AN Open Gate of all Arcana or hidden Secrets of the Life wherein the Causes of ALL and Every Being Substance
who hath generated us again out of the Dying through the fire of God for out of the dying the fire-life becometh generated that which can go out from the Dying that is released from Death and the fierce wrathfull source 97. That is now its Kingdome of joy when no fierce wrathful source more is in it it is gone from it and is remained in the in dying in the dark world 98. And thus the Life out of Death attaineth the Eternal Liberty Wherein there is no fear or terrour more for in the Life the terrour or Skreek is broken 99. The right Life is a power of Joy A Continuall well-doing for there is no source quality or pain in it but only a desire which hath all properties of the source quality or pain 100. And yet the source quality or pain cannot list it self up therein so that it might kindle its properties therein for the Light and the Liberty hindereth that Note The soules fire uniteth or is one in it self with the Eternal Nature viz With the Principle for it is from its originall one and the same with it or co-united with it The right Spirit or Souls-Spirit is the Image and is one Spirit with God The Images Corporeity is with the heavenly Substantiality totally one It is the Body of the Word wherein the Believers or faithful live and shall live Eternally Further of the First Point The Second Chapter Concerning the property of the Principle What the Principle is or what they all Three are 1. THat is a Principle when a Life and Mobility findeth it self where none is the fire is a Principle with its Property and the Light is also a Principle with its Property For it becometh generated out of the fire and yet is not of the fires property 2. It hath also its own Life in it self but the Fire is Cause thereof and the fierce wrathfull anguish is a cause of Both viz of the Light and fire-Fire-world 3. But * Note the will to the Anguish which causeth the Anguish-Nature which is called Father that a Man cannot search out or fathom we search and fathom only this how it introduceth it self into the highest Perfection into the Substance of the Holy Trinity and how it manifesteth it self in Three Principles and how the Essence and the source or quality originally existeth what Essence is from which the Life with the Senses or Thoughts originally Exist and the Wonder of all Beings or Substances 4. Thus we apprehend the Third Principle viz the source or quality of this world with the Starres and Elements to be a creature framed out of the Wonders of the Eternall †Or Wisdome Substantiality The Third Principle manifesteth Both the first 5. * Note Though indeed each of them is manifest in it self Yet nevertheless the Eternal Substance in its wonders which have become discovered in the Wisdome would manifest it self in such a property viz according to the ground of Eternity according to the fierce wrathful and the Love-source or quality and hath created all into a Creaturely and figured Substance according to the Eternall Originall evill and Good 6. As it is before our Eyes that in this world there is Evill and Good of which yet the Devils are a great cause who in the Creation in their Fall have more vehemently moved the fierce wrathfull Matrix in the fierce wrath 7. In which God according to the property of the fierce wrath hath moved yet more exceedingly to thrust them forth out of the Light into the Death of the fierce wrathfulness Whence also the Heavenly Substantiality became together * Or kindled by the Pride of the Devill Moved so that very much is become shut up together in the Earthly Substantiality that hath stood free in the Liberty 8. As we apprehend by the Gold and its Tincture which is free from the Earthly Substance for it subsisteth in the Fire and in all sources qualities or conditions no source or quality can overpower it but only Gods Will and somewhat must often be done for the sake of the worlds unworthiness 9. And when we rightly consider the Creating of this World and the Spirit of the Third Principle viz take before us the Spirit of the Great World with the Starres and Elements then we find the Eternall Worlds property and as it were mixed as a great Wonder whereby God the highest Good would manifest the Eternall Wonders which stand in secret and bring them into substance 10. We find Evill and Good and we find in all things the Center of Nature viz the Anguish Chamber especially we find the Spirit of the Great World in two Sources or Qualities in Heat and Cold By the Cold we apprehend the Center of the harsh sharp fierce wrath by the Heat the Principle in the fire yet they have but One originall out of another 11. The Fire cometh out of the fierce wrath of the Cold The Cold out of the Center of Nature out of the harsh astringent sharp anguish where the harsh astringency draweth so very strongly in it self and maketh Substantiality 12. As is to be apprehended That in the Moving of the Father in the Creation it hath made Earth and Stones whereas there was no Substance or Matter for it but only its own Substance which in both the Principles viz in the Light World and in the Deaths World in both the Desires was become Generated 13. That which in the Moving attained the fierce wrath that was together Created for the Globe of the Earth and therefore Men find therein Many sorts of Evill and of Good 14. And it cometh often to passe that Man can out of the Worst of all make that which is Best while the Center of Nature is therein if a Man bring it into the fire the pure child of the Eternal Substantiality may be brought out of it when it becometh free from death as is to be seen in Gold 15. Though indeed in this World we cannot reach to attain the Eternall fire and therefore also we can bring forth nothing out of this Principle out of defect wanting the Eternall fire which we cannot attain but only in the Imagination through which a Man hath might and power to bring the Life out of Death and to bring it into divine Substantiality which can be done only in Man that which is without or beyond Man belongeth to God and remaineth to the Renovation in the End of this Time Now You are to understand the Substance and the Propertie of the Principles Thus. 16. THe first Principle standeth in the fire of the willing and is the Cause of both the other also of the life and understanding and a preservation of Nature as also of all Properties of the Father 17. The Second Principle standeth in the Light viz in the Fire of the desire this desire maketh Substance out of the Property of the first Principle 18. The First and Second Principle is Father and Sonne in the
Eternity One dwelleth in the other and yet retaineth its property there is no mixture in the Essence only the one conceiveth the other in the Desire and the Light dwelleth in the desire of the Fire so that the Fires property giveth its desire into the Light and the Light into the Fire 19. Thus it is one Substance not two but two Properties whereof the one is not the other nor can be Eternally 20. As the Spirits Property cannot be the Fire and Light and yet goeth forth from the Fire out of the Light and could not subsist alone either from the Fire or from the Light singly The Fire could not alone give it also not the Light but both give it It is the Life of Both and all this is but one Substance or being but Three Properties whereof one is not the other as is to be seen in Fire Light and Air. 21. The Third Principle hath just those Properties it hath also Fire Light and Spirit that is Air and is as to all Circumstances like the Eternal Substance 22. Yet beginneth and goeth forth from the Eternity it is a Manifestation of the Eternall an awakening of the Eternall an Image and Similitude of the Eternall 23. It is not the Eternall but is become a Substance in the Eternall Desire the Desire hath manifested it self and brought it self into a Substance like the Eternall Objection 24. Reason saith God hath made this World out of Nothing Answer Indeed there was no Substance or Matter for it that was outwardly palpable but there was such a Form or Condition in the Eternal Power in the willing 25. The Creation of this World is effected by or with an awakening of the Spirit of the willing the inward Will which also standeth within in it self that hath stirred up its own Nature viz the Center which is desirous of that which is out of it self viz of the Light which is pressing forth out of the Center 26. Thus hath the Center out of it self comprised a Substance in the desiring that is it hath comprised or made to it self a Substance in its Imagination in the desire and hath together also comprehended the Lights being or substance It hath comprehended the Eternall with the beginning 27. Therefore must the Substance in this world together with the Figure goe again into the Eternall for they are in the Eternall together comprised or Comprehended 28. But whatsoever became made or comprised out of the beginning in the desire that goeth again into its Aether viz into the Nothing only and barely into the Looking-glasse of the Imagination again And is not of or from the Eternall but is and belongeth to the Eternall Magia in the desiring As a fire devoureth and consumeth a Substance whereof nothing remaineth but it becometh again that which it was when it was yet no Substance 29. Thus you are to understand what this Worlds Substance is Viz a Coagulated Vapour or Cloud out of the Eternall Aether which thus hath a Completion or product like the Eternall 30. It shuts it self up into a Center of a Substance and in the End consumeth it self again and goeth into the Eternall Magia and is but for a while a Wonder viz a Manifestation or Revelation of the Eternall whereby the Eternall which is manifest in it self also manifesteth it self out of it self and sheddeth forth its Imagination and thus reneweth whatsoever with the Moving in the desiring became comprehended or Made that so the End could go again into the beginning 31. For Nothing can enter into the Liberty of the Eternall unlesse it be like the Eternall and subsisteth in the Will-Fire and be as subtile as the Lights Substantiality that is as a Fire which can dwell in a Substance wherein the Light can dwell and bring its shining Luster forth through it that doth not become comprehended by the Center of Nature though indeed it be the property of Nature Yet it is an Eternall one 32. Therefore understand that all whatsoever hath become generated in this world which hath a Substance which hath sprung forth out of the Eternall Substance that inheriteth not the Eternall only its Figure remaineth in a Magicall manner standing in the Eternall Mystery For it is in the originall together with the Creation gone forth out of the Eternall 33. But its body and totall Substance of the source or quality passeth away as a Vapour or Cloud consumeth it self for it is out of the beginning and goeth into the End 34. But that which ariseth out of the Eternall Substance out of the Eternall Lights Substantiality cannot passe away that only of it passeth away which out of the beginning is entered into the Eternall viz the outward Flesh which through the Imagination was in Man introduced into the Eternall that must consume it self as a Vapour 35. But whatsoever out of the Eternall Imagination becometh introduced again into the Eternall that remaineth standing Eternally And whatsoever becometh generated forth out of the Eternall viz out of the Eternall Nature is in Man the Soul that remaineth Eternally for it is originally arisen out of the Eternall 36. But whatsoever becometh generated out of the Eternall Center of the fierce wrath that may enter into its Renovation if it will 37. As the Eternall Nature of the Substance of this World reneweth it self and leaveth or forsaketh whatsoever it had made in the Beginning and reteineth only the Magicall Image which it introduced out of the Eternall willing into the outward with the Word Fiat in the Creating So may Man also renew whatsoever he Maketh if he forsake the Earthly then he may renew whatsoever he hath generated out of the Eternall but if it be not renewed then it remaineth in the Source or Quality of the Torment 38. For all whatsoever doth not become or is not alike to or with the * Love-fire Fire Light and Water cannot subsist in the Liberty but remaineth in the source or painfull quality of that which it hath awakened or made in it self understand out of the Center of Nature whatsoever it hath introduced into the willing of the Liberty 39. Thus will that be to it a painfull source or quality and a Gnawing or opposite will which it self hath generated to it self out of its own Nature wherewith it hath made to it self the Liberty to be dark so that the Light cannot shine through and that becometh its Darknesse 40. For where the Will is dark there also is the Substance of the willing viz its Body dark and where the Will is in a pure source or quality there also is the body in that source or quality And for that cause the children of the Light and of the Liberty will be severed from the children of the Darkness in the Anxious source or quality each into its Principle 41. Furthermore each Principle generateth its own Life according to its Property viz the fire is the limit of Seperation which †Vergnug et satiateth the Two
Scales or Ballance Beam of a Balance I. The First Principle What God and the Eternity is and can doe II. And what kind of Sprout or Vegetation each of them giveth out of it self out of its property III. And how a Man shall search out the Ground of Nature And thus the First Head or Part or Point is finished The Second Point The Third Chapter Concerning the Mixed Tree of Evill and Good or concerning the Life of the Three Principles one in another how that uniteth it self and accordeth 1. * Note IN Gods Kingdome viz in the Light World there is no More but one Principle rightly known For the light hath the Dominion and the other sources or qualities and properties are all secret as a Mysterie for they must all serve the Light and give their willing up into the Light and therefore the fierce wrathfull Essence in the Light becometh changed into a Desire of Light and of Love in Meeknesse 2. Though indeed the properties viz harsh bitter Anguish and the bitter woe in the Fire continue Eternally even in the Light World yet none of them is manifest in its property but they are all of them together only thus a Cause of the Life of the Mobility and Joy 3. That which in the Dark World is a woe that is in the Light World a well-doing Munificence and that which in the Dark is a stinging and hating enmity that is in the Light a rising leaping Joy And that which in the Dark is a Fear Terrour and Trembling that is in the Light an Exulting and Triumphing of Joy a ringing forth and singing And that could not be if in the Originall there were not such an Earnest Eager severe source or quality 4. Therefore is the Dark World the Light Worlds ground and originall and the anxious Evill must be an Originall of the Good and is all Gods yet the * Note Light World is only called God 5. And the Principle between the Light World and the Dark World is called Gods anger and fierce wrath And if that be awakened as by the Devill and all evill or wicked men it is they then become forsaken of the Light and fall into the Dark World 6. The Dark World is called Death Hell the Abysse and a Sting of Death Despair Self-enmity and Lamentation a life of Malice Wickedness and Falshood in which the Truth and the Light is denied and not apprehended or discerned wherein the Devils dwell and the Damned Souls also the hellish Wormes which the Deaths Fiat in the moving of the All-substantial Lord hath figured 7. For Hell hath in the Darknesse the Greatest Constellation of the Most Severe eager Power in that all is Loud sounding as a Great Noise that which ringeth in the Light that knocketh rumbleth or Thumpeth in the dark as is to be apprehended in those things that Men use to strike upon that they give a ringing sound for the ringing is not the Substance as a Bell which men ring-out that is it self no Sound but only a hardness and a cause of the ringing sound 8. The Bell conceiveth or receiveth the stroke viz the knocking and from the hard knocking the ringing sound goeth forth the cause is this that there is in the Matter of the Bell a Substance that together in the Creation in the Moving of the All-being or All-substantiall God became shut up in the hardness as is to be perceived by us in the Metalline Tincture if men would not be so mad and blind 9. Thus we apprehend that in Hell in the Abysse there are many and sundry sorts of Spirits not Devils only but many Hellish Wormes according to their Constellation and property not * Or having with understanding As in this World there are unreasonable Beasts Toads and Serpents c. 10. For all would be Creaturely and is gone into a Substance so that thus the Anger-Looking-Glass also sheweth its Wonders and manifesteth it self 11. Indeed there is no perception of woe in the Hellish Wormes for they are of the same Essence and property it is their Life and is a Substance which standeth hidden to the outward World only the Spirit of God which in all the Three Principles is it self the source or quality according to the property of each of them he knoweth it and manisesteth it to whom he will 12. Now then if we will say how the Principles unite in one another then we must set the fire viz the highest strength in the Middle that giveth to each Principle a well-pleasing Life and a Spirit which it desireth 13. Therefore there is no strife in the Principles for the fire is the Life of all Principles that is the cause of the Life not the Life it Self 14. To the Abysse it giveth its woe viz the sting so that Death findeth it self in a Life else the Abyss were a still vacuum It giveth its fierce wrath to it so that out of the Abysses Life mobility ariseth else it were a still void Eternity and a Nothing 15. And to the Light World the Fire giveth also its Essence else there would be no perception or Light therein and all were but ONE yet without the fire a Nothing viz an * A Vge Eye of Wonders which apprehended n◠it self wherein there were no understanding but an Eternall Arcanum or hiddenness where no seeking or production could be 16. To the Third Principle viz to the Kingdome of this World the fire giveth also its Essence and source or quality whence all and every Life and Substance becometh stirring all perception or sensibility or Cogitability and whatsoever shall come to be Somewhat must have Fire there springeth nothing out of the Earth without the fires Essence It is a cause of all the Three Principles and all whatsoever can be named 17. Thus the fire maketh an union of all the Three Principles and is in Each of them the cause of the Substance no Principle striveth against the other but the Essence of each desireth only its own and is alwayes in strife if that were not all would be a still void Nothing Each Principle giveth to the other its power and form or condition and there is a Continuall League or Peace between them 18. The Dark World hath the Great pain and Anguish which the fire causeth so that the Will panteth or longeth after the Liberty and the Liberty panteth after the †Note Manifestation viz after the Essences and giveth it self into the fierce wrath that it might manifest it self and so bringeth it self into Fire so that out of the fierce wrath and the Liberty a fire ariseth and so giveth it self to the fierce wrath to be devoured viz into Death but goeth out of the Death with the assumed Essences forth into its own viz into a World and source or quality of its own and dwelleth in it self unapprehended by Death and the Dark World and is a Light in it self 19. Thus is Death and the fierce wrath
a Mother of the Fire also a cause of the light-Light-world moreover a cause of all Substances of the Third Principle A Cause of all Essences in all and every Life How will then one Principle strive against the other Seeing continually the one vehemently desireth the other 20. For the Angelicall light-Light-world and this outward visible World must have the Dark Deaths Essence to its life or source and quality It is a continuall hunger after it 21. Only this is it Each Principle maketh the source according to its own property it giveth to the Evill its good and uniteth it self therewith and maketh of Three one So that there is no strife or repugnancy between the Principles But in the Essence is the strife that must be else all would be a Nothing 22. Only we are to consider whence Enmity ariseth God hath Created in each Principle Creatures out of the substance and property of the Principle therein to continue if they continue not therein but lead or introduce another through their Imagination into themselves into their property then that is an Enmity and pain 23. As the Devill and fallen Man who are both of them gone out of the Light-world The Devill into the Abysse of the strong fierce wrathfull Might or power of or out of Pride and Men into this World into the Mysterie of Much Skill and Knowledge viz into the Wonders 24. Now Man hath necessity and strife that he might goe out again and this World into which he is gone holdeth him for it will have him and if he goeth out with might at any time it becometh enraged with him assaulteth him and will not suffer him in it self 25. Hence it cometh that the Children of this World hate and are at enmity doe plague vex worry beat kill and drive the Children of Light from them for the Spirit of this World driveth them to it To which also the Devill helpeth for he knoweth that this World standeth upon the Abysse and that he shall get the Children of this World in the breaking of this Mystery into his Kingdome And therefore he banisheth or driveth the Children of God from the Children of this World that they bring not the Children of this world also along with them into the Light-world 26. But if Man had been created to this World he would let him well be at peace but he would fain continually possess his Royall Seat which he had and was thrust out from it and though he may by no meanes attain it yet he cannot afford that to the Children that should possess it 27. This is therefore now highly to be considered by Man and not to be so blind that though indeed Man is Entered into the Mystery of this World he should not so eagerly as a prisoner even enter into the Earthly seeking or Malady of the Shutting up of Death but should be an Apprehender and Skilfull Knower of the Mystery and not the Devils Owle and Fool And should with the Imagination constantly goe forth again into the Light-world to which he was Created That the Light might give him its Glance or Lustre that he might know himself and see the outward Mysterie and then he is a Man 28. But if Not then he is a Fool and an Ape or Mimick of the Light-world as an Ape will be Witâ—y or full of Tricks and play with every thing and Imitate Every thing thus it is also with the Earthly Man which is nothing Else but an Ape 29. His Juggling tricks with the Light-world when he presseth not thereinto with Earnestness but playeth only therewith that the Devill derides and holdeth him for a Fool And so he is He is a Beast-Man so long as with his willing he hangeth to the outward and accounteth this Worlds good for his Treasure He is but a Man with this Worlds Substance and not with the Substance of the divine Light world and he giveth his Body to this World that is to the Earth and his Soul to the Abysse of the Dark-world 30. Thus understand The Tree of the three Principles agreeth very well one in another but the Creatures Not for the Creatures of Each Principle desire not those of the other and therefore also there is a fast Sluce or * Lock Barre Cliffe or Gulf. inclosure between them so that one cannot nor shall not see the other 31. Only the Devils Envy striveth against Man-kind for they have possessed his Seat Therefore all the stresse lyeth in this O Man seek thy self see what thou art Have a Care and beware of the Devill Thus much concerning the Second Point How the Three Principles can agree and unite one with the other The Third Point The Fourth Chapter Of the Originall of Contrariety in the Sprout or Vegetation in that the Life is Striving in it Self 1. A Thing that is ONE that hath only One willing it striveth not against it self But where there are many willings in one thing there they are striving for every one will goe its conceived and apprehended Way 2. But if one be Lord of the other so that it hath full power over the other so that it can break it or subdue it when it will not be obedient there the Multiplicity of a Thing subsisteth in one Substance for the Multiplicity of the willing giveth it self altogether in obedience to its Lord. 3. Thus also it is in the Contrariety of the Life For the Life standeth in Many willings every Essence may produce a willing and doth produce it also For Harsh Astringency Bitter Anguish and Soureness are each of them Contrary Sources each of which hath its property and altogether contrary against one another 4. Also the Fire is an Enemy to all the other for it setteth every Source in great anguish so that there is great Contrariety between them the one alwayes being at Enmity with the other as is to be seen in Heat and Cold also in Water and Fire in Life and Death 5. In like manner the Life of Man is at Enmity with it Self One form of disposition is at Enmity with the other in all Creatures Vnlesse that the form or Condition of the Life get a Meek amiable Lord under whose subjection it must be which can break its authority and willing 6. That is the Light of Life that is the Lord of all Formes or Constitutions it can subdue them all they must all give up their willing to the Light and they do it also readily for the Light giveth them meeknesse and power so that its stern harsh bitter anxious form becometh altogether charged into amiableness they give up their Willings altogether to the Light of Life and the Light giveth them Meekness 7. Thus the Multiplicity becometh changed into one into One willing and that is called the Mind and is the Well-spring where the one only will can create out of it Evill and Good which is done through Imagination or through Representation of a Thing that is Evill or Good And so
in it self a great Evill or Malignity and is its own Enmity 19. And therefore is this World acknowledged for a Principle Of its own in that it hath a Nature-God of its own So to resemble it viz the Sun and yet really the Light of the Deity shineth through all through and through 20. The Light of the Sun taketh Essence from Gods Fire and Gods Fire from Gods Light And thus the Light of the Sun giveth the same power to the Elements and they give it to the Creatures also to the Vegetables of the Earth 21. And all whatsoever is of a Good property doth thus conceive or receive Gods Power for an Aspect or Influence through the Looking-Glasse of Wisdome from whence it hath its vegetation and life 22. For God standeth present with all things or Substances but all things oâ—â—ubstances do not conceive or receive him into its Essence But as in a Looking-Glasse of the Aspect in the Sun's power and vertue 23. For the Sun proceedeth forth out of the Eighth Number VIII Number Read of the â—0 Forms of Fire in the 40. Questions the 1. Chapter Its root out of which it receiveth its shining is the Eternall Fire but its Corpus or Body standeth in this World it s desiring is totally inclined and bent into this World and therefore it shineth in the World But its first Root standeth in the first World in the Fire of God 24. This World giveth Substance to its desiring and it giveth its power to the Substance and thus filleth all Things or Substances of this World as Gods Light doth the divine Light-world 25. And if Gods Fire should burn no More then the Sun would be extinguished and also the divine Light-world for Gods Fire giveth them both Essence and is a Principle of them Both and if the Dark-world were not both these would not be for the Dark-world giveth or affordeth the cause to Gods Fire 26. Thus also must the Three Worlds be one in another for Nothing can subsist without a Ground The Dark World is the Ground of Nature and the Eternall Abyssall Will which is called Father is the Ground of the Dark-world as is before Mentioned And the Light-world is hidden in the Dark-world also the Dark-world in the Light-world 27. And it is to be understood thus This World is in the Anger of God as it were shut up in Death for the Anger Springeth up in this Worlds Substance If that were not so then might this Worlds Substance well be capable of Gods Light 28. The Sun is not Gods Light for it shineth not totally in the divine Essence but in the Elementary Essence but it hath Gods Fire to its Root and yet becometh filled with this Worlds Substance 29. For it is desirous viz a Magicall Seeking and conceiveth or receiveth in its Imagination and Seeking the power of the Starres and Elements and out of that it shineth And though Gods Fire is the Root yet it belongeth not to Gods Kingdome 30. Herein a Man may understand also How the Devill is the poorest Creature for he cannot stirre the least leaf or spile of Grasse unlesse the Anger be therein For the Light and the Power and Vertue of this World is against him he goeth with his willing not into the Lights property also he cannot 31. He standeth Backwards in respect of the Light of the Sun in his Figure and Property therefore the Suns Light is not profitable to him And all whatsoever sprouteth or groweth in the Suns power which uniteth it self with the Sun that he hateth and is at Enmity with His Will goeth not readily thereinto Further of the Fourth Point The Sixt Chapter How the Inward is Manifested in the Outward Of the Three Worlds In what Manner God dwelleth in all Things or Substances How the whole World might be a Meer Sun What Man is And wherein God beholdeth Himself 1. If we would Consider all this and goe out of the Inward Worlds into the Outward into this visible World Then we should find that the Substance of the outward World is proceeded out of the Inward viz out of the Imagination or desiring of the Inward Worlds and that in the outward World are found the properties of both the Inward Worlds 2. Also we find that the Will of both the Properties are stirring and manifest in the outward World And then how the Good viz the Substance which is proceeded out of the Light-world is totally shut up together in the Anger and Death And how the Divine Power maketh all stirring so that all groweth forth out of and through the fierce wrath of Death 3. For the Earthly Tincture hath no Communion with the heavenly in the Light-world yet we find another Tincture in the Earth which hath Communion with the Heavenly viz in the Pretious Costly Metals And yet is together shut up 4. And understand the Moving and the Fiat of both the Eternall Worlds thus The Dark and Light-world have each of them Longed after Substance and where God once moveth Himself the one World without the other could not be moved 5. For the Dark-world holdeth or hath in it the first Center of Nature and the Light-world the second Center viz the Heart of God or the Word of the Power of the Deity and the one World is not severed from the other 6. Whereby it is to be apprehended in what danger we stand And ought to be considered whither we will cast or incline our willing for if we cast our selves into the Earthly Seeking then it captivateth us And then the Source or Quality of the Abysse is our Lord and the Sun our temporall God 7. But if we cast or incline our selves with our willing into the World without or beyond this World then the Light World catcheth hold of our willing and God becometh our Lord and we leave the Earthly Life to this World and take along with us what is come into us viz into Adam Out of the Light-world that together with the willing which becometh * Or one and the same one Spirit with God is brought forth out of this World 8. Reason saith Where are then the Three Worlds It would needs streight have a separation of them asunder as if one were without or distant from the Other or stood above the other which yet cannot possibly be Else the Eternall Abyssall Substance must never it self asunder 9. But how can that sever it self asunder which is in Nothing which hath no place which it self is All Most certainly that cannot come into particular or partition which hath no Ground that suffereth not it self to be conceived which dwelleth in it self and possesseth it self Yet it goeth out from it self and Manifesteth it self out of it self 10. It maketh a thing out of it self which in it self is but a Will in it self it is a Spirit but it maketh out of it self a Form of a Spirit and the Form Maketh a Substance according to the property of the Spirit
Even as this World is a Substance and the Inward Spirit possesseth the same 11. It is in all places yet the place comprehendeth it Not but it comprehendeth the Place the Place knoweth Nothing of it yet feeleth it it is the Power and the Spirit in the Place its Will goeth through the Substance and the Substance hath no Eyes to see it 12. But it is the seeing of the Place and is it self no Place or Space but maketh to it self an Abyssall Space where there is no measure or circumscription it is all yet like to a Nothing compared with the outward what it giveth forth out of it self that also it possesseth It doth not enter into it but is there BEFORE-HAND before the Substance receiveth the Place in 13. The Place comprehendeth but a Glance of its willing as one seeth his form in a Looking-Glasse but doth not comprehend it or lay hold of it Or as the Sun-shine in the Water is not comprehended yet the Water feeleth it and conceiveth or receiveth the Glance or Reflexion or as the Earth conceiveth or receiveth Power from the Sun so that it bringeth forth Fruit Thus God dwelleth in all Things or Substances and presseth through all and yet is comprehended by Nothing 14. And as we understand that the Earth hath a great hunger and desire after the Suns Power and Light in which it attracteth the Suns Power and light to it self and is capable thereof which without the desiring could not be In like manner the Outward Substance hungereth after the Inward for the Outward Form ariseth from the Inward 15. Thus the outward Substance conceiveth or receiveth the Inward Form into it self as a Glance or Power For the Inward Spirit cannot receive the outward Substance for it dwelleth not in the outward but possesseth it self in it self in the Inward yet the Spirits Form together with the Looking-Glasse receiveth the outward Substance as the Water doth the Glance or Lustre of the Sun 16. But we are not to think that the Inward is farre from the Outward as the body of the Sun from the Water though indeed that is not so neither the Sun is not farre from the Water For the Water hath the Suns property and Substance else the Water would not catch the Sun's Glance or Lustre though really the Sun is a Corpus or Body yet the Sun is also in the Water but not Manifested The Corpus or Body maketh the Sun Manifest in the Water 17. And we are to know that this World would be a meer Sun and the place of the Sun would be every where if God would but kindle and Manifest it for Every Substance in this World receiveth the Glance of the Sun there is in all a Looking-Glasse so that it may receive the power and form of the Sun in all animate and inanimate things in all the four Elements and their Essence and Substance 18. Thus in like manner it hath also such a form in the Inward Light-world It dwelleth in the outward and the outward receiveth power from it It sprouteth in the outward Power and the outward knoweth nothing thereof it only feeleth the power but the Inward it cannot see or Behold Only in its Lifes Looking-Glasse it conceiveth the Glance thereof For the Inward power maketh in the Outward Form a similitude according to it self 19. But Man is the Inward and also the outward World and moreover the Cause of the Inward World in himself and so farre as belongs to him of the Dark world he is all the Three Worlds and if he continueth standing in like order or Equall Harmony so that he introduceth not one World into the other Then he is Gods similitude or likeness 20. * Note He should introduce the form viz the Looking-Glasse of the Light-world into the outward also into the Most inward Dark-world and bring the power of the middle or Light-world into the Looking-Glasse and then he is capable of the divine Light For the Substance conceiveth or apprehendeth not the Light but the power of the Light but the Looking-Glasse of the power apprehendeth or catcheth the Light as the Water doth the Sun For the Water is as a clear Looking-Glasse in comparison of the Earth 21. But now if the Water be mixed with Earth then it receiveth not the Sun 's Light So also the humane Spirit or Soul receiveth not Gods Light unlesse it continue pure and setteth its desire in or upon the pure viz into the Light for whatsoever the Life * Desireth longeth or seeketh after imagineth after that it receiveth 22. The Life of Man is the Form of both the inward Worlds If the Life desireth Sulphur in it self then is the Phur out of the Sul its darkening but if it desireth Sul alone then it receiveth the Lights power and in the power the Light with its property 23. For in Phur viz in the fierce wrathfull Nature the Life cannot continue clear as a Looking-Glasse but very well in Sul for the Life of Man is a true reall Looking-Glasse of the †Note Deity wherein God beholdeth himself He giveth his Glance and Power into the Humane Looking-Glasse and findeth himself in Man as also in Angels and in the Forms or Beauties of Heaven 24. The Light-worlds Essence is his finding or Revelation and the Dark-worlds Essence is his loosing He seeth not himself in the Dark-world for it hath no Looking-Glasse which would be capable of the Light all whatsoever * Or is of like Mind In Condition or quality of the Dark-world Imagineth according to the Dark-worlds Essence and Property that receiveth the Dark-worlds Property and Looseth Gods Looking-Glasse 25. It becometh filled with dark fierce wrath as a Man mixeth Water with Earth and then the Sun cannot shine in it and that very Water looseth the Sun's Looking-Glasse and the Water must again sink down from the Earth Else it never becometh a Looking-Glasse of the Sun any more but is captivated in the fierce wrathfull Earth 26. Thus it goeth also with the Humane Life while it Imagineth after or according to Gods Spirit so it conceiveth or receiveth Gods Power and Light and apprehendeth God but when it imagineth after or according to Earthliness or according to the Dark-worlds Property then it conceiveth or receiveth the Essence of the Earthliness and Dark-world and filleth it self with the same 27. And then is the Lifes Looking Glasse shut up in the darknesse and looseth the Looking-Glasse of the Deity and must be born anew As we know that Adam hath thus made the pure Looking-Glasse Earthly and hath lost Gods Power and Light which Christ the Sonne of God hath restored again and broke open the Earthly Darknesse and hath with power and authority introduced the Looking Glasse of the Deity 28. Thus we know how the Holy Tree Sprouteth through all and forth out of all Substances and yet is comprehended by No Substance but meerly in the Looking-Glasse of the Clearness or purity viz
8. Therefore must the fierce wrathfull Kingdome be for it is a cause of the Fire and light-Light-world and is ALL of God but is not all called or known to be God seeing the Dark-world hath another Property 9. And the Light-world is a Cause of the fierce Wrath and Crack or Terrour of the Dark Property For the Darknesse Skreeketh or is terrified before the Light and standeth in Eternall terrour while the light-Light-world dwelleth in it it Quaketh or trembleth Eternally before the Light and yet cannot comprehend it but is only thus a cause of the Life and of the Mobility and thus †Note all must Serve to Gods Glory 10. The Life of the Darkness hath many Formes it is not one sort of Property alone as is to be known in the Creatures of this World where one is still worse or Eviller then the other and standeth in another Source or Quality then the other which yet all Live in the Sun's Power and Light whence they become meekened 11. But if that should be quenched then would the * Or Air. Deep be fierce wrathfull and stinging Men should soon see the Dark-worlds Property how all Creatures would become so poysonous and Evill 12. For all and Every Life standeth in Poyson and the Light only withstandeth the Poyson and yet is a cause that the Poyson liveth and †Verschmachtet faileth not 13. Therefore it is to be known that the Life of the Darknesse is only a fainted poyson Life like a dying Source or Quality and yet there is no dying there for the light-Light-world passeth against the Looking-Glasse of the Darknesse whence the Darknesse Eternally standeth in terrour 14. The dark Life is like a Skreek Terrour or Crack where the Flash or Crack alwayes climbeth up as if it would depart from the Life and goe forth aloft where Pride and State existeth so that the Devill would alwayes be above God it is his Property his Lifes Figure is so and he can doe no otherwise 15. Just as Poyson rageth and stingeth as if it would teare it self forth out of the Member so is the Life of the Darkness the Poysonous Essences make such a Mind and out of the Mind goeth such a willing Spirit there is such a property therein 16. And it standeth especially in Seven Formes according to the Center of Nature with the Principle thereof As the Life of Joy standeth in seven Formes according to the right of Nature so also doth the Life of Sadness That which in the Light giveth Joy that in the Darkness giveth Sadness 17. Yet it is not to be thought that the Life of the Darkness thus sinketh down in Misery where it forgetteth it self as if it did Grieve There is no Grieving but what with us upon Earth is grieving according to this Worlds Property that in the Darkness is Might and * Jollity and Mirth Joy according to the Darknesses Property 18. For the Grief or Sadness is a thing which there sinketh down into Death and yet the Death and dying is Darknesses Life as the Anguish is the Life of the Poyson the Greater the Anguish is in the Poyson the stronger is the Poyson Life as is to be perceived in the outward Poyson 19. We cannot say thus of the Devill that he sitteth in Grief or sadnesse as if he were in sad despair there is no sad despair in him but a Continuall Will more to kindle the Poyson Source or Quality that his fierce Wrath may become the greater for he is its Strength wherein he createth or frameth his willing to goe above the Thrones and to kindle them he will in the Poyson Source or Quality be a mighty potent Lord For it is the Strong and Great Life 20. But the Light is to him his misery and despairing that allayeth his Pomp at which he is terrified for it is his right Poyson which paineth or Tormenteth him therefore because he hath lost it and therefore now it standeth opposed to him of which he is very much ashamed that he is a deformed Angel in a strange Image 21. He would be content with †Or the Angels the fierce wrathfull Source if the Light were not so neer him therefore is the shame so great in him that he giveth it over and alwayes kindleth the more vehemently his poysonous Source or Quality so that his Figure alwayes becometh the more abominable and that the Divine Image in him might NOT be known 22. Therefore he bends his endeavours after that whereby and how he may rave and rage against God as if he were some strange thing or were a strange or forrain Power as if he had a strange or Forraign Kingdome whereas yet he is poor and the dark Kingdome is not his but he is only a Prisoner or Captive therein 23. It is Gods Abysse he the Devill is but a Creature therein he would be Lord therein yet is but a Jugler with the fierce wrathfulnesse though indeed he must doe as the Qualities Property is And is also a Wonder before the strong or stern Might of the Eternity 24. It is as a Sport or Scene wherewith the strong or stern Might hath its effect or recreation whereby it is distinguished what Evill or Good is Joy or Sorrow and that the Creatures in the Light-world have cause to humble themselves 25. Though indeed God Created no Devill also not Lucifer for the dark-Dark-world and this is the Enmity with Lucifer that he hath been an Angell and that the Light is so near him that he is become a Cast-away or Apostate 26. Else in the Creatures which have been Created in the Dark-world there is no Woe For they are the fierce wrathfull Property and know Nothing of the Light Fierce wrathfulnesse is their Strength and Might and enimicitiousness is their Willing and Life 27. The Eviller and more enimicitious a Creature in the Dark-world is the greater is its might As the Mighty or Potent Tyrants of this World doe often make their Might in Malignity or Wickedness to be seen so that men must fear them Or as the Tame Beasts are afraid of the Evill fierce wrathfull wild ones just such a Property also it hath in the Dark-world 28. When we will rightly conceive of the Property of the Dark-world let us look but upon the Malignity Malice or Wickedness and Pride or State of this World which is a Type Prefiguration or Representatâ—on of it for all Malignity Malice Wickedness Falshood and Pride or State hath its root from the Dark-world It is the Dark-worlds Property be it apprehended or discerned either in Men or Beasts for this World standeth upon the Ground of the Dark-world 29. The Dark-world giveth to this World Essence Willing and Property and if the Good were not created together in it then there would be no other Will or Doing in this World then is in the Dark-world 30. But the Divine Power and the Sun ' s Light hindereth that as is to be seen among Men
the Sharpnesse of the Smell is not the Cure which Cureth the Patient in his Sickness but that is the Cure from whence such Balsam or Smell ariseth originally viz the Tincture which Imprinteth or Imageth it self in such Balsam 57. Christ saith to the FIG-TREE be thou withered Math. 21. verse 19. But the outward sounding humane word viz the Noyse or Voice was not the Power that it took effect but that was the Power out of which the Word Came Else if the outward humane Noise or Voice did it then could other Men also doe it 58. So the like also is to be understood concerning Faith the Confession and Consent or Agreement concerning a Thing is not the right true Faith much lesse the Science or Knowledge but that is the true Faith out of which the Confession proceedeth viz the opened Spirit of God in the inward ground of the Soul which with the Confession imageth it self in the pronounced Word and maketh it self visible in the outward and worketh with the visible Elements of the Body and demonstrateth it self outwardly so that a Man understandeth that Gods Spirit in the Works of Faith co-worketh 59. Even as it worketh with and through the power of the Elementary World and maketh it self visible through the Substance of this World with an Object or Representation so that all whatsoever I look upon be it Evill or Good yet I can with truth say here by or as to this thing the hidden Spirit of the Seperatour of all Things or Substances Imaged it self in a property and hath here made to it self an Object or Image according to its Efflux either according to Evill or God all according to the properties of Nature according to Heat or Cold according to harsh bitter sweet or soure or howsoever it be 60. Thus in all such Imaging only outwardly there is such an Elementary kind or manner of thing viz such a Brimstone and Salt But in the inward ground in the Tincture it is Good and Profitable and belongeth to its Similitude for Nutriment of the Life which as to the Astrall and Elementary kind standeth in all Properties according to its outward Ground 61. Every thing whether it be Hearb Grasse Tree Beast Fowl Fish Worm or whatsoever it is is profitable and is gone forth out of the Seperatour of all Substances or things viz out of the Word or divisible willing of God wherewith the Seperatour of Every Things property hath made to it self a Similitude or Image wherein it worketh 62. For this visible World with all its Hoast and Substance is nothing Else but only an Object or Representation of the Spirituall World which is hidden in this Materiall Elementary as the Tincture in Hearbs and Metals 63. And as the Tincture with its vertue co-imageth it self in all things with its efflux and maketh it self visible that Man in the Figure as also in the Colours and Smell may see and know what kind of Seperatour or Efflux of divine willing in the Tincture is flown forth ex Mysterio Magno out of the Great Mysterie Thus also a Man may know and apprehend in and by the visible World the Sun Starres Elements Living Creatures and all Created things the inward Ground out of which it is sprung forth 64. No thing or substance of a thing is come from farre to the place where it is but in or at that place where it groweth is its Ground 65. The Elements have their cause in themselves whence they Spring forth so also the Starres have their Chaos in themselves wherein they stand 66. The Elements are nothing else but an Image-like movable Substance of the invisible unmoveable Thus also the Starres are an Efflux of the Properties of the spirituall World according to the divisibility of the Seperatour Whose Ground is the WORD or the divisible Will of God 67. The Substance and moving of the Elements is Fire Air Water and Earth Wherein is thick and thin or dense and rare moist and drie hard and soft or pliable these are set or put together in One Substance 68. Not that every one is from a severall originall and proceeding or descent but they all come solely out of One only Ground and that place whence they are proceeded is over all or every where 69. Only you are to think or consider how in one place there is somewhat more kindling according to one property effected then in another whence the Motion is become greater and the matter is become more in such form and substance then in an other As in the Matter of the Earth as also in the Water and Air is to be understood how there is a difference in Each Pole or Zenith viz in every place upon or above the Earth Whence also are the differences of Position Seat or Posture and Vertuès as also of Governments Dominions Orders and Creatures 70. But the distinguishing or differences of such Properties are all existed out of the Great Mysterie ex Mysterio Magno Through the once motion of the power of all things or Substances viz when the Eternall Will of all Substances had once moved and brought forth it self out of the imperceptibility into perceptibility and seperability or distinguibility of variety of powers and made the Eternall power working and willing So that in every Power there is an Object viz an own self desire Existed 71. That very own self desire in the Object of the Powers hath again brought forth it self into an Object whence the desire of such Efflux is become sharp strong or stern and Grosse and hath coagulated and brought it self into Matter 72. And now as the Efflux of the inward Power out of Light and Darkness out of Sharp and Mild out of the Fiery or Lights kind hath been such also are the Matters come to be The further the Efflux of a power hath stretched it self the more outward and grosse is the Matter become for there is ever one Object or Representation gone out of the other even unto the Grosse drossy Earth 73. But we must rightly deduce and explain the Ground of this Philosophy Whence hard and soft or pliant have taken their Ground Which we apprehend in Metals for every Matter which is hard as Metals and Stones are as also Wood Hearbs and such like hath in it self a very Noble Tincture and high Spirit of Power 74. As also is to be known or apprehended by the Bones of Creatures how the Noblest Tincture according to the Power of the Light viz the Greatest Sweetness lyeth in the Marrow of the Bones and on the other side in the Bloud only lyeth a fiery Tincture viz in the Brimstone Salt and Mercury This is to be understood thus 75. God is the Eternall ONE viz the Greatest Meeknesse so far as he is in himself Without or beyond or distinct from his Moving and Manifestation or Revelation 76. But his motion in that he is called a God in Trinity viz a Tri-une Substance Where a Man speaketh of THREE
strive where Sathan and Christ stand one against the other viz according to the receptibility of the own self Will Sathan viz the Spirit of Errour And according to the Unity Christ Where a Man understandeth Love and Anger in ONE only Ground but in a TWOFOLD Manifestation or Revelation To be understood here by those that are Ours who belong to God to others in this place there is a * Or strong enclosure Bolt or Lock before it 50. This Table in the Seven Spaces is the Ground of the Angels and Souls viz Mysterium Magnum the Great Mysterie of the Transmutation wherein all Potentiality or Possibility Lyeth 51. Above according to the Seven Numbers the Efflux of the One into Seven is understood the First Principle is to be understood to Fire out of which the Light becometh Manifest and from Fire to Substance is the Second Principle 52. And downwards under every Property is understood what kind of Efflux cometh out of every Property in the Co-working of the other Properties Not to understand it so that such an Efflux giveth or affordeth an own self Property but all Seven give or afford it but the first Form ruleth therein and keepeth the upper dominion 53. As at Number 1. there standeth Desire or Including there a Man is to understand that the desire is Magneticall and incloseth and darkeneth it self which also is a Ground of the Eternall and Temporall Darknesse and out of this intracting cometh Astringency hardnesse and Sharpnesse and is a cause of the fierceness whence the Great Eternall Death originally Existeth For this Magnet draweth the power into it self and shutteth it up into it self so that the working standeth still and entereth into Impotency as downwards under Number 1. is to be seen 54. Under Number 2. standeth Science or drawing and that is the Second Form to Nature viz the Motion of the Magnetick attraction whence the perceptibility of Nature originally existeth and it is the Ground of all Contraries For Hard and Moving are Enemies for the Moving breaketh the Hard again and yet also geneâ—â—â—â—â—â— the Hard with the attracting 55. Thus Two Substances origâ—â—â—â—◠〈…〉 will of God viz the drawing of the Magnetick Power giveth or affordeth Motion and Perceptibility and that which is drawn giveth or affordeth Substance wherein a Man understandeth the Cause to Spirit and Body viz in the drawing of the perceptibility Men understand the Spirit and in that which is attracted the Body or the Cause to Corporeity 56. Now if this in-drawing and Substance cannot reach or attain the Light of the Unity whereby it may be Meekened or softened then it continueth in it self a meer Enmity and it is a Source or Quality of raging and climbing up out of which own Receptibility and Pride or State originateth for the Will of own Receptibility is false or wicked and a Continuall breaker or destroyer of it self that is of its Substance 57. And Men understand in these two Formes viz Desire and in-drawing in their out-flowing Properties Gods Anger and though indeed they are the Ground of the perceptible Life yet if the Light shine therein then they are the Ground of the Kingdome of Joy viz an inward continuall mobility of the Unity of God and a Ground of the Five Senses out of which also the Creaturely Life hath taken its Beginning wherein also its perdition standeth so farre as it looseth the Light for it is the Source or Quality of the Hellish Anguish viz the Cause of the Painfulness and is also the Root of the Naturall Life 58. Under Number 3. standeth in the third Space the Third Form of Nature and is called Anguish viz a Spirituall Brimstone Source or Quality according to the property it taketh its Ground out of the First and Second Form viz out of the Magnetick desire and out of the Motion of the drawing where the Out-flown Eternall Will standeth in such unquietness in Anguish 59. The Anguish is a Cause of the Naturall willing of the Mind and of the Senses or Thoughts and is the Lifes Wheel Viz a Cause of the fiery or fiering Life For if the out-flown Will of the Unity of God stand in the Anguish then it panteth or longeth after the Unity again viz after the Rest and the Unity or Rest panteth or longeth after the Motion or Revelation or Manifestation 60. And yet also there could in the Unity be no Manifestation or Revelation without Motion and therefore the divine Will floweth forth out of it self and the Divine Longing delight introduceth it self into the out-flown willing into the Desire and Motion to a perceptibility that it might find it self and so there remain TWO in ONE Substance viz the perceptible divine Longing delight and the Cause of the perceptibility wherein God calleth himself a loving God 〈…〉 to the â—â—â—â—â—â—tible divine Love Longing and an Angry God according to the Cause to perceptibility viz according to the Eternall Nature 61. And thus we understand in the Anguish if the divine Light be not manifest therein the Hellish Fire and an Eternall * Or giving over or fainting for fear dismaying and terrour where the own Will of Nature continually standeth in a dying Source or Quality and perpetually desireth to sever it self from such Originall which I therefore call the little Death because it is the Eternall dying Death and yet in the Hardnesse it is the Great still standing Death 62. This Form if it hath not the Light is the Fountain-Spring of the false or wicked Mind but if it findeth the Light in it self then it is the Source Quality and Ground of the Sensible or Cogitative Mind and the right root of the Fire as under Number 3. downwards is to be seen 63. The Fourth Form Number 4. is the Fire of the Eternall Nature understand a Spirituall-Lifes Fire and that originateth out of the perpetuall enduring Conjunction or Copulation of Hardnesse and of Moving understand that the painfulnesse originateth out of it but the Fire Glance originateth out of the Longing delight of the free-willing where the Unity of the Longing dâ—light becometh sharpned in the Properties and so it shineth as a flash through the perpetuall enduring Conjunction of the Great Meeknesse of the Unity and of the fiercenesse and Motion of the Three First Principles For it is in the Essence of the Conjunction as if a Man did strike Steel and a Stone together whence the Flash existeth 64. This Flash is the true Naturall and Creaturall Life of the Eternall †Creatures for it is the Manifestation or Revelation of the divine Motion and hath the Properties of Nature and also the Manifestation or Revelation of the Unity of the divine Efflux in it self now which soever of these two get the upper dominion in that standeth the Life The Glance of the Fire is the Light from the Efflux of the Unity of God and the Essence of the Fire is the out-flown Will which hath with the desire brought it self
which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality
Elements and Constellations or Astrum that their Understanding and Skill or Knowledge is no higher then their Mother wherein they Live Every Life according to the Kind and Manner of its Mother wherein it standeth in the Seperability or Distinguibility of the Out-spoken Word 6. In which respect the humane Science in the Center of its Understanding receiveth or embraceth Evill and Good and compriseth compacteth or frameth it self in Evill and Good and Maketh it self Substantiall therein and so with the Science or Root introduceth it self into willing desire and Substance 7. So that the Abyssall Will out of the Eternall Word of the Seperability or Distinguibility introduceth it self in the Creaturely Word viz in the Science of the Creaturely Soul into an Ens and Substance after that Kind and Manner as the Out-breathing of God with the Seperability or Distinguibility of the Eternall willing hath introduced it self with the visible World into Manifold Properties viz into Evill and Good into Love and Enmity That in such a Contrary the Substance may become seperable or distinct formable perceptible and inventible and that every thing in such Contrary may become perceptible to it self 8. For in God All Substances are but one Substance as viz an Eternall ONE The Eternall One Only GOOD which Eternall One without Seperability or distinguibility would not be Manifested or Revealed to it self 9. Therefore hath the same out breathed out of it self that a Multiplicity and Seperability or Distinguibility might-originate or exist which Seperability or Distinguibility hath introduced it self into own self willing and into Properties and the Properties into Desire and the Desire into Substance 10. So that All things of the visible World both Animate and Inanimate might originate or Exist out of the Seperability or Distinguibility and Impressibility of the out-speaking Word out of the Science of the Great Mystery Mysterii Migni Every thing out of the Experience of the seperated distinguished Word 11. Every thing hath its Seperation or distinction in it self The Center of every thing is Spirit from the originall of the Word The Seperation or Distinction in the Thing is Own self Will of its own self Impression or Compaction where every Spirit introduceth it self into Substance according to its Essentiall desire 12. The Formability of Bodies existeth out of the Experience of the Willing where Every things Center as a piece of the Out-spoken Word re-out speaketh it self and compriseth or frameth it self into Seperability or distinguibility after the Kind and Manner of the Divine Speaking 13. And so now if in this Out-speaking there weâ—â— no divine or Free Will then the Speaking would have a Law and would stand or be in or under compulsion or subjection and no desire or longing delight might exist And then the speaking were finite and inchoative which it is not 14. But it is a Breathing of the Abysse and a Seperability or Distinguibility of the Eternall Stillnesse an out-parting or distributing of it self where the partibility standeth again in its own self seperability or distinguibility in an own self willing and is again an out-speaking of it self out of which Nature and the Creaturely Life hath taken its Originall 15. And hence in every thing an own self Will is existed so that every thing introduceth it self out of its own Experience into Form and Shape Condition or Constitution as also into a Life and Working as in its Center it standeth in the universall Experience viz in Mysterio Magno in the Great Mystery in the Mother of all Substances or Things 16. As we see in or by the Earth Which in the beginning of its Matter existed out of the Seperability or distinguibility of the divine breathing after a Spirituall Kind or Manner Where the Seperability or Distinguibility of the Word with the Own self Will hath comprised or compacted it self into Ens and Substance and with the Impressibility or Impression and Compaction introduced it self into perceptibility of Essence 17. In which perceptibility the Magnetick desire is existed where the properties of the seperable or distinguishable Walling with the Desire hath introduced it self into Bodies according to and out of the Kind and Manner of the III. Principle of Divine Manifestation or Revelation 18. Out of which Originall the Earth hath so manifold sorts of Bodies Good and Evill As Earths Salts Stoâ—â—s and Metals and such Bodies lye miâ—t in the Earth for this very cause that the III. Principles stand in one another as one Substance 19. And they stand only in III. Distinctions and Center viz of Divine Manifestation or Revelation where every Center maketh us own out-breathing Nature and Substance out of it self and yet ALL originateth out of the Eternall ONE I. Center 20. And the I. Center is the Out-breathing of the Abysse viz Gods Speaking the Impressibility or Compaction and divine perceptibility of it self where God brings himself into Trinity and Generateth and speaketh himself forth into Power II. Center 21. The II. Center or Out-speaking is the Out-spoken Substance of the divine Power and is called Gods Wisdome Through that the Eternall Word breatheth it self forth into Skill or Knowledge viz into Infinity of Multiplicity and bringeth the Multiplicity of Skill or Knowledge into longing delight and the longing delight into Desire and the Desire into Nature and Strife unto Fire 22. Wherein the Strife in the painfulness in the Consumptibility of the Fire dyeth to its own self Nature right and yet no Dying is understood but thus the Power bringeth it self into perceptibility and through the Killing of the Own Self desire of the Properties through the Dying of the Self-hood through the Fire forth into Light 23. And there in the Light another or Second Principle viz the True Great Mysterie Mysterium Magnum of divine Manifestation or Revelation is understood And in Fire is the First Principle viz an Eternall Nature understood and they are Two in One as Fire and Light 24. The Fire giveth Soul and the Lights Power giveth Spirit And in this Lights power of the divine Out-speaking or Expression through the Manifestation or Revelation of the Fire understand Spirit-Fiâ—e is the Mother of the Eternall Spirits viz Angels and Souls of Men understood As also the Spirituall Angelicall World viz the hidden inward power-World which is a Mother of the Heaven of the Starres and Elements viz of the Outward World III. Center 25. The III. Center is the Word Fiat verbum Fiat viz the Naturall Word of God out of the power of the I. and II. Principle viz a Seperator Creator and Maker of all Creatures in the Inward and Outward World according to their Property 26. That same Seperator or Speaker of the Seperability or distinguibility of divine Power hath out-spoken it self out of it self out of the I. and II. Principle viz out of the Fiery and Light one as also out of the Impression or Compaction of the Over-shaddowing viz out of the Darkness and with the Seperability of the