of God 41. For of what Essence the Souls Spirit is into such an Essence it receiveth also the divine Substance in the Covenant One in the power of Light in the Love the other in the Power of the fierce Wrath in the Darkness 42. The Covenant together with the Baptisme standeth firm Every Childe iâ— Baptised in the Covenant the Spirit of God Baptiseth every one if a Man keep the Solemnity yet according to the Childes Property 43. Often is the Father and Mother as also the Baptiser wicked and are only Evill Beasts also there is no earnest Sincerity all lyeth with them in the outward Pomp Money and Riches they do but despise the Mysterie and the Child also is only of the Anger 's * Or Property Essence who shall then Baptise None else but Gods Anger in his Covenant And therefore because Men do but despise it 44. Thus the Anger-Source or Quality receiveth the New Spirit and worketh powerfully in it And bringeth forth Fruit into Perdition As Saint Paul saith of the Supper and other Testament That †1 Cor. 11.29 the wicked receive it unto Judgement because he distinguisheth not the Lords Body that is that he distinguisheth not the heavenly part of his Essence in him From the Earthly and so putteth his willing thereinto and Offereth it up to God but esteemeth all common as an Oxe devoureth the Stover 45. Therefore the Anger of God floweth up in him so that he breaketh not off his willing from the Earthly and entereth not into Repentance from his Evill or Wickedness And therefore cannot his heavenly part become partaker of Gods Body while he cannot make the Essence of the heavenly Part stirring 46. Moreover he hath also no Mouth to receive the Body of God for the Mouth lyeth shut up in Death in like manner also the Earthly part receiveth Christs Body but according to the Anger 's property according to the Dark-worlds property for the Testament must stand firm 47. In like manner also in the Baptisme as the Souls Essence is in Substance so also it enjoyeth Gods Covenant better a totall wicked Childe should not be baptised and that a wicked Man in his Sinnes without conversion should not touch Gods Testament for it bringeth them BOTH only power to Perdition 48. For Gods Covenant becometh stirred and that goeth never away without Fruit God worketh in his Covenant according to his Word As the Soul is which stirreth the Covenant so is also the Medicine or Physick in the Covenant and in such a Power the Spirit of God worketh in Love and Anger 49. For it is the Spirit of Every Life and likeneth or appropriateth it self to Every Life it is in Every Thing like as the Things will and property is for one Property receiveth the other what the Soul willeth that willeth also the same into which the Soul turneth it self It is all Magicall whatsoever the Will of a Thing willeth that it receiveth 50. A Toad taketh only Poyson to it self when perhaps it sitteth in the best Apothecaries * Or sweetest Balsom Medicine The like also doth a Serpent every Thing taketh its own property into it self 51. And though it eat the Substance of a good Property yet it Maketh all in it self to its own Property If a Toad eat Sugar yet the same becometh Poyson in it Even as the Devill was an Angell but when he willed nothing that was Good then his heavenly Substance be came to him hellish Poyson and his Evill Will continued Evill at one time as at the other 52. Thus is our Life highly to be considered what we would doe or what we purpose we have Good and Evill in us into which we frame our willing the Essence thereof becometh stirring in us and such a Property we draw also from without into us 53. We have both Mysteries the Divine and the Devillish in us from both the Eternall Worlds and also from the outward World what we make out of our selves that we are what we awaken in us that is stirring in us if we lead our selves to the Good then Gods Spirit helpeth us 54. But if we lead our selves to Evill then Gods fierce Wrath and Anger helpeth us What we will of that Property we get a Leader and thereinto we lead our selves And yet it is not the Deities Will that we perish but his Anger 's and Our Will. 55. And thus we understand the Fift Point How a Life perisheth and how out of Good an Evill Cometh to be and out of Evill a Good when the Will converteth or turneth it self about The Sixt Point The Ninth Chapter Of the Life of the Darkness wherein the Devils dwell what kind of Birth or Geniture and Source or Quality it hath 1. THe Life of the Darkness is against all and Every Life of the Light For the Darkness giveth fierce wrathfull and Enimicitious Essence and the Life of the Light giveth Love-Essence 2. In the Darkness there is in the Essence only a continuall stinging and breaking where every Form of the Essence is at enmity with the other an Opposite or Contraâ—ous Substance every of the Formes deny themselves to be evill and every one of them say to the other that it is Evill and contrary to them it is a cause of their unquietness and fierce wrathfulness 3. Every one of them think in themselves if the other Form were not then they should have rest and yet Every one is Evill and false whence it cometh to passe that all whatsoever becometh generated or born out of the dark fierce wrathfull Property is lying and continually lyeth against the other Formes saying that they are Evill and yet it is the cause thereof It maketh them Evill with its poysonous Infection 4. Thus are they all and lying is their TrUth * John 8.44 When they speak lyes then speak they from their own Formes and Properties and thus also are their Creatures Therefore saith Christ The Devill is a Lyar and Murtherer from the Beginning for Every Form desireth to Murther the other and yet there is no Murthering but the greater the Strife is the greater their Murtherous Life cometh to be 5. Therefore it is called an Eternall Death and Enmity where meer vain contrariety or opposition Existeth for there is nothing that can cease the Strife there is nothing can compell one only Form the more it is resisted or stopped the greater the fierce wrathfulnesse becometh like a Fire that a Man bloweth up or compresseth whereby it burneth but the more 6. So the fierce wrathfull Kingdome can be quenched by Nothing but barely by Gods Light or Love whence it becometh totally soft meek or sweet lovely and richly Joyfull 7. * Note And that also can not be for if the Dark Kingdome should be kindled with the Light the Light would have no root to its Nature and Property there could be no Fire Generated there would also be no Light also no Omnipotency but All a Nothing
teach before the people concerning the Kingdome of Heaven in Similitudes or * Mark 4.13 33.34 Mysterium Magnum ch 46. ver 31. Parables 115. Question Why hath not Christ himself described his Gospel with Letters in writing But only Taught and left it afterwards to his Apostles to write it down 116. Question Why must it be the very * Mark 10.33 Math. 27.1 41. High Priests and Scribes or Scripture learned who taught the People that must speak against or contradict Christ and would readily mock him and condemn him continually to death Why must not the worldly Magistracy doe it or the Common people What doth that signifie 117. Question Why must there be such a way and processe observed toward Christ †Mat. 26.67 ch 27.26 to the 34. with Mockings reproaching derision or scorn and scourging before his Passion Why did God suffer that to be so done 118. Question Why must the very Teachers of the Law bring Christ to the judgement and yet must be put to Death by the * Math. 27.2 Heathenish Magistracy What doth that signifie 119. Question Why must Christ suffer and †Mat. 27.50 dye Was God to doe it for such a Revenge sake that he might attone and reconcile or appease himself could he not otherwise forgive Sinnes 120. Question What is the Figure of the Two Murtherers Luke 23.33 which were hanged on a Crosse on Each side of Christ And why must Christ dye on a wooden Crosse and Not otherwise 121. Question How †Heb. 2.14 Phil. 2.8 did Christ slay Death on the Crosse with his dying How came that to passe 122. Question Why must Christ * Ioh. 19.31 34 and 20.25 Col. 2.14 be nailed to the Crosse And why Must his Side be opened with a Spear out of which Bloud and Water ran How doe these signifie in the Figure 123. Question Why must Christ †Math. 27. from 39. to the 50. be reproached on the Crosse 124. Question Whether also was the divine Power * Ioh. 19.34 in the Bloud which Christ shed or poured unto the Earth 125. Question Why did †Math. 27.51 Three Principles ch 25. ver 44 45. the Earth Tremble when Christ hung on the Crosse 126. Question What did †Luke 23.46 See the 37. Question of the forty Questions of the Soul the Darknesse signifie which at that time came over all Nature 127. Question Wherefore did Christ in his Death * Luke 23.44 Mysterium Magnum ch 23. ver 3. commend his Soul into his Fathers Hand What is that Hand of God 128. Question Why did some * Luke 23.48 Convert and turn again when they saw what was done at the dying of Christ and the High Priests not Why must they be blind and hardened to this work 129. Question What was †Acts 2.27 31 Heb. 2.14 Christs going to Hell where he overcame Death and the Devil 130. Question How did 〈◊〉 * 1 Pet. 3.19.20 preach to the Spirits which in the Tiâ—â—â—oah believed not 131. Question 〈…〉 â—hrists Rest in the †Math. 27.63 64. ch 28.1 Luke 24.1.7 Grave signifie 〈…〉 lye forty houres in the Grave 132. Question 〈◊〉 must * Mâ—th 27.64 65 66. Christs Grave be guarded with W â—â—â—rs What doth that signifie that the Hiâ—h Priests would resist or oppose Gods Power and Might and would keep Christ in the Grave 133. Question Why did the Evangelist say that * Math. 28.2 to the 9. the Angell removed the Great Stone from the door or Mouth of the Grave Could not Christ have risen else out of the Grave 134. Question What is the Power of Christs Resurrection through the Death How * Col. 2.14 15. did he make a triumphant shew of Death on his Body What was it then that he did with it 135. Question What manner of †Rev. 3 8. Door hath Christ through Death in our humanity opened in the Anger and Righteousness of God whereby we may enter into God How is that done 136. Question What doth the Pilgrimage * Luke 24. from the 13. to the 31. vers Journey of the two Disciples from Jerusalem to Emaus signifie where they complained in anxiety for their Master and yet Christ walked among them and enquired of them and taught them And yet they knew him not 137. Question Why did Christ after his Resurrection first appear to †Mark 16.9 10 11. John 20.14 to the 19. a Woman and not to the Disciples 138. Question Why did Christ * Luke 24.42 Joh. 20.19 26. after his Resurrection eat of the †broyled Fish with his Disciples And Entered into them through a shut door and taught them 139. Question Why did not Christ after his Resurrection shew himself to Every one But to some only 140. Question Why did Christ * Act. 1.2 3. Three Principles ch 25. from the 75. ver to the 98. after his Resurrection Converse forty dayes upon Earth before he went or was taken up to Heaven What doth that signifie 141. Question What is †Math. 24.51 Mark 16.19 Act. 1.9 Three Principles ch 25. from 98. verse to the end Christs going or Ascention to Heaven That he did visibly ascend Whither is he arrived and where is he now at present 142. Question What signifie * Acts 1.11 the Two Men in shining Garments who said ye Men of Galilee why look ye up after him this JESUS who is taken from you to Heaven will come again as ye have seen him Ascend or goe to Heaven Acts 1.11 143. Question †Three Principles ch 26. verse 1 2. thence to the 13. Why must * Acts 2.1 His Ascention was forty Dayes after his Resurrection or the Passeover or Easter And ten Dayes after his Ascention to the Day of Pentecost which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quinquagessuna dies the fiftieth day or seven weeks day or the Morrow after the seventh Sabbath which was called the Feast of Weeks or First-fruits Math. 26.2 Mark 14.1 2. â—uke 22.1 John 13.1 the Passover was the fourteenth day of the first Month. Exod. 12 1â— Levit. 23.5 Numb 28.16 in the Month Abib Exod. 13.4.23.15 and 34.18 the Feast of the first Fruits of thy Labours thou hast sown in the field Exod. 23.16 the feast of weeks Exod. 34.22 And from the Morrow after the Sabbath of the Passover you shall count Seven Sabbaths that is seven times seven which is forty nine and the Morrow after maketh fifty dayes Levit. 23.15 16. Numb 28.26 The Feast of Weeks Deut. 16.9 the Disciples of Christ yet wait ten Dayes from his Ascention for the sending of the Holy Ghost Why was not that done Instantly 144. Question What is this that the Disciples must †Luk. 24.49 Ioh. 15.26 Acts 1.4 wait and Continue together till the Holy Ghost came 145. Question What is the Feast of Acts 2.1 to the 4. Pentecost How was the shedding or pouring forth
SEVERAL Treatises OF Jacob Behme Not printed in English before according to the CATALOGUE here following viz. I. A Book of the Great Six Points As also A Small Book of other Six Points II. The 177 Theosophick Questions The First Thirteen Answered III. Of the Earthly and of the Heavenly Mystery IV. The Holy-Week or a Prayer-Book V. Of Divine Vision To which are annexed the EXPOSITION Of the TABLE of the Three Principles Also an EPISTLE Of the Knowledge of God and of All Things And of the True and False Light With a Table of the Revelation of the Divine secret Mystery Englished by JOHN SPARROW LONDON Printed for L. Lloyd at the Castle in Corn-hill 1661. THE PREFACE To the ENGLISH READER SEveral of the Writings of this Author Jacob Behme have been published in his native Tongue the German and were so loved and desired at the first notice of them about the year 1612. by some noble vertuous and learned Persons who procured Transcripts out of the Library at Gerlity where the Primate Gregory Rickter had commanded it to be kept that it should no more come to the Authors hands again that beyond his expectation they wrote to him to know whether he were the Author of them and upon his Answer in return they ceased not to solicite him to further writing according to his high knowledge in the deepest Mysteries which he performed from the year 1619. to 1624. in which year he departed this mortal life For it appears by the History of his life and in the Catalogue printed at the end of his Book in Answer to the forty Questions of the Soul that he wrote to the number of Thirty One several Treaties whereof some have been studyed by persons of Learning some Ministers as well as others in Muscovia Sweden Poland Denmark the Netherlands Germany France Spain Italy even in the City of Rome and â—â—ry many in England with good satisfactioâ— to their thirsty Souls concerning true Religion and the way to salvation and Twenty One of them have been formerly printed in the English tongue To some yet there remaineth still the complaint that they are hard to be understood though those that have diligently perused his Books have attained very satisfactory resoâ—â—tions to their destres in most deep and difficult Divine and Natural Mysteries and they that account them most obscure are such as cast their eyes only superficially here and there upon some part of them but those that have gotten a Tast and relish of his illuminated spirit of Understanding appearing in his writings are very eager after any thing of his that remains yet unpublished for whose satisfaction therefore here in this present Volum are Five more peeces of his besides Three other that were printed formerly but not from so exact Copies as now and besides a Table belonging to the Epistle concerning the true and false Light not printed before They are all of very high worth The This is the Siâ—th Book â—n the Catalogue of his writings FIRST is called An Exposition of the Great Six Points containing the knowledge of the Greatest Mysteries in Eternity and how they may be apprehended in the things of this outward visible world more deeply and yet more particularly then in his other writings Especially how Darkness in the eternal Original doth co-work to the Manifestation of the Eternal Light and Glory in Heaven and yet in Hell is the eternal Torment and consuming Fire of the wrath of God where the Devil and his Angels Rev. 20.10 together with the Beast and false Prophet and all the wicked shall be tormented for ever and ever Also how we may in this life while we live in flesh and blood depâ—rt from the Tree of Darkness into the Tree of Light but after this life how there is no possibility to change our capacity we leave this outward world in And this so convincingly that any that is desirous may know how to enter infallibly into the exercise and participation of the Tree of Eternal Life in which consideration we may see how this whole world is a Looking-Glass of the Two eternal beginningless worlds both the Light and the Dark world in one another as One The Four Elements being Fire Air Water and Earth In Heaven these are substantially Love Humility Patience and Meekness and in Hell they are also substantially Wrath Pride Envy and Covetousness and so all things else that are contained in the Four Elements and dwell or grow therein are also according to the manner of Eternity in the Two Eternal Worlds The other is a Small Book of Six Points also wherein are matters of highest depth and of the greatest Concernment to mankind to be known fundamentally as he hath written of them For First As the outward man is constituted of Blood and Water by which his outward life is fed and preserved so the Soul hath in the outward Blood and Water an Eternal which belongeth to the eternal life and therefore was the Blood and Water which flowed out of the Side of our blessed Lord and Saviour when he was pierced with a Spear as he hung upon the Cross so effectual to the healing of the Breach made in Adams Side in his stâ—ep when it was become not good for Man to be alone and all the frailty of Mortal Man afterwards which will also bring forth his Resurrection at the Last Day Secondly It Treats succinctly and summarily concerning Election and Predestination of Good and of Evil wherein is shewn how by the eternal power of God that is through Christ in us we may in this life come out from evil with our Souls into the eternal Election of Grace and Predestination to life which is the Love and Mercy of God or else by rejecting and forsaking the Drawing of that Power within us cast our selves into the Eternal Predestination of Condemnation and Perdition into the darkness and Death which is the wrath and Anger of God Thirdly It intimates how Sin is Sin by shewing how it is the life in the manifestation of the Power of the dark world contrary to the constitution and creation of the Creature which was created in and for the Light by the exorbitant rising up of Self-Nature the Fire to be predominant over divine Nature the Light in the Self of the Creature Fourthly How Christ will at the Last Day deliver up the Kâ—â—â—dom to the Father when he hath put all dominion under the Foot stool of Christ then shall Christ deliver up his kingdoâ—â— who is now Lord of All to the Father and God shall be All in All outwardly and visibly as he is now but inwardly hiddenly and invisibly to us in this Coâ—ruptible world Fiftly What the eternal Magia or Desire is which maketh frameth and imageth both in the dark world and in the light world according to the Quality of Each for as the Thoughts are framed in the Mind so is every thing figured in its own substance in its own world Therefore our
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
Fire if it abide in that Fire 27. And then that Life is Regenerated either as to the Dark-world or as to the Light world in which soever the Will kindleth it self And upon that passeth another Election or Predestination And that is the cause why God causeth us to be taught and so doth the Devill also each of them willeth that the Will of the Life should converse and kindle it self in his Fire And then the One Mysterie taketh hold of or receiveth the Other The Third Point Of Sinne. What Sinne is And how it is Sinne. 28. A Thing which is but only ONE hath neither Commandment nor Law but if it mixeth it self with another then there are two Substances or Essences in One and there are also two Wills one whereof runneth contrary to the other and thence ariseth Enmity 29. Thus we are to consider and Conceive of the Enmity against God God is simply One and Good without any Source and although every Source is in HIM yet not Manifested for the Good hath swallowed up the Evill or that which is Contrary into it self and keepeth it in the Good by Compulsion in Subjection as a Captive where the Evill must be a cause of the Life and of the Light yet not Manifested but the Good slayeth or Mortifyeth the Evill that it self in the Evill may dwell in it self without Source or Perception 30. The Love and the Enmity is but One only Thing yet each of them dwelleth in it Self and that maketh Two things Death is the Partition-Wall between them both and yet there is no Death but this that the Good dyeth from the Evill as the Light is Dead to the Source of the Fire and feeleth the Fire no more 31. Now thus we may in the Humane Life fathom or search out Sinne for the Life is Singly One and Good but if there be another Source therein then what is Good then that is an Enmity against God for God dwelleth in the Highest or pretiousest Life of Man 32. Now no unfathomable thing can dwell in that which is fathomable for as soon as the right Life awakeneth the Source in it Self that is not like unto the Abysse wherein there is no Source And so immediately the One separateth it self from the Other 33. For the * Note Good or the Light is as a Nullity or Nothing but if Somewhat cometh into it then that Somewhat is another thing then that Nullity or Nothing for that Somewhat dwelleth in it self in the Source for where there is Somewhat there must be a Source which maketh and preserveth that Somewhat 34. Thus we are to consider of Love and Enmity Love hath One only Source and Will it desireth only its like and not Multiplicity for the Good is singly ONE but the source or Quality is Manifold and whatsoever humane Will desireth much that fillâ—th that One in it Self wherein God dwelleth with the Source of Multiplicity 35. For the Somewhat is dark and darkneth the Light of Life and the One is Light for it loveth it self and there is no desire after any thing More 36. And thus must the Will of the Life be tending and endeavouring into the One viz into the Good and then it remaineth in one only Source but if it Imagineth in or after another Source it is pregnant or in travell with that thing which it lusteth or longeth after 37. And if then that thing be without an Eternall and Ground and Foundation and in a Frail Corruptible Root then it self seeketh a Root to uphold it that it self may remain for all Life subsisteth in the Magick Fire and thereupon every Substance must have a Fire wherein it Self burneth 38. And then that Thing must make to it self a Substance according to its Desire that its Fire may have food to feed upon Now no Fire-Source can Subsist in the * Note Free-fire or Fire of the Liberty for it reacheth not that because that is ONE of or by it Self 39. Whatsoever would Subsist in God must empty it Self of its own Will it must have no Fire burning in Self but the Fire of God or the Divine Fire Note must be its Fire Its Self will must be united in to God so that the Will of God and the Will and Spirit of Man may be but One and the Same 40. For that which is one is not at Enmity for it hath but one only Will whithersoever it goeth or whatsoever it doeth that is all one with it 41. One only Will hath but one only Imagination and yet the Imaginatâ—on maketh or desireth that which is only like it self And thus we are to understand Concerning the Contrary or Opposite Will 42. God dwelleth in ALL and there is NOTHING that Comprehendeth him unlesse it be one with him and if it departeth out of that One then doth it depart out from God into it Self and is somewhat else besides God Note and that Divideth or Separateth it Self And hence the Law doth exist that it must either goe again out of it Self into that One or else be separated from that One 43. Thus It may be known what Sinne is or How it is Sinne viz the Humane Will which separateth it self from God into its own Selfnesse and awakeneth its own self and burneth in its own Source and so that †Self Lust and Desire own Fire is thus not capable of the * Divine Longing and Desire divine Fire 44. For all that the Will entreth into and will have as its own that is a strange Thing or Substance in the One only Will of God for the Will of God is All things and Mans own Will is Nothing but if it be in God ALL is its own also 45. Thus we know The Desire of Lust to be Sinne For it Lusteth and so departeth out of One into Many and introduceth Much into the One It willeth to possess as its own and yet should be at Liberty and without Willing By the Desire Substance is sought and in the Substance the Desire kindleth the Fire 46. Now every Fire burneth out of the Property of its Substance and then is the Separation and Enmity generated For Christ said †Math. 12.30 Luke 11.23 He that is not with me is against me and he that gathereth not with me scattereth abroad for he gathereth without him and whatsoever is not in him is without God 47. Thus we perceive that Covetousnesse is Sinne For it is a Desire * Extra Deum without God and we see also that Pride is Sinne for it will be its own and separateth it self from God viz from the Only One 48. For whosoever will be in God must walk in HIM in his Will For seeing we are in God but One in Many Members therefore it is against and Contrary to God when one Member withdraweth it self from the Other and Maketh it self a Sole and only Lord and so there be two Lords and the One Severeth it self from the Other 49.
28. Question What are the Principles in the Spirit of this World Of the Superiour and Inferiour Substance 29. Question What is the Sperme or Seed of the Generation of all Things 30. Question What is the distinction or difference of thâ— Sperme or Seed between the Metals Stones and Vegetables viz Hearbs Trees and Mineral Earths 31. Question How is the Conjunction of the Feminine and Masculine Kind Effected whence their Seed and growing exist 32. Question What is the Tincture in the Spermatick Kind or Species whence the Growing and Lustre Exist 33. Question Out of what are all Creatures of the Mortall Life become Sprouted and Created 34. Question What was the Archaeus and Separator of their Kind or Species and Property which hath formed and still at this day doth form them 35. Question What are the Six dayes work of the Creation and the Sabbath 36. Question What is the difference or distinction of the Mortall Creatures And what is their Chaos wherein every Generation or Species liveth and wherein they are become distinguished one from another 37. Question To what End and wherefore did the Mortall Creatures come to be 38. Question Out of what * Gen. 2.7 to the 22. as to the Body did Man become Created 39. Question What was * the breathing in whence Man is become a living Soul 40. Question What is the Immortal Life in Man viz the Soul And what is the Spirit of Man and the outward Life in this World in him 41. Question What is the Idea or Expresse reflex * Gen. 1.26 Image of God in Man wherein God worketh and dwelleth 42. Question What was †See the 40. Questions of the Soul Quest 39. 40. Also Myster Magnum ch 25. ver 16. And the 14. Epistle ver 14. quere the Epistle in English Paradise wherein God Created Man Is it alterable and a Creature Or doth it stand in the Eternal Ground 43. Question Why did God in the Beginning Create but ONE Man And not instantly a Man and Wife at once as other Species are 44. Question Whether was the first Man in such a habit of Condition Created to Eternal Life or to change or alteration 45. Question What manner of Image was Adam before his Eve in what Form and Condition was he when he was neither Man nor Wife but both 46. Question Whether had Adam before his Eve Gen. 2. from the 7. to the 22. also Masculine Members and such Bones Stomack Guts Entrails Teeth and also such things as we now have 47. Question If Adam also had been thus as we are now How was it possible that he should stand in such a Manner in impassibility and incorruptibility 48. Question Had Adams Eating and Drinking been after a Paradisicall Manner without care and necessity or want if he had stood out the Tryall or Proba 49. Question Whether also should Adam have Eaten such Fruit in Paradise as the Heavenly Food after this Time shall be Or whereinto should he have Eaten Where should that have remained Or what would have become of it Seeing all Substances of this World are earthly and transitory and he only was an Eternall Heavenly Image and needed not the Vanity 50. Question Whether also did The four Elements govern Adam in his Innocency or but ONE only in the Equality of the four Elements also whether did he feel Heat and Cold before he fell 51. Question Whether also should any thing have been able to kill him or destroy him 52. Question What should Adams State and Condition upon Earth have been What should he have done if he had Continued in Paradise 53. Question What was the Earth with its Fruits before the Curse when it was called Paradise Gen. 3.17 54. Question Whether also should it have been possible that the propagation should be effected without Man and Wife being * Luk. 20 3â—.36 in the Resurrection from the Dead they shall be neither Man nor Wife but as the Angels of God in Heaven Math. 22.30 55. Question How should it have been possible that a Man and Wife should have remained Eternally Or whether would God have altered and changed this Creature Man Seeing in the Eternall Life they shall be like the Angels Whether also Adam in the beginning became Created in that very angelicall Imaging or in another Imaging that shall rise again and live Eternally 56. Question What were the Trees in Paradise which were †Gen. 2.9 amiable to behold and good to be eaten of 57. Question What was * Gen. 2.9 the Tree of Life and also the Tree of Knowledge of Good and Evill each in its Power Essence and Property 58. Question Wherefore did God Create these Trees seeing he knew well that Man would lay hold on them and so hurt himself thereby 59. Question Why did God †Gen. 2.17 forbid Man these Tree What iâ— the Cause thereof 60. Question Why should Man * Gen. 1.26 rule over all the living Creatures or Beast of the Earth how should that have been and to what End 61. Question Why did God say †Gen. 2.18 It is not good for Man to be alone whereas yet in the beginning * Gen. 1.31 he beheld all his Works that he had made and said they are very Good But concerning Man only he said It is not good that this Man should be alone why was it not Good 62. Question Why did †Gen. 2.21 to the 24. God suffer or cause a deep Sleep to fall upon Adam when he built or framed a Wife out of his Rib What doth that Signifie 63. Question How became the Wife or Woman made out of Adam What doth the Rib out of his Side signifie out of which God made the Wife or Woman as Moses writeth 64. Question Whether also did Eve receive a Soul and Spirit from Adams Soul and Spirit or a New strange One especially and severally given from God 65. Question How was the dividing of Adam into the Wife or Woman effected 66. Question Why * Gen. 2.23 did Adam take his Eve instantly to him and say That she was his Flesh How could he know her 67. Question What was the Serpent on the tree of the Knowledge of Good and Evill which seduced Eve Gen. 3.1 68. Question Why did the Serpent perswade Eve and Not Adam to Lust after the Fruit What was the Fruit on which they both did Eat Death 69. Question What was the Sinne Gen. 3.6 and how is it become a Sinne So that it is Enmity against God 70. Question Why did not God hinder that See the Answer to the 9. Question that it should not be done or Committed Seeing he had †Gen. 2.17 forbidden it to them 71. Question How * Gen. 3.7 did Adam's and Eye 's Eyes become opened so that they saw that they were Naked which they did not know before 72. Question What was * Gen. 3.8 Adam and Eves Shame that they hid
Earnest Praying if we would obtain any thing from God a right true Repentance and in-turned Humility For right Praying is a receiving of that which the Soul desireth concerning which Christ saith From henceforth the Kingdome of Heaven suffereth violence and the violent take it by force to themselves Math. 11.12 43. For which cause I will set down a brief Form of a Confession or Preparation how a Man should prepare himselfe when he will bring his short Prayer and Requests before God 44. For he may as well be heard in a short Prayer as with many words if his heart stand right in the presence of God It needeth not long Prayers or many words but only a Beleiving or faithfull repentant Soul which with totall Earnestnesse giveth it self up into the Mercy of God into Gods Compassion For one onely sigh worketh with God if the Will standeth nakedly or purely before God and hath cast away from it the Earthly Garment viz the false or wicked Lust This for an Intimation to the Reader and for a quickening stirring to him 45. For there needeth not to be used just such a Form of Confession but the Holy Spirit will well enough make a Form for him in the heart when the Will in true earnest Sincerity turneth it self to God 46. Only for an Introduction to every one who doth not yet know how a true Prayer should be fitted I will set down this Confession to direct his Soul therewith and I will commit the work of Confession together with the Praying to the Holy Spirit in every Soul which is truly and rightly Earnest He will well enough make for him a Confession and Prayer if any doe but earnestly sincerely and rightly come to the Gate where GOD the LORD in Man Speaketh operatively Then he will find it so A Confession and Right Acting or Working of Repentance before Gods Countenance 47. O Deepest of all Greatest Unsearchable Holy God! Thou who out of meer Grace and Mercy after the terrible apostacy of our first Parents with thy great Love and Mercy in thy Sonne JESUS CHRIST hast manifested thy self in our Humanity and in him hast made an open Gate of Grace again for us poor Men to thy Countenance and abolished Sinne and Death in his Bloud and callest us now to such Grace as a Mercifull God we poor Sinners now should only Convert again and come to thee and thou wilt quicken or refresh us Math. 11.28 48. I poor unworthy sinfull Man come upon the invitation of thy Word and acknowledge to thee that I am not worthy of such Grace which thou offerest us For I Stick in the Slime of Vanity and am Laden with vain Lusts of the Flesh and own-self Will my Sinnes have captivated and obscured me so that I neither tast nor see thy Grace in me also I have no Right Trust or Confidence nor Faith towards thee and have totally given my self up into the vanity of the World and of the Flesh and am compassed about therewith 49. I have defiled my fair bright Garment which thou hast put on to me in the Baptisme with the Lust of the Flesh and lye in the Devils Net captive in thy fierce Wrath. Hell setteth its Jaws wide open against me and my Conscience gnaweth me thy Judgement standeth alwayes before me and the Bands of Death wait upon me 50. I lye in the slime and mire of Sinnes and Vanity so that also I neither know my Sinnes nor can bewail them For they have hidden me from thy Countenance and I have only yet a little sparkle of the living breath in me through thy drawing which desireth thy Grace 51. And I come now before thee with the Lost Sonne and the Publican in the Temple and fly to thy Mercy and pray thee in my weak power through the Bitter Suffering and Dying of my Redeemer JESUS CHRIST whom thou hast Set before thee for a Grace-Throne and offerest us thy Grace through his Satisfaction that thou wouldst receive me yet again for thy Child and Heir in thy Sonne and wouldst awaken for me a right Earnest Repentance also Sorrow and Grief for my former committed Sinnes in my Heart that I may goe out from the wicked way or Conversation and turn my heart totally and altogether to THEE 52. O Great God strengthen I beseech thee my weak Faith in Me rouse my heart I pray thee that it may acknowledge and bewaile my manifold Sinnes Touch thou my poor Soul with thy Power that it may acknowledge it self that it standeth deviated and turned away from thee 53. O thou Breath of the Mercifulnesse of God doe thou draw me to thee through my Redeemer Jesus Christs Death and Resurrection and abolish my Sinnes in his Bloud and Death and make my poor Soul living in his Bloud and wash it clean from its Sinnes that its desire may presse into thee O thou Holy God! and fetch Power out of thy Spring or Fountain of Grace 54. Awake thou I pray thee in me a right hunger and thirst after true Repentance and Sorrow for my former committed Sinnes that I may hate or be at Enmity and angry against them and turn my self to Thee 55. O thou great deep of Mercy I am afar off from thee and cannot reach thee in my weak Power turn thee to me I beseech thee and comprehend my desire into thee and kindle it O Lord that I may tast thy Grace 56. Forgive I pray thee my Trespasses and Sinnes and heal my weaknesse bruise I pray thee my Heart and Soul that I may acknowledge and humble my self before thee Be thou I pray thee my beginning to Conversion and lead me upon the right path that I may walk with thee 57. Give me I pray thee thy holy Spirit in my Soul and Spirit and Sanctifie me in thy Grace As thy beloved Sonne Jesus Christ hath engaged to me saying My Father will give the holy Spirit to them that pray unto him for it Luke 11.13 Also Knock and so it will be opened unto you Math. 7.7 Luke 11.9 58. Now come I poor Sinner upon the Invitation of thy Word and take to me thy Saying in my Soul and Heart and will not leave off from thee unless thou blesse me with JACOB 59. And though indeed my Sinnes are many yet thou art God and the Eternall Truth which cannot Lye where thou hast Spoken in the Prophet Isaiah If we Convert and Repent then we shall be snow-white as wool Isai 1.18 60. Upon thy Saying I trust and give my self totally and altogether up to thee and pray thee receive me into Grace and bring me to thy Children who walk in the way of the Living and let me walk with them and enter into thy Commandement give me a true humble and obedient Heart that may alwayes fear before thy Anger and Sinne no more 61. O thou Well-Spring or Fountain of all Grace what shall I say before thee Or why should I flatter my self and comfort my evill Will
and Desire I desire no Comfort from thee in my earthly evill Will but pray thee out of all my power which yet is in me mortifiâ— my Earthly Evill Will and let it no more live before thee For it desireth only hypocrisie dissembling or flattery and own self Love and is never sincerely upright before thee It giveth thee good words and pretendeth Truth and yet is a Constant Lyar before thee 62. Give me only thy Will that I may will nothing without thee Doe thou with thy Will tread down my self evill Will to the ground and let me in thy Power co-will and act with thee 63. O LORD what shall I in my vanity pray for from thee I pray for Nothing from thee but for the dying of my Saviour JESUS CHRIST That thou wouldst put me to Death in his Death and make me living again in his Resurrection in him that I may no more walk or converse according to my Spirits Will in me but in him That I may be his Temple and Dwelling-house that he may lead and conduct me so that without him I may be able to will or doe nothing 64. Unite thou and bind me with him so that I may be a fruitfull Branch on his Vine and bear good Fruit in his Power into thy Promise I sink my self down totally and altogether Be it done unto me according to thy Word and Will Amen A Thanksgiving and Prayer When a Man after such Acting Repentance findeth the divine Power in himself 65. O GOD thou Well-Spring or Fountain of Love and Mercy I glorifie and praise thee in thy Truth and Thank thee in my Heart that thou presentest to me thy Countenance again and lookest upon me unworthy and Miserable Wretch with the Eyes of thy Mercy and givest me a Ray or Beam of Comfort so that my Soul CAN hope on Thee 66. O thou Infinite Love of JESUS CHRIST thou who hast Broken Death in our Humanity and changed Gods Anger into Love to thee I give up my self totally and altogether My Soul Laudeth and honoureth thee It rejoyceth it self in thy Power and Love that thou art so Good and Gracious My Spirit sporteth in thy Power and joyeth it self in thy Truth All thy doing is right and Truth Thou rulest over Sinne and breakest the Power of Death Thou holdest the Might and Power of Hell captive and shewest us the Way of Life 67. None is like thee O LORD Who releasest the Captives out of the Pits and Graves of Death and refreshest the Miserable Thou givest them drink in their Thirst and givest them Water of Eternall Life Thou directest their Feet in right Paths and guidest them with thy Staffe The dry parched Places of the Heart and of the Soul thoâ— fattenest and bedewest with thy Rainy Showers and givest them Water of Mercy 68. Thou makest them living in the Midst of Death and settest them up before thee so that they live before thee Thou thinkest on the Mercy and Covenant which thou hast made with us through thy Bloud and Death and forgivest us our Sinnes 69. Thou pourest into us of thy Power so that we acknowledge thee and givest us Food of the Eternall Life whereby we become quickened and continually hunger and thirst after thee This now my Soul acknowledgeth therefore it praiseth thee and exalteth thee in thy great Might and Glory 70. O thou Well-Spring or Fountain of Divine Sweetnesse comprehend or receive my Soul into thee and fill my Spirit with thy Love and bind me to thy Band that I never more depart from thee Strengthen I pray thee my weak Faith and give me an assured Hope and Confidence 71. Cleanse I pray thee my Heart and Soul and give me Chastity Modesty and Purity in my Conscience that I may be ashamed of Sinne before thy Countenance and depart from it Mortifie I pray thee all Evill Lusts in me that I may cleave unto thee with clean and pure desire and walk in thy Will 72. Keep and Maintain me I pray thee in thy Power and acknowledgement and give me an humble Heart towards thee and my Neighbour so that I may alwayes acknowledge and love thee Help also that I may Love my Neighbour as my self through JESUS CHRIST Our Lord. AMEN A Prayer to the Great Fire-burning Love of God shewing how rightly to Pray for it O Thou Holy GOD thou that dwellest in a Light that None can câ—â—â— unto but only the Love of thy Sonne Jesus Christ which thou hast out of meer Grace poured into our Humanity in JESUS Christ Wherewith thou hast loved us poor Men before the foundation of the World And hast through this Love redeemed us from thy fierce Wrath and from the power of Death and of Hell and offerest us now this Love through thy Sonne Jesus Christ in thy Fire-flaming Spirit that we should pray unto thee for it and thou wilt give it unto us 74. I poor unworthy Man acknowledge my self in◠〈…〉 worthy of it But seeing thou hast manifested or revealed 〈…〉 in our assumed Humanity and callest therewith the poor * Luke 19.10 1 Joh. 4.2 3. 2 John 7. lost Sinners And art* Come in the Flesh so that thou wilt seek them in their Sinnes and Miseries and thereby deliver them from Sinne and save them as thy Word teacheth us this Therefore come I upon the invitation of thy Word and receive thy Word and truth in my Heart and Soul and Comprehend it in me as thy Free-Gift and pray thee O thou Fire-flaming Love of God in the Covenant of JESUS CHRIST freely given to us poor thirsty Soules kindle also my poor Soul with this Love that it may attain a New Life and Will and become delivered out of its Prison and Captivity of thy Anger and out of the Jawes of Death 75. O thou fiery Love of God thou who hast in our Humanity broken Death and destroyed Hell and brought forth our Souls victory in Christ through Death Thou who hast at †Acts 2. the holy Pentecost moved in the Apostles Mouths and Hearts in fiery flames and kindled all thy Saints and done thy Miracles or Works of Wonder by them Thou that lovest and preservest the whole World and all thy Creatures To THEE I come and give my self wholly into thee 76. O thou great Fountain of God Open thy self also in the Spirit of my Inwardnesse and kindle also in me the Fire of thy Love so that my Spirit may burn in thy Love and acknowledge and praise thee therein 77. O thou great Holinesse through the Merits of my Saviour JESUS CHRIST through his Bloud and Death I presse in me to thee and give my self up into thy Flame Through his Resurrection and Ascention or going to Heaven I bring my Will into thee and give it up to thee totally and altogether Doe thou with it how thou wilt Doe but deliver it from false or wicked Lust and break its power that it may only look upon thee 78. O thou holy Power
rightly intimate to me and informe me how thou didst pour in thy Holy Name into my Soul and Mind yea it is sprouted forth out of thy Name and thou hast given me authority and power with thy Name to rule over all things That it should flow forth out of my Mouth through thy power and Vertue and rule All Yea I should with my Mouth and Speaking-forth or Expression re-Image and form holy Figures and Images again 192. Even as thou Eternall God hast Imaged and formed All through thy breathing or Speaking forth So thou hast also given thy WORD with thy holy Name into my Soul and Mind that I as a Form and Image of thy Will should also so speak forth viz thy Wonder-deeds 193. That which thou O Great God hast Corporeally and Creaturely Imaged through thy Word I should Image that in thy praise and form it in thy Wisdome and Image or frame no strange Image in my Mouth against thy Creation and Ordinance But continue in thy working and rule over all things with thy Word in my Mouth and Heart as the Scripture testifieth The Word is neer thee viz in thy Mouth and in thy Heart Deut. 30.14 Rom. 10.8 Also the Kingdome of God is inwardly within you Luke 17.22 194. This thy Holy Word wherewith thou hast made Heaven and Earth hast thou given into our Mouth that thou mightest through our Mouth Create or Image thy Praise 195. But after Man had Introduced himself into own-self Lust and had turned his Will away from Thee then he began with his Mouth to Image in thy Word Earthly and Hellish Figures in thy Wrath viz Cursing Swearing Lying Formes false wicked evill serpentine formes to form Wolves Beares Lyons Dogs Cats Adders and Serpents and all manner of poysonous venomous Beasts and to Image or form the Name of God thereinto under the appearance of divine forming and Truth also into false wicked Sorcery Witchcraft and deceit and therewith to cast up or produce and honour strange Images for Gods and introduce and Image thy Name into Images of Idoll Gods 196. All this thou settest before us in this Commandement and requirest of us thy strong or severe righteousness to Image thy Name in Holiness to thy Praise and in thy Praise in Clearness Sincerity and Truth and without thy Will and Co-working to make no form of Our words but willest that we should Co-speak Will and Image with thee upon pain of Eternall Punishment as thy Command clearly soundeth forth Cursed be He that Keepeth not all the Words of this Law Deut. 27.26 197. O Great God! What shall I now here say before thee How innumerable many times doe we bring thy Word and Power in Our Mouths into false or wicked Imaging when we swâ—ar by thy Name and Curse and bring false or wicked Lust thereinto and make a Fair Flattering Hypocriticall Image upon our Lips and sell it to one another for Truth perswading one another to believe it to be so and yet there is inwardly nothing but a Serpent full of Lies and Poyson and so we Image thy Word under a right appearance into a Serpent and Devils Image Also we Curse by it and so generate a living Figure of the Devill and of Hell 198. Also we use thy Holy Name to scornfull reproach and Image our false or wicked Beasts therein all whatsoever we love in the World be it as false or wicked as it will thereinto we Image thy Name and Power with our Mouth Also in swearing wherein we bring thy Might and Power on to the Tongue also into Sorcery or Witchcraft Plagues or Torment and Sicknesses or Diseases Yea we Image it into Hellish Figures with our Mouth Yea Men further bring thy Manifested or Revealed Word and Will for the sake of their Belly and temporall Pleasure and Pride into a strange Image which themselves know NOT Only that the Truth may Continue obscure and that in this strange Image they themselves may be honoured for Gods they make Laws and Commandements for their own Honour Pleasure and Voluptuousness and bind them with the Oath of his Name and yet none keepeth the same in his Heart 199. O God! How much poysonous Anger and Malice of self-revenge doe we bring into thy Name When we reproach and tread upon or oppresse one another in our Proud Stately Mind with thy Name and bring it into Tyrannicall Power and Authority and doe no other with thy Name but as the Apostate Lucifer doth 200. All this thou settest before us in thy Commandement For thou sayest We should not misuse thy Name and this is called misusing when we introduce it into false Expression or speaking forth and * Forming or Figuring Imaging 201. O Great God! What shall I poor miserable sinfull Man say here before thee Thou requirest thy Name from and IN ME in Holiness in thy praise Where shall I bestow all these Devils Images which we poor Men Image in our †This Body of the Outward Flesh and Bloud Sinne-house before thy Countenance They are indeed meer abominations before thee for the sake of which thy Law Curseth me and sentenceth me to Eternall Death 202. O Holy God! I have nothing wherewith I may come before thee but only thy Great †Barmhertzigkeit Mercifulness that thy Holy Word according to thy Most inward Love is become Man and is come to help us viz thy first given Word which hath formed it self in Our Life that it may renew us again and kill all these Devils Images and release and deliver the poor Soul and Mind from such Images of the Serpent 203. For which I thank thee in Eternity and pray thee thou Eternall Shed-abroad Love in the Most Holy Name JESUS Come I beseech thee to help me and bring thy Word that became Man into my Soul and Mind and continue in Me that I may continue in thee 204. Awaken I pray thee in me thy Fire of thy Great Love kindle it O Lord that my Soul and Mind may SEE these Evill Beasts and kill them in thy Power through right and true Repentance That I may Constantly bring and use thy Holy Name JESUS in Me to thy Praise and Thanksgiving and no more generate in thy Word Evill Beasts which belong to thy Judgement 205. O thou living BREATH of God! I give my self wholly and altogether to be thy own work thou in me what thou wilt AMEN The * The 3. according to Luthers Catechisme otherwise the 4. Commandement Third Commandement Consider or Remember the Sabbath Day to Sanctifie it For in Six Dayes the Lord Made Heaven and Earth and the Sea and all that in them is and Rested the Seventh Day 206. O DEAR GOD This Commandement Intimateth to me my inward right divine Rest in thy Love and Power that my Will should rest in thee from its own receptibility of its own willing and thou Eternall God wouldest with thy Power work in my Will 207. Thou art the right