Breathing Which is called Gods Word Viz the Speaking or Breathing of the Unity of God the Foundation of the Power In this is the true Holy Ghost understood in the efflux of the Love-Speaking viz the Moving or the Life of the Love 38. Also thus is the Angelicall as also the Souls Spirit therein understood in which God is Manifest or revealed and dwelleth but the Ground of Souls and of Angels according to their Nature is understood in the Eternall Nature-fire * Note the difference between the Deity and Nature For the clear Deity becometh not Creaturely For it is an Eternall Unity but it dwelleth through and through Nature As Fire gloweth or shineth through and through the Iron 39. And at this Place we understand the †Potentiality possibility of Angels and of Souls if they loose the Love-Fire so as they separate away from the divine Unity and enter into own self desire then the Anger-fire burneth in them and that is then their right and proper Life 40. But if the divine Love-fire burneth in their Centrall-fire then is their Fire-life a meet Joy and a meek well doing or benificence and the Fire of God and the Fire of Nature Standeth in them in * In Concordance Harmony or Temperature ONE only Ground 41. In this Fift Property the Glory and Majesty of God becometh manifest or revealed viz a Light of Love Of which the Scripture saith †1 Tim. 6.16 God dwelleth in a Light that none can come unto signifying that no Eternall Creature at all is become generated out of the Centrall fire of the Love for it is the holiest Fire of all and God in his Ternary or Trinity it self 42. * Note And out of this Holy Fire is out-flown the IAH viz a Beam of the perceptible Unity the same is the highly pretious Name JESUS which redeemeth or releaseth the poor Soul from the Anger-fire again and did in the assuming of the humanity in the departed Centrall Anger-fire Gods Anger give in it self into the Soul and kindled it again with the Love fire and UNITED it with GOD. †Note O ye Men observe this 43. Thus now understand the right foundation In God there is no Anger it is meer and clear Love Only in the foundation through which the Love becometh Moveable is the Anger-fire but in God it is no other then a CAUSE of the Joy and of the Power And in the CENTER of the Anger-fire it is the Greatest terriblest darkness pain and source or Torment And these two are in one another as Day and Night where none of both may comprehend the one the other But the one dwelleth in the other and they make two Principles viz two Eternall Beginnings 44. The First Beginning is the Kingdome of Gods Love and the Second Beginning is called the Kingdome of Gods Anger viz the foundation of Hell in which the out-cast or rejected Spirits dwell 45. The Foundation of the Kingdome of God is meer pure IAH viz powers of the separable Word And the Foundation of the Anger of God is meer NEIN or No from whence the LYE Existeth Whereupon said Christ that * Joh. 8.44 the Devill was a father of Lyes For his foundation is meer NEIN or No and a Contradiction or gainsaying of the Truth viz the IAH 46. The Sixt Property in the out flown Will is the Sound Voice Understanding Discourse or the Distinctions viz the true Understanding and standeth in both Centrall Fires alike at once 47. In the Center of the own receptibility of the Naturall Fire without co-working of the Holy Fire if these two Fires are become separated as is to be apprehended in the Devils and Damned Souls there is †NOTE no Understanding but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness viz a trying or Probation of the foundation of Nature a meer misusing of the Powers of Nature whence Treachery or Deceit base cunning Surmisings Folly Sottishness and * Or Voluptuousness Wanton-lightness do exist 48. In this Sixt Power stand the holy Names viz the divine Powers in the opening of the Unity in the working and desiring and they stand in both the Fires alike at once viz in the Fire of the Naturall Mobility and in the Fire of the Flame of Love 49. And here standeth the Wonder-doing Word in its working for the Great Name of God Tetragrammaton is here the Center of the Wonders of God which worketh in both the Centrall Fires which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire doe misuse 50. And the Ground of the whole Cabala and Magia is comprehended in this ground for it is the working Powers where the unperceptible co-worketh in the perceptible 51. And at this place lyeth the Law of Moses before it not to misuse it upon pain of Eternall punishment as is to be seen in Exodus 20. Exod. 20. from 1. to the 18. especially 2 3 and 7. for those that are OURS enough is here said and for the Wicked there is a strong Lock or Barre before it 52. The Seventh Property of the out-spoken desirous Will is the Substantiality in which all Powers lye in the Substance and working viz a subject of all Powers whence the Visible World is Existed and through the Moving of the Wonder-doing-Name is flowen forth and gone into divisibility and formability 53. Whereupon there is in all Beings or Substances of this World both the Centrall Fires according to Gods Love and Anger as is to be seen in the Creatures but the Holy Fire lyeth hidden to them which the Curse viz the Moving of the Anger of God with Sinne holdeth shut up Note Note as is to be seen by the Tincture and yet through Gods permission there is a possible Entrance 54. This out-flown Holy Fire when it yet wrought together through the Earth was the Paradise and it is so still indeed but Man is thrust out from it and many a one seeketh himself to death in this Fire and yet findeth it not unless he hath before hand found it in himself 55. Understand us thus in this Question of the Love and Anger of God that there is a twofold Fire understood as first a Love-Fire where is meer clear Light and that is called Gods Love viz the perceptible Unity and Secondly an Anger-Fire from the receptibility of the out-flown Self or own-will where through the Love-Fire becometh Manifest which Anger-Fire is a ground of the Eternall Nature and in the Center of its Inwardness is called an Eternall Darknesse and Pain or Torment 56. And yet BOTH these Fires are but ONE only Ground and hath been and remained continually from Eternity in Eternity But yet parteth it self into two Eternall Beginnings as is to be Considered Conceived and pondered of in Fire and Light The Fourth Question What was there before the Angels and the Creation were Answer 1. THen was God with
the two Centrall Fires with the great Power viz an Eternall infinite generating or working of Wonders Colours and Vertues wherein the Angels and Souls of Men together with all Creatures of this World and of the inward Angelicall Spirituall World lay in an Idea or in a Spirituall imprinting Imaging or Modelling wherein God from Eternity hath seen all his Works 2. In these Centrall Fires was the * The one Element an Eternall Concordance or Temper without strife or distemper Note Note Element and they were Both ONE Only Being or Substance only distinguished into two Principles as viz Fire and Light 3. But when the Centrall Fire of the own-self willing Moved it self and introduced it self into a greater desire to its visibility and formation then was the effusion or pouring out effected which moved or stirred the Eternall Will of God according to both Fires that the †Note IDEA became Image like to the prayse of the Wonders of God 4. And in this Moving is the Hellish Foundation Gods Anger together broken forth which God refused or rejected out of his working and shut it up in the Darkness and there it standeth yet to this Day as hungry Jawes full of desire after the Creation and willeth also to be Creaturely and * Formall o◠figurate Imagely 5. And this is the Ground and the Cause that the Throne Prince Lucifer turned himself away from the Love of God even into the Centrall Fire of the Anger in which he supposed or intended to Domineer over the Meek Gentleness and Love of God and yet for the sake of this became rejected or thrust out from the Centrall Love-fire and lost his Throne in the Light and Now possesseth the Hell and so doe also the Damned Souls 6. The Hellish Foundation in the Curse of Gods Anger is a Center of the visible World and the same is called SATHAN of whom Christ saith that †Rev. 12.9 he deceiveth or seduceth the whole World and is understood in the Kingdome of Darkness where Hot and Cold are in Strife enough for those that are Ours The Fift Question What was the Ground and Substance out of which the Angels were Created What was that Power in the Word of God which did flow out and became * NOTE Creaturall Answer 1. THe Scripture saith of God Psalm 104.4 Thou makest thy Ministers to be Winds Psal 104.4 Heb. 1.7 and thy Angels to be Fire-flames Heb. 1.7 In these words lyeth the whole Understanding for with the Word Ministers is the Image like IDEA viz the Spirit of the Angels understood out of the Place or out of the Breathing or Speaking of the divine Power and Might out of the Holy Name of God 2. And the Word Fire-flames signifieth the Centrall Fire of the Eternall Nature wherein the Substance of the Creature standeth viz the own Will of the Own self Substance This is to be understood as followeth 3. The IDEA or the Expresse Image of God hath been a Form of the Divine Names in the Opening Name of God wherein God from Eternity hath apprehended or known All things viz an Imagination of the divine Will where the Will of the Abysse hath Imaged or figured it self into a Form and yet it hath been No Creature but only an IDEA as an Image formeth figureth or representeth it self in a Looking-Glasse thus hath the Imagination of the divine Power Imaged it self into the out-flown Name of God 4. But when God would have such an IDEA in living Creatures that is in own Self desiring then he moved and severed the Centrall Fire of the Eternall Nature whereby the IDEA is become manifest in the Fire which is done through the Breathing Speaking or IAH 5. Thereto also hath the NEIN viz. the out-flown Will of the own receptibility together * Or figured Imaged it self in the IAH †NOTE that the Creature might stand in an Own Will which own will is understood in the Centrall Fire that is in the Properties to the Fire in which the Creaturall Life standeth 6. For if this had not been then should Lucifer in own self will not have been able to separate himself from the Good and to fall If he had had no own will then must Gods power be fallen but thus the Creature hath broken it self off from the Good and hath willed to domineer in the Might and Properties of the Centrall Fire Viz in the changing and Phantasie into which he also came 7. And therefore Christ calleth him * Joh. 8.44 a Murtherer and a Lyar from the beginning and that therefore because the NEIN or No hath gotten the Dominion in him and so he is a meer Lyar. 8. The Essence and Substance of the good Angels is a power of the Central Fire and of the Centrall Light wherein their Image standeth But the IDEA in them is a Figure of the Holy Name of God viz of the Wonder-doing Word 9. And now as the divine Names are many and without Number so also there is a distinction among the IDEA's viz one Power hath a working different from the other Although it be clear that in God they are all one yet indeed they are distinct in the Efflux that is in the Wisdome in respect of the Manifestation or Revelation and the Wonders thus there is also a difference or distinction of Angelical IDEA's in the Powers and the one hath alwayes a greater Power and Might then the other also other Vertue 10. As the Starres in the Firmament are distinct or different so are the Angels also that there may be a Harmony viz a Joy and Knowledge or Apprehension of the divine Powers 11. Their right foundation standeth in the Thrones of the Powers of God and in such Thrones of the Powers they are every where Ministers For out of the Thrones that is out of the holy out-flown Names of God out of the Eternall Unity is the IDEA Sprung or Sprouted Upon which there are distinctions and dominions among them 12. Though it be clear that they are all of them Ministers of God yet every Throne hath its Offices and Legions with Severall Particular Names according to those very Thrones and Powers Whereupon there are among them Prince Angels all according to the propert◠of every Throne such a power as the Throne hath such also is the Prince-Angel the other are Ministers Not slaves but consent or bear a part in the Harmony of the Throne all to the praise of the Great God 13. The whole Deep within and without the World is full of such Thrones and Dominions Yet not in the Four Elements but in the pure Element of the Inward Fire and Light They possesse another Principle viz another World Which indeed is together in this World but in another Quality in another Chaos 14. Understand the foundation of the Angels thus they are out of the Essence of both the inward Eternall Centrall Fires Their Powers are the Great out-flowing Names of God all
secret Arcanum or a Mysterie of a whole Substance and is thus a Comprehension viz an Abyssall Wonder of Eternity where many lives without Number become Generated and yet is together as it were but one only Substance 22. And the Threefold Spirit without Substance is the Master and Possessour thereof and there yet it possesseth not the Nature-Substance for it dwelleth in it self 23. The Word is its Center or place of possession and it standeth in the Middest like a Heart 24. And the Spirit of the Word which existeth in the first Eternall Will openeth the Wonders of the Essentiall Life so that there are two Mysteries One in the Spirit-Life and one in the Essentiall-Life 25. And the Spirit-Life is known to be GOD And also is rightly so called 26. And the Essentiall Life to be the Nature-Life which would have no understanding if the Spirit or the Spirit-Life were not desirous 27. In which desiring the * Note divine Substance viz the Eternall Word or Heart of God is continually and from Eternity generated 28. From which the desirous Will Eternally goeth forth viz the Spirit thereof into the Nature-Life and openeth therein the Mysterie out of the Essences and in the Essences so that there are two Lives and also two Substances out of and in one only Eternall Abyssall Originall 29. And thus we apprehend what GOD and NATURE is how BOTH of them are from Eternity without any Ground and Beginning For it is a continuall Eternally enduring beginning it beginneth it self continually and from Eternity in Eternity wherein there is no Number for it is the ABYSSE The Fift Text. 30. THus then seeing TWO Substances have been from Eternity Therefore we cannot say that the one standeth next or besides the other and apprehendeth or frameth it self so that the one comprehendeth the other And yet we cannot say that the one standeth without the other and that there is a sundring from being ONE No. 31. But thus we apprehend it that the Spirit-Life in it self standeth turned inwards and the Nature-Life standeth out from it self turned forward before it self Where they together we liken it to a Round Wheel †The Philophique Globe in the 40. Questions of the Soul unparted and whole Globe or Spheare which goeth on all sides as the * Ezek. 1.15 to the 26. ver Wheel in Ezekiel intimateth and the Spirit Life is a totall fulness of the Nature-Life and yet is not Comprehended by the Nature-Life 32. And these are two Principles in one only Originall where each hath its Mysterie and its working for the Nature-Life worketh to the Fire and the Spirit-Life to the Light of the Brightnesse and Glory 33. Where then we understand in the Fire the fiercenesse of the Confirming of the Substantiality of Nature and in the Light the generating of the Water which bereaveth the Fire of the Power and Authority as before in the †In the 40. Questions of the Soul the Answer to the 1. Question Questions hath been Declared 34. And thus to us is apprehensible that it is one only substantiality of Nature like Water and Fire together which thus stand as it were mingled one in another where then it giveth a Light Blew or Azure Colour Like the flash of Fire 35. Where it hath the form or resemblance like a * Or Rubie Cherubin or Rubie and Christall Mingled in one only Substance or like Yellow White Red Blew mingled in a dark Water where it is like New in Green 36. Where yet each hath or retaineth its Clarity and shineth and the Water thus only preventeth its Fire so that there is no Consuming there but thus they are one only Eternall Substance in two Mysteries one in another and yet a distinction of two Principles viz of a twofold Life 37. And thus we understand herein the Substance of all Substances and that it is a Magick Substance where a Will can create it self into an Essentiall Life and so passe into a Birth or Geniture and in the Great Mysterie awaken a Source especially in the Originall of the Fire which was not manifested or revealed before but lay hidden in the Mysterie as a Lustre in the Multiplicity of Colours 38. As we have a Looking-Glasse of this in the Devils and all Maligninity And thus also apprehend whence all things Evill and Good Exist Viz from the Imagination in the Great Mysterie where a wonderfull Essentiall Life generateth it self 39. As we have a sufficient instance to apprehend it by in the Creatures of this World viz where the divine Life hath once moved or awakened the Nature-Life how the same hath generated such wonderfull Creatures out of the Essentiall Mysterie whereby then is understood how every Essence is come to be a Mysterie that is to a Life 40. Also again is understood that thus in the Great Mysterie there is a Magicall Seeking so that the seeking of every Essence thus maketh a Looking-Glasse again to behold apprehend and know it self in the Looking-Glasse 41. And there then it comprehendeth the Seeking understand the Looking-Glasse and bringeth it into its Imagination and findeth that the same is not its Life 42. Where then the Strife existeth and the Loathing so that the Seeking willeth to cast away the Looking-Glasse and yet cannot 43. Thus then the Seeking seeketh the limit or utmost extent of the Beginning and goeth out from the Looking Glasse and then is the Looking-Glasse Broaken and the Breaking is a Turba viz a dying of the * Received Conceived or Formed Life Comprehenaed Life 44. And it is highly apprehensible to us how the Imagination of the Eternall Nature hath the Turba thus together in the Seeking in the Mysterie yet anawakeable unlesse the Creature viz the Looking-Glasse of the Eternity doe it self awken it viz the fierce Wrath which in the Eternity lieth hid in the Mysterie 45. And we see here when the Eternall Nature once moved or awakened it self with the Creating that the fierce Wrath became together aawakened and also manifested or revealed it self in Creatures As Men find there are Evill Beasts also Evill Hearbs or weeds and Evill Trees as also Wormes or Creeping things as Toads Serpents and the Like as to which the Eternall Nature hath a Loathing 46. And the Malignity and Poyson is only nourished or sustained in its own Essence and for this things sake also the Eternall Nature seeketh the Extent or Limit of the Malignity and willeth to leave or forsake it 47. Where then it falleth into the Turba that is into the Dying and yet is no dying but a spewing out even into the Mysterie Where the Malignity with its Life shall stand apart viz in a Darkness 48. For Nature leaveth or forsaketh it and shuts it out so that it standeth thus in it self as in Evill Poysonous Venemous Fierce Wrathfull Mysterie and is it self its own Magia viz a Seeking of the Poysonous Anguish Tht Sixt Text. 49. VVHen we consider our selves and apprehend thus
World 173. Thou hast set him for a Regent or Governour over thy Works of Wonder and given him no Commandement nor Law but this that he should not bring himself into own Lust and Willing but should only Work and Will in thy Will given to HIM in thy Power and not bring himself into own receptibility to Prove Trie or Experiment Good and Evill that the fierce Wrath of the Fire and the Might or Power of the Darknesse might not awake in him and destroy the Noble Image and change it into the Sharpnesse of the Earth but should only Will and work in thy Will given to him in thy Power 174. But seeing our first Parents through Satans in Speaking of Lies have turned away from thy Willing and brought themselves into own willing and against thy Commandement proved Good and Evill and suffered themselves to Lust after the perceptibility and own receptibility Whereby the Anger and fierce Wrath awaked in them and destroyed the heavenly Image and turned it into an Earthly Image like the Beasts 175. Therefore hast thou O HOLY GOD given us thy Commandement and Law and set before us therein the heavenly divine form of full Obedience signifying what we have been and what we are in the Apostacie become And requirest of us that we in our Will should out of all Powers or Faculties and Senses or Thoughts only cleave to thee and work with thee alone 176. Yea thou requirest of us the Noble †Talent Pledge viz the Soul which thou hast in-breathed out of the inward Power of thy Name and Will and willest that the Soul which is flowed forth from thy Power may alone continue in thy Name and Power and Co-work with thee and it self use no other strange Name Will nor Lust but only and solely of that out of which it is flowed forth 177. That it Totally cleave to its Center and bring its desire only and solely into thy Love and with thy Love with thee rule over all thy Works and it self receive no own rule or dominion without thy Love and Co-working that it be thy Instrument wherewith thou governest all Matters Things or Substances of this World 178. It should introduce its Trust into no other Power nor Might also make Nothing its own peculiar also Image or form it self with Nothing For it is a Ray or Beam of the Almighty and should rule perfectly over all things as God himself and yet not in own self receptibility of its own Will but in and with God and use the body for its Instrument which should be a Manager of thy Creatures Thou hast given all to him for a Sport or Scene and Joy and subjected it under him 179. All this O Great God! thou settest before us in thy Commandements and requirest of us according to thy strong severe Righteousness and Eternall Truth upon pain of Eternall punishment that whosoever keepeth not all thy Commandements and Laws and continueth in thy Ordinance he shall be Cursed and be Seperated from thy Countenance and not see thy Glory Eternally nor come to thy Rest 180. O Great holy God! thou who art a Consuming Fire what shall I poor miserable Man who am full of disobedience of own Will and Lust and have no right Love or inclination towards thee say before thee What shall I answer thee when thou settest me before thy Judgement and tryest my Heart and Soul 181. O Dear God! I can doe nothing I stick in the slime or mire of vanity even unto the inwardness of my Soul thy Anger is burning in me In me live all Evill Beasts with their Lusts 182. O LORD my Lust in Soul and Body hath Imaged it self into * All Evill Beasts or Vices them and I am before thee a Worm and No Man also I cannot with this Imaging come before thy Countenance much lesse to thy holy Name viz to the Center of my Soul out of which it is sprung forth 183. I am ashamed in this Vizard before thy Countenance and have no Righteousness in Me towards thee I am become unfaithfull to thee and have broken my self off from thy Will and brought my self into own self Will. 184. And stand now before thy Countenance as the Lost Prodigall Sonne who is become a keeper of Swine and have lost the fair Garment of thy Power and every moment Eat with the Devils Swine the husks of vanity and am not worthy to be called thy Image and Similitude For I cannot be obedient to thee out of my own self powers or faculties I am in my self without thy Grace only a Source or Quality of thy fierce Wrath and Anger 185. But yet I rejoyce at thy great Mercifulness which thou out of thy Holy Name out of which my Soul is flowed forth hast turned to us again Yea thou hast opened the Gates of thy Eternall Vnity and poâ—red it into my Soul which destroyeth thy Wrath and breaketh the Monster to pieces 186. Yea thou hast with this pouring-in of thy most Inward Holiness and Sweetness impressed and imprinted the Name JESUS in my Soul which hath assumed or received my Soul and Humanity and is become obedient to THEE in my stead and hath fulfilled or satisfied thy Commandements and strong severe Law with perfect Love and Obedience 187. Therefore I come now with Thanksgiving to thee O Holy God and pray thee to make this thy bestowed Love of thy in-shed or poured Grace in me Great that I may now in this New Grace-Love be obedient to thee and fulfill thy Commandements and Law with the Obedience of JESUS CHRIST with his Love My Lord JESUS hath implanted me again into thy Name out of which my Father Adam had rooted me up 188. Therefore I now come in and with him to THEE and Comfort my self that I in him in his in-dwelling and in-ruling Grace and Love am and live in thy Obedience and that I in him can rule over Sinne Death the Devill the World and all Creatures and am become again thy right expresse Image and proper peculiar Portion in him my Lord and Saviour JESUS CHRIST 189. O DEAR GOD rule thou now through this in-poured Love of thy Grace in MEE and doe with and in me how thou wilt Only mortifie daily my evill Creatures in my Flesh and bind or unite thy self eternally with my Soul and Mind as thou hast done in the Humanity of JESUS CHRIST 190. I will readily leave my Evill Beast in the Flesh to the Earth till thy bringing again and Restitution Only cloath my Soul and Mind and bring the same into thy Obedience that it may seek and honour no other Name but only the Holy Name JESUS which in me fulfilleth thy Commandements AMEN The * Note this is according to Luthers Catechisme the 2. otherwise the 3. Commandement Second Commandement Thou shalt not misuse the Name of the Lord thy God for the Lord will not leave him unpunished that misuseth his Name 191. O Dear GOD This Commandement doth
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-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
hearts and minds being an infinite Treasury of good and bad we should preserve the Good thoughts which are Gods not our Own and suppress the Evil which are the Devils and ours since the heavy fall of Adam and NOT bring forth the unfruitfull works of Darkness but as learned Scribes of the kingdom of heaven bring forth out of the good treasure of our Hearts Good things both old and new even the words and works which declare us indeed the children of Light which shall be our joyfull fruit and harvest and kingdom of heaven for evermore in Paradise when all our own that is our Evil Thoughts shall perish and we be saved as it were through fire or else our evil thoughts words and works shall be our evil treasure and kingdome of Perdition where our Works shall burn with us for ever also Sixthly It sayes in brief what the Mysterium Magnum or great Mysterie is which is that which is resembled to us in this visible world wherein all things belonging to darkness or light are hidden and manifested in the eternal substantial wisdome in which also all things both evil and good are eternally resident as in ONE world together though they must for ever be invisible incomprehensible and incommunicable the one to the other as Day and Night Heaven and Hell are so the one being the Love and Light the other the Wrath and Fire of the One only Spirit the Wonderfull and Incomprehensible GOD. The SECOND Book contained in this Treatise is the Answer to the 177 Questions called Theosophick because they are of such divine matters as are collected out of the Eternal Ground of the holy Scriptures and belonging to the mysteries of the divine Wisdome whose glimps and footsteps only are hinted at in the Holy Bible There are but Thirteen of these Questions here answered and a piece of the Fifteenth to the fifth verse though in his Preface to that Book the Author sayes they are all at large to be found in his other writings in this but briefly and summarily as if this book had been finished by him though no more then here is printed is yet come to our knowledge In this Treatise especially we may find how in the Eternal Darkness and Light there hath Eternally been a transaction as it were of Wonders and Powers in a real representation and working in each world by it self and in respect of one to the other both conducing to the Eternal infinite Glory and praise of the Unity in Trinity of the Omnipotent Omnipresent God whose Eternal Blessedness had never any Beginning nor ever can have End Herein also we may be helped to understand undeniably how any are a sweet savour to God of life unto life in them that are saved and a savour of Death unto Death in them that Perish though these two things seem very inconsistent with the Divine Unity and Goodness in the appehension of our Mortal Reason The THIRD Book hinteth how the Heavenly and Earthly Mystery may be seen distinctly manifested together in this outward world which is a Looking-Glass of the Eternal Great Mystery wherein both the Heavenly Divine and Hellish wrathfull Mysteries are represented in the visible things of this world which hath had a Beginning and we may thereby be furnished with Skill to go out of the Earthly Corruptible and Hellish Mystery with our souls into the Heavenly and Blessed It also lays down some Grounds of discovering the Times of the Great Separation of Good and Evil and the Manner of it when these Mysteries now visibly mixt shall no more continue so but all that hath been wrought and produced in each of them shall go into and remain in its Eternal Habitation in its own world and then the Creature be quite delivered from Bondage and brought into the glorious liberty of the Sons of God Matt. 25. from the 3◠verse to the en◠When the Goats shall be divided from the Sheep they to the Left hand and these to the Right and to the Goats shall be said Go ye Cursed into Everlasting Fire prepared for the Devil and his Angels and to the Sheep Come ye Blessed of my Father inherite the kingdom prepared for you from the foundation of the world Here every one may consider in himself his Inclination Desire Propensity Condition and whole imployment of his Thoughts Words and Actions whether he be a Goat or a Sheep he may in this life transmute and change his desires and then all his powers in Soul and Body will follow with joy that he is a Sheep fit for the Table of the Lord at the great Supper of the Wedding of the Lamb at the Last Day and this pledge of Gods love that Better Part once participated in this Life will be impossible to be taken from him Or else if he continue to be an unruly Goat and will not be changed or renewed in the Spirit of his Mind to be a Meek Lamb of Christ but will remain stubborn wilfull and careless following the Vanity Bent Tendency Liking and Lust of the outward flesh wherein as in a Lodging dwells Sin and the Devil he will be fit only for the Table of Devils and to be tormented with him in his Kingdome in Eternal Damnation This consideration will be very easie to him that reads this Book and exerciseth himself in what is written therein The This is the 27. Book in the Catalogue FOURTH is after the manner of a Common-Prayer-Book in such a Way and Form as that is used in the Lutheran Churches as at the end of the small Germane Bibles are Set Prayers for Every Day in the Week both for Morning and Evening also peeces of Scripture appointed to be read called Epistles and Gospels because most of them were first taken out of the Epistles of the Apostles and the Histories of Christ called the Four Evangelists and those according to the occasion are appropriated to the Dayes of the Year and they have other spiritual Psalms and Hymns made by Luther and other Holy Men The Author also intended this of his for the help of Beginners in the Exercise of Divine Meditations and Prayers out of the deep Treasury of 〈◊〉 knowledge Not to set a form to be unvaried or to tie up others in the use of those only but that their minds might therby be opened to raise its Desires up to God and so get strength to make larger or shorter or other Prayers as the Spirit of God in every one should stirre and move in the Good desires of their souls at all times and upon all occasions continually In this Treatise he had consideration of the Internal Eternal Powers of the Dayes of the week beginning on Munday and ending on Sunday the seventh from thence according to the Seven Forms of the Eternal Nature or the Seven Spirits before the Throne of God he would have expounded in them by way of Medition and Desires the Ten Commandments the Belief and the Lords Prayer as
in the pure Life of Man which Life desireth that Tree and it can become compreprehended or apprehended in no Dark Life This now is thus the Fourth Point The Fift Point The Seventh Chapter How a Life in this Tree may Perish How it pâ—sseth out of the Source or Quality of Love and Joy into a Source or Qualitie of Misery which is contrary to all other 1. Every Life is a Clear * Glasse Glance Reflexion Glimpse and Looking Glasse and appeareth like a Flash of a terrible Aspect or twinckling but when the Flash catcheth or receiveth the Light then it changeth it self into a Meekness and letteth the terror sink down for the Skreek or terrour uniteth it self into the Light and thus the Light shineth out of the terrible Flash for the Flash is the Lights Essence it is the Fire thereof 2. The Flash containeth in it the Center of Nature for the fourth Form of Nature is the Flash and there the Life ariseth which in the steddy Fire as in the Principle cometh to Perfection but becometh set in the Light viz in another source or quality 3. But now the Originall of the Imagination is in the first Form of Nature viz in the desirous harsh astringency which bringeth its Form quite through the Dark-world even into the Fire for the first desire goeth through all Formes also it maketh all Formes and driveth it self on into the Fire even into the Principle 4. And there is the Seperation limit of the Spirit where it becometh generated which is now free it may enter back again with its Imagination into its Mother the Dark-world or sink down forward into the Fires anguish and spring and grow forth in the Light how it will it standeth in its choice or Election into which it giveth up it self there it must be for its Fire must have Substance that it may have to Consume 5. Will the Spirit now Eat of its first Mother the harshnesse that is will it give to its Fire the fierce wrathful Substance in the Center for food or the Lights Substance in the Light-world it standeth all in its might and power whatsoever its Fire embraceth or Conceiveth in that property it burneth 6. In the dark property it burneth in the dark harsh strong or stern source or quality and seeth in it self only a Flash it hath only the Looking-Glasse of the Darknesse and seeth in the Darkness 7. And in the Lights property it catcheth or receiveth the Meeknesse of the Light in which the Light-fire burneth and seeth in the Light-world 8. All is nigh unto the Spirit but it may not see in any other Worlds property but only in that wherein its Fire burneth That World alone is the Spirit capable of it seeth not in the other World for it hath no Eyes to do it it continueth to be an Eternall hiddenness to it 9. If it have been in another World and is gone out from thence and hath given it self up into another Fire as the Devils did who have indeed a knowledge of the Light-world but no Experimentall perception or Seeing or beholding thereof the Light world is neer unto them and yet they know it not 10. Thus now is to be known the Lifes perdition which is done in the Principle there is the * Or Tongue of the Ballance Angle there the Will may cast or incline it self whither it will will it into the Multiplicity to be its own Lord then it can no otherwise apprehend the Multiplicity but in the dark stern harshnesse or astringency in the Dark-world 11. But will it into the Nothing into the Liberty then must it give up it self into the Fire and then it sinketh down into the Death of the Principle and so it Sprouteth out of the Fires anguish forth into the Light For whensoever it yeildeth up it self then the Eternall Will bringeth it to Nature which is God the Father in it self forth through the Fire 12. For with the giving in it falleth home to the first willing to Nature And that bringeth it with the second willing which is its Heart or Sonne forth out of the Anguish of Nature and setteth it with the Sonnes Will in the Liberty without or beyond the Fire-source or quality and there it getteth for the Multiplicity the †The All which is in the Abysse where nothing is yet Manifested but is the power of All things ALL not to its own Glory Authority or Power but to Gods Glory and Power God is in it its willing and doing 13. But whatsoever will be Lord in the Fire that goeth into its own * Or dwelling Number in its own Substance which it self is And whatsoever giveth up its power that giveth up also its Fire-burning and falleth home to that which is a cause of the Fire viz to the Eternall willing of God 14. And thus in the Liberty it is fallen without or beyond its source-or-quality-Fire and the Liberty kindleth its Fire And now it is become a Light to it and a Clear Looking Glasse for it hath given up it self into the Liberty viz into God And thus its Fire is a shining and Glance of GODS Majesty 15. But that which will not do so but will it self be Lord that continueth its own and that canâ—â—â—â—â—â—ng it self higher in its own Formes then to the Fire moreover 〈◊〉 the â—lash for there can no Clear bright Fire burn in it for it hath in 〈◊〉 self no clear or bright Substance for the Fire The Center of Nature hath â—othing in it self out of which a clear shining brightness may Exist but â—n the Liberty without or beyond Nature is a cause of the shining or brightness 16. Whatsoever giveth it self up into Nature but desireth not the property of Nature but the Liberty that becometh in its Flash of Life kindled with the Liberty in that manner as the Second Principle hath kindled it self from Eternity 17. Thus we understand how a Life perisheth how it introduceth it self into anguish and the painfull source or quality in the darkness viz when it will be its own Lord and desireth the Multiplicity when it will not give it Self up into Death and then it cannot reach or attain any other World 18. For every Life existeth in the Anguish source in Nature and hath no Light in it self unlesse it entereth into that which causeth Nature there it receiveth or conceiveth the Light 19. For all whatsoever is in Nature is dark and in Anguish as is to be known in this World if the Sun should be taken away then all would be meer anguish and Darkness And therefore hath God moved himself that he might give a Light to this World that the outward Life might stand in the Light 20. But concerning the inward Life of Souls it hath another manner or Form the outward cannot attain this inward Life and if the Souls-fire hath not Gods Light then also cannot the Souls-will enter into Gods Light it must continue in the Darkness of
Love-longing oâ— Delight goeth forth Whose Exit is the Spirit which comprehendeth conceiveth or formeth it self into V A For the V is the Spirit viz the Exit and A is the Wisdome wherein the Spirit Comprehendeth or formeth it self into a working Life 8. And then is this Threefold breathing or Speaking Life in it self â IAH For the incomprehended Longing Delight is the * Or Circumference Or Eternall ☉ viz the AVGE or Eye of the one onely Seeing a pure or clear Seeing And the IAH is the Threefold Entrance of it self that is to the perceptibility or inventibility of the desiring which openeth it self through the Eternall Breathing or Speaking 9. The Opening viz the property in the Sense of the perceptible or inventible opening is called ADONAI And it is Six Powers out of which the Great Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysterium Magnum that is the High Name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tetragrammaton floweth out of which ALL Substances the visible and invisible are flowen forth and come into form and Images 10. In the Word †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ADONAI that is in these Six Powers doe lye the Six Properties of the Eternall Nature that is of the Naturall Life out of which the Angels and Souls according to to the inwardnesse of their IDEA are flowen sorth together with the Six Dayes of the Creation of this World Which with the Seeing Life which imageth it self in the Midst of the Substance like the †The Eye the Circumference the heart of God ☉ became shut in for the quiet Rest wherein the Six Powers stand and Rest in the Still Love that is in the Eternall Unity And yet with their own Self-working without ceasing doe will and go forth 11. And that is * Sol. ☉ ☉ the Seventh Day in which God rested from all his Works and Eternally doth rest that is the Six Powers viz First the Desirousnesse Secondly the Mobility Thirdly the Perceptibility Fourthly the Fire or Life Fifthly the Light or the Love Sixtly the Sound or Distinguibility or Understanding doe rest in that from whence they doe exist viz in the ☉ in the place of God wherein the Eternall Love is signified viz the Unity or the somewhat of the Unity which is the Eternal Sabbath of all things from the Good Substance 12. Thus we understand First that the Eternall Nothing without all beginning is a clear pure * Or Glimmering like a Looking-Glass shining viz the Eye of the Eternall Seeing For in the fame viz in the Nothing all things doe see And being the Somewhat is existed from this Seeing therefore the Nothing viz the Eternall Unity seeth through ALL unhindered 13. And Secondly we understand further That God himself is the Seeing and the Finding of the Nothing And it is therefore called a Nothing though clearly it is GOD himself because that it is incomprehensible and inexpressible or Ineffable The Third Question What is Gods Love and Anger How is he an angry Jealous or Zealous God Seeing he himself is the unchangeable Love How may Love and Anger be ONE only Thing Answer 1. THough we may here be hard to be understood by the Reader Yet he may understand all in the divine Power and Calling upon God if it be in right earnest sincerity with him 2. The Reader must know that all things consist in IAH and NEIN in †Yea and Nay 2 Cor. 1.18 19 20. Affirmation and Negation Yes and No. be it Divine Diabolicall Earthly or whatsoever can be Named 3. The ONE viz the IAH is meer Power and Life and it is the Truth of God or GOD himself This would in it self be unknowable or unapprehensible and in it would be no Joy nor triumphant exultation nor perceptibility or inventibility without the NEIN or No. 4. The NEIN or No is an Object or representation of the IAH or of the Truth that the Truth may be manifest and that there be somewhat wherein a Contrary is and whatsoever can be Loved wherein the Eternall Love is working perceptible and desirous 5. And yet we cannot say that the IAH is separated from the NEIN or No and are TWO things one besides the other But they are only ONE thing and yet sever themselves into two * Or Principia beginnings and make two †Or Contra. Centers wherein each of them worketh and willeth in it self 6. As the Day in the Night and the Night in the Day are two Centers and yet unsevered but only with the Will and Desire they are severed For they have a twofold Fire in them As first the Day the Heat unclosing and the second the Night the Cold inclosing and yet this together but One Fire and neither of them both without the other would be Manifest or Working 7. For the Cold is the Root of the Heat and the Heat is the Cause that the Cold is perceptible Without these two which yet stand continually in Strife all things would be a Nothing and would stand still without Moving 8. Thus also is to be apprehended concerning the Eternall Unity of the Divine Power If the Eternall Will did not it self flow forth from it self and introduce it self into receptibility then there would be no form nor distinction but all Powers would be nothing else but one only Power Also then there could not possibly be any Knowledge or Vnderstanding for the Understanding ariseth in the distinguibility of the Multiplicity where one Property seeth proveth or tryeth and willeth the other In like manner also the Joy standeth therein 9. And yet if there must exist a receptibility then there must be an own desire to the perceptibility of it self viz a self-will to the receptibility which is not not willeth like unto the one only Will for the one only Will willeth nothing Else but the one only Good which it self is it willeth no other then it self in the likeness 10. But the out-flowen Will willeth the unlikeness that it may be distinguished from the likeness and be its own Somewhat that there may be somewhat which the Eternall Seeing can see and perceive or find 11. And out of the own Will existeth the NEIN or No. For it bringeth it self into ownness that is into the receptibility of it Self It willeth to be Somewhat and likeneth not it self to the Unity 12. For the Unity is an Out-flowing IAH which Eternally standeth thus in the Speaking or Breathing forth of it self and it is an unperceptibility or uninventibility for it hath nothing wherein it may find it self but only in the receptibility of the departed Will viz in the NEIN or No which is an Object or * Or Reflex-Image Representation of the IAH wherein the IAH becometh Manifest or Revealed and wherein it hath somewhat that it can desire 13. For the ONE hath nothing in it self that it can desire unlesse it DOUBLETH it self so that it becometh TWO Also it cannot find or perceive it self in
of them sprung forth out of the IAH and brought into the NEIN or No that Powers should become Manifest Thus there must be an Object Representation or Reflexion in which a distinction might be 15. The Name IACHIEL is the distinguishing of the IDEA of the Vertues out of which floweth ELIEL and the Holy Names according to the divine Property which are Many Which all of them flow out of the * Den Gottlichen Divine Senses or Thoughts to note or hint it only to the Reader 16. But the Names of the Prince-Angel which in the †In sensu Sense bear or carry the R. T. or S. the power of them standeth in the strength of the Might of the Fire out of the High Name Tetragrammaton and they are the Princes over the Constellations or Astrum and over the Elements For they have their dwelling in the Inward Element out of which the Four Elements are flown and doe yet flow 17. Though indeed there are yet also outwarder Princes which dwell in the Four Elements and are called Starre-Spirits viz Ascendents which have their propriety also in the World but not like the Inward for they have another Chaos of an outwarder Kind or Manner of which here nothing further is to be mentioned in respect of the abuse and Misbelief or †Exod. 20.3 Superstition 18. If we would Consider or conceive and very rightly understand the Powers and Vertues of the Angels and not cleave to Images as Foolish Reason alwayes doth Note Note then let us but consider the Spirits of the Letters in what sense and power Every one standeth and accordingly let us Consider the joyning together of those Spirits of the Letters from whence thâ— Word or Understanding existeth and so we have the whole Grounâ— with * Affirmation and Negation IAH and NEIN their whole Foundation 19. And as now the Words with the Spirits of the Letters are distinct or different so is also their distinction in the Creaturall Image-like Kind or Manner as also the Humane Kingdome or Dominion is so and all whatsoever is called Creature they are altogether nothing else but divine * Sensus Senses or Thoughts out of both the Centrall Fires like the Joyned Words of the divine Powers 20. For as the whole †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Alpha-bet is the whole understanding of all Things or Substances so is Gods Word the only and sole understanding of All things and the Angels are its Letters 21. The Prince-Angels signifie the Letters viz the Thrones and the Ministeriall-Angels signifie the Joyning of the Sense or * Sensuum The Joyning of Letters into Words and of Words into Matter Sense or into a Sentence Senses which suffer themselves to be used to the Harmony of the divine Understanding to the praise of God 22. As in the Letters doe lye the authority or force and the power to the distinction of the Sense or * Senses so also lyeth the Great Power in the Throne-Angels The other are as the Joyning together of Letters to the distinction and are Joynt-powers as the Tree is in its Branches so is also their Order and Government to be understood For all Generations in the Four Elements stand in such a form Every generation hath also its Supremes which all together are a Figure of the inward Spirituall World 23. If Man were not so very much shut into the NEIN or No that he could understand what manner of Powers he carrieth in his Mouth what manner of authority or force standeth therein he would highly exult and Triumph therein but he cannot understand that because of the Curse which lyeth before it for he would Misuse it 24. He carrieth the Might and Strength of all things moving in his Mouth If he had the Faith that he were able to Image this Power so he should have the ground of all secret Mysteries and should be able to doe Wonders or Miracles like the Angels this the Scripture also testifieth †Math. 17.20 ch 21.21 If ye had Faith as a Grain of Mustard Seed then ye might be able to say to the Mountain cast thy self into the Sea also * Deut. 30.14 Rom. 10.8 Note Note The Word is near thee viz in thy Mouth and in thy Heart 25. And this is as above mentioned for those that are Ours to understand and further not in respect of the Misusing it there lyeth a fast Seal before it that None unworthy should understand it it is also †Note forbidden to write plainly and openly hereof but the Time is born or generated that the same shall stand open yet only to the Worthy enough here The Sixt Question What is the Office and Doing of the Angels And why doth the Power of God bring it self into Imagings or Figures Answer 1. AS we Men upon Earth rule all things viz the whole apprehensibility through the distinction of Words so doth God viz the Eternall * Or Mind see Trismigistus in his Poimander Mind of the ONE only Power also work and ruleâ— with such Image-like Words in the Wisdome 2. The Angels are meer Imaged Powers of the Word of God for Mans Minde is an Expresse or reflex Image or Anti-Type of the Eternall Power of God 3. For all †Sinnen Notions Positions or Propositions Senses or Meanings or Nâ—â—ions come out of the Mind and out of the Senses Meanings or Notions come right Thoughts it viz a Conclusion or Imagination from whence Longing Lust or Delight existeth which Longing goeth into a Being or Substance from whence the perceptible Desire and out of that the Work springeth thus also is God in like manner the Eternall Mind that is the Understanding and yet there would be no distinction therein * Note if he did not flow out from himself 4. His out-flowings are the Powers as in Man the Senses or Thoughts and the Powers bring themselves into an Imagination wherein standeth the Angelicall IDEA and the Imagination bringeth it self into Longing to the perceptibility the same is IAH and the Longing bringeth it self into desire and that is the ground of the receptibility viz the NEIN or No and the Desire bringeth it self into Properties to and till Fire out of which the Light Springeth thus these Properties of the desire are divine Thoughts in two Centers to be understood viz in the IAH and the NEIN or No. 5. The IAH is divine and the NEIN or No is own selfness of Nature viz the perceptibility of the desire this desire of the perceâ—â—â—bility is become a work or figures viz Angels Which are no â—â—her then Gods Thoughts according to Love and Anger viz a Manifestation or Revelation of his Mind and Will 6. Not that there are Thoughts in God! but in his out-flown desirous Will which introduceth it self into Fire and Light to perceptibility 7. And now as a Man with his Senses and Thoughts governeth the World and all things or Substances so God
viz as to one part to the Commandement with their Will directed into Gods Will as the first Patriarchs and all the honest good People of Israell 96. The other acted with their Hands the Works of the Law and clave with their Will to their poysonous Magia viz to Covetousness and sought nothing Else but the Numbers of the Multiplicity 97. Their Mouth was a Jew and the Heart a Babylonish Whore an Hypocrite and Antichrist with good words and a false covetous Heart 98. And thus in Christendome and with all People and Nations is the Babylonish Whore together with Antichrist sitting and there in one only People two Kingdomes dwell at once and they let themselves not mix in the inward Spirit so that they become one * Dan. 2.43 as Lime and Iron mingle not 99. They doe indeed mingle themselves according to the outward Body But their Spirits are of two sorts of Tribes or Generations as the Prophet Daniel saith Daniel 2. from 40. to the 45. verse 100. Therefore whosoever will know the Antichrist let them seek him only thus they will find him in every House but the worst of all is the Crowned Whore and her God-mothers who elevate her out of the Baptisme of Whoredome that they also may live in Number of the Multiplicity viz the Cryers who lead from the one Will of God into Many Wills that they alone may inherit the Number of the Multiplicity and may stuffe of fatten Earthly Bellies 101. And the other part belonging to the Free-Will of God goeth forth with the Magick Will hereof out of it self into the Liberty viz into the one only incomprehensible Will of God and it standeth * In the Philosophick Globe in the 40. Questions of the Soul turned Backward in the Magick Figure 102. The Life thereof seeketh Bread and goeth forward and its Will is not in the Bread but goeth out of it self out of the seeking into God into one only Number these are the right Children of the Eternall Mâ—gia 103. For Gods Spirit dwelleth in their Will and openeth to them the Eternall Wonders of God and their Lifes Spirit openeth the Wonders of this World and they are free from Babell and the Antichrist though indeed they should sit in the Bosome thereof for the right true Image of God standeth in the Spirit of the willing which becometh generated out of the Spirit of the Soul The Ninth Text. 104. WHereas then there are thus two Magia's in one another so there are also two Magi which manage and drive them viz two Spirits the one is Gods Spirit and the other the Spirit of Reason into which the Devill insinuates himself and in the Spirit of God the Love of the Unity stirreth it self 105. †Note And Man cannot better try and prove himself then by taking serious Consideration To what his Desire and Lust or Longing driveth him The same he hath for a Conductor and its Child he is 106. Neverthelesse he hath Now Might and Strength that he can break and alter that Will for he is Magicall and hath the Might or Ability Yet it must be Sincere or Earnest for he must Tame or subdue the Starry Spirit which ruleth in him Note Note 107. To this belongeth a Temperate sober and quiet Life with continuall giving up into the Will of God for the taming or subduing of the Source or Quality of the Starres there is no Wisdome nor Art needfull but Sobriety or Temperance of Life with continuall going out from the Influxes or * Instigations of Evill in Lusts and Passions Instigations the Elements continually dart into him the seeking of the Starres into the Will 108. Therefore it is not so easie a thing to become a Child of God to that belongeth great Labour and Toyle 109. And yet the Antichrist dares call himself a Child of God but Christ saith * Math. 7.21 22 23. They shall not all come into the Kingdome of Heaven that say LORD LORD and have not we Cast out Devils in thy Name and done great works but he faith to them away from me ye stinking Goats I know you not you have done this out of the false or wicked Magia and are not become known in my Spirit and Will 110. Ye are in your Spirituall Figure Goats Tyrants Covetous Proud Stately Voluptuous ye have brought my Name on to your Tongue but have sacrificed your Heart to the Pleasures and Voluptuousnesse of the Flesh and are generated in the Turba ye must be tryed through the Fire and so Each Kingdome getteth home its Fruit. 111. Therefore ye brave World behold your self in these Writings which have set before you the Eternall Ground and Consider further and deeper concerning it else you will become captivated in your Turba and there you shall with your Substance goe through the Fire of God and whatsoever is †1 Cor. 3.13 14 15. a work without the Will of God that shall remain in the Fire but whatsoever is generated in the Will of God that shall stand to Gods Glory and deeds of Wonder and to the Eternall Joy of the Image of Man 112. Now Consider what thou doest For Babell standeth already in the Flames and beginneth to Burn there is no Quenching or Extinguishing More nor no Remedy or Medicine she is become known to be Evill her Kingdome goeth to the End Hal-le-lu-jah The 8 of May. 1620. The Translation into the Nether-dutch was the second time made 1642. in July out of Three written High-dutch Copies Out of which Nether-dutch this was translated into English Saturday 6. of February 1657 8. Old Stile And compared with a High-dutch Copie The Holy Week Or A PRAYER-BOOK In which is mentioned the true Ground of Right Praying Set forth upon the entreaties and desires of his loving and good Friends for the daily Exercise of True Christianity in their Hearts and Little Church of their Families In the Year 1624. left unfinished By Jacob Behme Teutonicus Philosophus Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. The brief Contents of this Prayer-Book for Every Day in the Week HOw Man should continually consider and call to mind his Employment Office or Duty his State Condition and Conversation wherein God hath set and ordained him and how he should Commit and Commend his Beginning Middle and End of all his Doings to God and Continually work all his Works with and IN God just as the Stock of the Tree generateth its Branches with and IN the power of the Root and bringeth forth its Fruit upon them And how in all his Beginnings he should draw Power and Vertue to his Works out of Gods Fountain or Well-spring and thank his Creatour for all Benefits Together with a hearty Consideration of the Suffering Death and Resurrection of Jesus Christ shewing how Man should continually bring his Soules hunger and desire through Christs Death in his Resurrection into
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
for ITS Food And where then remaineth my Lust and Pleasure of Earthly things which I exercise here in the World If all will become a reproach to me why doe I lift up my self in Temporall LUST seeing it cannot release me from the Reproach Wherefore doth my Soul vex it self and is in anguish and panteth after ITS Enemy which leadeth it to the Dark night 157. O GOD teach me I pray thee to apprehend this that I may turn my Heart from the Toylsomeness of the Works of this World to THEE and not hold Death to be my Life so that I may Live in Continuall Repentance and that my Mind may throw or demerse it self to or into THEE and may work with Thee so that also my right Flesh created in Adam may be Sanctified and out of the Dust may be brought to the MIND again 158. Release me I pray thee from the Grosse Husk of the Earthly Flesh whereinto the Devill hath brought his Poyson which is of no profit in thy Kingdome John 6. and generate in me again the heavenly Spirituall Body wherein is the Immortality and wherein no evill or false or wicked LUST may exist any more and let me in CHRIST JESU Rest in thee till the Glorious Coming again and Revelation or Manifestation of thy Glory AMEN A Prayer when Man in the Evening ceaseth from his Work and would goe to Sleep 159. O GOD thou Father of ALL GOOD I thank thee through JESUS CHRIST thy Dear Sonne our LORD and Saviour For all thy Benefits that thou hast graciously protected me this day from all evill and hurt and now I commend to thee my Work into thy disposing and fly with my Mind to thee and give my self up wholly and altogether into thy Holy working 160. Work thou I pray thee now this Night and alwaies with thy Grace-power in me and break in me the vain desire of false or evill working wherein thy Curse and fierce Wrath in my Flesh desireth to co-co-work as also the Devils introduced Lust which stirreth up my whole Mind to Lust of vanity Destroy THESE O Dear God! with thy Power and kindle up in me the Fire of thy pure Love and overthrow the false wicked LUST of Impurity and Vncleanness 161. Withstand thou all evill Influences of the Constellations or Astrum and the Kindled Elements and let me rest in thy Power that my Mind may NOT be introduced into false or wicked Desires and Inclinations 162. O GREAT Holy God into thy Grace and Mercifulness I plunge my self wholly and altogether I pray thee let thy Good Angel be with me that he may keep off the fierie Streames or Darts of wickednesse that I may rest securely in thy Power through JESUS CHRIST our LORD Amen A Prayer when we undresse and lie down to Rest 163. O MERCIFULL GOD I pray thee doe thou in me draw or pull off the false or wicked Garment of the Serpent which my Father Adam and my Mother Eve have drawn on to me through their false Lust Wherein my poor Soul is cloathed with thy Anger and standeth in shame before thy holy Angels 164. I pray thee strip thou my Mind and Soul Naked that my Mind may become undressed from such a Garment and may stand clearly before thy Countenance but I pray thee yet cloath thou it with thy Power and with the Garment of the humanity of JESUS CHRIST that it may converse again with the Holy Angels before THEE 165. O Dear Lord JESUS CHRIST I give up my Soul and Mind altogether barely and Nakedly to Thee draw thou off from me the impure Garment Wherein I stand in Great Shame before Gods Holiness But I pray thee cloath thou me with thy Victory and set me before thy Father again as a New born Child which thou hast washed in thy Bloud and whose evill Will THOU hast put to death in thy Death and in thy Resurrection hast new regenerated 166. And kindle in this New Birth thy Light that I may walk in the Light and be and Continue a Branch in thee AMEN A Thanksgiving of the Repentant Soul for the bitter Passion and Dying of JESUS CHRIST 167. O Most deep LOVE of God in CHRIST JESU I give thee Praise and Thanks that thou hast delivered me out of the Fire Source or Quality of Torment or painfulness and hast given thy self with thy Love and Grace into my Fire-Source or Quality and changeâ— me into a Love-fire and divine Light 168. Thou hast put thy Power and Might into my Essence in Body and Soul and given thy self to me for my own Yea thou hast purchased my self with thy Grace through the Treasure of thy most pretious Bloud for thy own for which I thank thee in Eternity 169. And I pray thee thou Eternall shed-forth LOVE In the Most Holy Name JESUS bring me I pray thee when I shall have dyed away here from the Temporall Death again into My first Native Country in which my Father Adam in his Innocency dwelt even in to PARADISE and bury my Body and Soul in the divine Rest 170. In the mean while Grant that I may daily enter into Repentance and into the going out from my Earthly Will and also continue so stedfastly the whole time of my Life THEREIN and that I may bear much Good fruit in THAT Condition Till thou introducest me into the Rest in my right Native Country in the true Land of Promise wherein the Milk and Honey of the divine Power floweth AMEN Here End the Authours Meditations and Prayers for Munday Ten Commandements for TUESDAY A Prayer Concerning Gods Righteousness also his strong or Severe Commandement and Law what God requires of us and how the same may become fulfilled Deduced from and Through the Ten Commandements And Creed or Faith and set forth Confession and Prayer-wise An Earnest Looking-Glasse well to be Considered The First Commandement God said upon Mount Sinai to Israel I am the Lord thy God c. thou shalt have no other Gods besides me Exod. 1.2 Deut. 5.6 7. Also Thou shalt Love the Lord thy God from thy whole Heart from thy whole Soul and from thy whole Mind Deut. 6.5 Math. 22.37 The Confession 171. O Great HOLY GOD thou hast Made Man out of the Limus or Extract of the Earth wherein Paradise sprung forth viz thy Holy Power a Glorious powerfull and fair bright Body without distemper and without fragility a Likeness or Equality of the Elements 172. And hast in-breathed into him out of thy Power the Inward Psychicall or Soulish and outward Elementary Life from the power of thy inward divine Working and Knowledge or Skill viz the Great Name of * Germanice GOTTES GOD and hast given him a Will of his own that he may be an Image according to thy Wonder-deed Might and Glory and rule over all thy Creatures of this World also thou hast given him the outward Life of all Operation or Working with the Inward Soulish Life through which thou rulest the
divisible or distinguishable It is the Seperability in the Will out of which Powers and Properties arise Originally 9. These Powers are again an Efflux of themselves wherein every Power introduceth it self into own self-Will according to the vertue of that same Power Whence the MULTIPLICITY of Wills ariseth originally and out of which also the Creaturely Life of the Eternall hath taken its Originall viz Angels and Souls 10. And yet a Man * NOTE cannot say that herein a Nature or Creature is to be understood but the Eternall Imagibility of the divine Word and Will where the Spirit of God hath in such an Object or representation in the powers of the Wisdome in such formings of Similitudes played or sported with it self 11. Like as the Mind of Man in the understanding with the Senses or Thoughts introduceth it self into an Object or representation of an Expresse or reflex Image and with the same floweth forth and includeth or compriseth it in Images * NOTE Which Images are the Thoughts of the Mind wherein the will of the Mind worketh and thus with the Lust includeth it self in a sharpnesse viz in a Magneticall reception out of which Joy and Sorrow ariseth originally Thus also we are to apprehend concerning the Eternall Mind of the perceptibility that the Exit or Out-going of the ONE only Will of God hath introduced it self through the WORD into Divisibility or Seperability and the Seperability hath introduced it self into receptibility viz into own self Lust and desire to its Manifestation or Revelation of it self out of the Vnity into Multiplicity 12. The DESIRE is the Ground and beginning of the Nature of the Inventibility or Perceptibility of the own self will for therein is the Seperability of the Unity brought into Receptibility out of which the seperabilities of the Will are brought into perceptibility of a self-hood wherein the true Creaturely Perceptible Angelicall and Soulish Life is understood 13. For the WILL of the Eternall ONE is unperceptible without inclination to any thing for it hath nothing to which it can incline it self but only in it self therefore thus it bringeth it self forth out of it self and bringeth the Efflux of its Unity into Multiplicity and into Reception to SELF-HOOD viz to a Place of a Nature out of which Properties arise originally 14. For every Property hath its own Seperatour Divider and Maker in it self and is in it self totall or entire according to the Property of the Eternall UNITY 15. Thus the Seperatour of every willing bringeth again Properties out of it self whence the Infinite MULTIPLICITY existeth and thereby the Eternall ONE maketh it self perceptible not according to the Unity but according to the Efflux of the Unity 16. Only the Efflux bringeth it self so far as even into the greatest sharpnesse with the Magneticall Receptibility even into †Or firing the fiery kind in which fiery kind the Eternall ONE becometh Majestick and a Light 17. Thus the Eternall Power thereby becometh desirous and working and is the Originall of the perceptible Life where in the Word of Power in the Efflux an Eternall perceptible Life originally ariseth 18. For if the Life had no perceptibility then it would have neither willing nor working but the pain maketh it working and willing and the Light of such kindling through the Fire maketh it a Kingdâ—â—e of JOY For it is a Salving Vnction or anointing of the painfulnesse 19. Out of this Eternall working of the Perceptibility and Cogitability or Sensibility where that very working hath * NOTE ever from Eternity thus introduced it self into Nature viz into Properties is the visible World with all its Hoast sprung forth and brought into a Creature 20. For the Eternity of such working to Fire Light and Darkness hath with the visible World brought it self into an Object or representation and appointed and ordained the Seperatour in all Powers of the out-flown Substance through the Desirability for an Officer of Nature with which the Eternall Will ruleth maketh formeth and Imageth all things 21. Thus we can by no meanes say that Gods Substance is Somewhat afarre off that possesseth or hath a severall Space or Place for the Abysse of Nature and Creature IS God himself 22. The visible World with its Hoasts and Creatures is nothing Else but the OUT-FLOWN Word which hath introduced it self into Properties where in the Properties an own self-will is existed 23. And with the Receptibility of the willing is the Creaturely Life existed which Life hath in the beginning of this World introduced it self into a Receptibility to a Creaturely Ground Which the Seperatour hath divided according to the Property and brought it into an own self-willing according to such Form 24. So also is with the own self-willing of such desire the Substance viz the BODY existed of every Receptibility out of its Similitude and Property whereby the Seperatour hath marked signed stamped or imprinted it self and made it self visible as is to be apprehended in all and every Life Of the Twofold Life in the Object or Representation of the divine willing 25. In this Object of the divine willing we are to understand a Twofold Life viz First an Eternall and Secondly a Temporall Mortall Of the Eternall Life 26. The Eternall is in the Eternall and ariseth Originally out of the Eternall WORD and standeth in the Ground of the Eternall Spirituall World viz in Mysterio Magno in the Great Mystery of the divine Object or Representation and is the sensible cogitative understanding Life in the ground of the Eternall Fire and Light 27. The most inward Ground is a Spark of the out-flown Will of God through the Eternall breathing of God and is bound and tied to or with Gods Word to will nothing else but only what the Eternall Will of God willeth through such Efflux or Out-flowing 28. It is nothing Else but a dwelling-house of the divine Willing whereby the divine Will manifesteth or revealeth it self and is to no own self-hood of own self willing become manifested but only to the Instrument of divine Willing whereby the same Will doth effect or perform its Works of Wonder 29. It is the Seperatour of the divine Willing as an Instrument of God wherein the divine Will hath Imaged it self to a Wonder-Worker of the Omnipotency and Glory Wherewith he will rule all things In which regard also the divine Understanding hath been given to it Of the Temporall Mortall Life 30. The other Life is an inceptive beginning Efflux of the Seperatour of all Powers and is called the Soul of the outward World which Life in the Out-flown Properties is become Creaturely and is a Life of all Creatures of the visible World wherewith the Seperatour or Creatour of this visible World Imageth it self and maketh a Similitude according to the Spirituall World wherein the Power of the Inward Spirituall World together Formeth Imageth and Beholdeth or Seeth it self 31. For the Spirituall World of Fire Light and Darknesse
the Threefold I. in the End closeth it self in the A. viz in a beginning to Nature Life 32. Under that standeth Life which signifieth that this Threefold I. breathing or Speaking is a meere Life and Power Vertue 33. And under that standeth Vertue and it signifieth the unmeasurable Vertue of this breathing or Speaking Life The Scheme or Figure 34. In this Table or Scheme is now rightly understood what God is considered as without or beyond Nature and Creature in Trinity viz in a Threefold out-breathing or out-speaking of the Unity in it self Concerning which a Man cannot speak of any space or place of his Habitation also of no Measurability Circumscriptibility or Partibility for God is neither there nor yonder but equally alike every where at once as a Man is to Consider and Conceive of the Abysse viz of the Eternall Unity without and beyond Nature and Creature but thus HE is a working Power and Substance of the Unity 35. But that really such Power and Vertue is understood therein that a Man may apprehend in his Efflux of the World and Creatures and whatsoever is generated out of his Breathing or Speaking And there is nothing in this Worlds Substance which doth not give Testimony thereof if Men would heed and observe it The Explanation of the First Table TETRAGRAMMATON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. IN this Table is also represented how the Holy Name of the Eternall Power together with the Knowledge and Skill from Eternity in Eternity introduceth it self into Nature to Eternall Light and Darknesse into Properties And how the Word of the out-breathing or out-speaking introduceth it self into a Subject or Object or reflex Image or Representation Also how in the reflex Image Own self will and receptibility of Properties existeth wherein a Man is alwayes to understand two Substances viz I. Gods Own selfs Efflux and then II. the own self receptibility of the Properties in the Free-will in which receptibility again a reflex Image of an outward or Externall Manner or Kind is understood wherewith the Vnity in its Efflux is Continually outward or Externall And thereby the Eternall Love introduceth it self into perceptibility and a fire-flaming manner or kind viz into a Working of divine Power Dark-World Light-World The First Principle The Second Principle 37. Above on the Top of the Table standeth Dark-world Gods Anger and under it the First Principle And over against it from the Fourth Number to the Seventh standeth the Light World Gods Love and under that the Second Principle All which signifieth how the Out-flown Will with the receptibility of own self desire incloseth and over-shaddoweth it self and with the Desire of Ihood or selfness introduceth it self into Properties and maketh it self Darknesse where the Out-flown ONE in the Darknesse through the Fire in the Light becometh manifest or revealed and perceptible and is a Cause of the Light in which Light Gods Love assumeth or receiveth a fiery working from the Fire of the Eternall Nature and shineth forth in the Fire through the dark painfull Receptibility as a Light out of a Candle or as the Day in the Night from whence also Day and Night have received their Name Ground and Originall in the Time But in * The Eternity that which is Eternall there is thus an Eternall Light and Darknesse one in another 38. The Darkness is the Ground of Nature and the Light is the Ground of the Triumphing richly joyfull divine Manifestation or Revelation The Dark-World viz the Ground of the Properties of own self desire and willing is called the First Principle being it is a cause of the divine Manifestation or Revelation †Or as to according to the perceptibility and also maketh an own Kingdome in it self viz a painfull Source or Quality according to which God calleth himself * Deut. 4.24 Heb. 12.29 An Angry Zealous or Jealous God and a Consuming Fire 39. And the Light which becometh manifest or revealed in the Fire wherein the Unity of the divine Efflux of the Love is understood is called the Second Principle viz the divine Power-World where Gods Love is a Love-Fire and Working Life therein as it is written †1 Tim. 6.16 God dwelleth in a Light which none can come unto for the power of the Unity of God worketh in the Light and is God and the fiery Kind or Quality in the Light is the Eternall Nature wherein the Eternall Love of the Unity loveth or perceiveth it self 40. Under the First and Second Principle stand in the Seven Spaces Seven Numbers which signifie the Seven Properties of the Eternall Nature and under them standeth TINCTUR distributed or severed into the Seven Spaces which signifieth the divine Word in the Temperature or Likenesse and Equality of the seven Properties wherein the Divine Powers lye in like or equall willing working and Substance viz the out-flown Name of God wherein the Great Mysterie of the divine power and working together with the Characters of the Letters in the distribution or sevâ—ration in the Seven Properties is understood TINCTUR 41. For the Word TINCTUR is the seperable Word out of which the Seven Properties flow forth T. 42. The T. is the Tau or the opening of the Unity the* * ✚ of the Threefold I. a ground of the Breathing or Speaking I. 43. The I. is the Efflux out of the Tau or the Exit out of the Unity viz the ✚ angle of the Life N. 44. The N. is the Efflux of the sounding Threefold Spirit C. 45. The C. is the Cutting asunder of the sounding where the I. viz the Efflux of the Unity severs it self again from the Darkness and breaketh the receptibility of the own willing T. 46. The other T. under Number 5 is now the Holy Tau or opening of the Glory where the Glory in the fiery perceptibility with the fiery Love viz with Gods Kingdome openeth it self and signifieth the great Might of the Light Power V. 47. The V. now is the True Character of the Holy Spirit with * * Three points two above signifying the Fire and Light and the Third below signifying the Vnity in the Love viz the Humility R. 41. With the R. R the holy Fire and Light is comprised in a Operative Naturall Substance For it signifieth the Kingdome viz the †The Royall Throne Throne and herewith is signified how the Holy Name with the Out-flowing Will introduceth it self in Mysterium Magnum into the Great Mysterie viz into the Eternall Mysterie out of which the visible World is sprung forth The Great Mysterie of the Tinctur or highest Ground of the Trinity of God T. is the Threefold I. signifying the Father I is the Generated I and iâ— IESVS N. is the Threefold I. in the Spirit C. signifyeth CHRISTUS T. in the fift Space is the Father in Christ V. is the Spirit of Christ in the Word which maketh alive or quickeneth R. is the Kingly Throne about which Darkness and Light doe
out-speaking impressed or compacted it self and made it self materiall moreover moving and perceptible 27. Out of which is Existed the III. Principle viz the Visible World with its Substance and Life also the whole Creation of the visible World which Life and Substance is gone forth out of the III. and I. Substance and Life viz out of the Eternall Nature out of the Great Mystery Ex Mysterio Magno that is out of I. Darknesse II. Fire III. Light viz out of Love and Anger 28. The Fire is called Anger viz a painfulnesse and Contrariety And the Light is called Love viz a giving or yeilding of it self And the Darknesse is a Seperation or Distinction of Knowledge or Apprehension and Skill that it might be understood what Light and Life is and what is Evill and painfull 29. For there are Two Sorts of Fire to be understood and also Two Sorts of Light Viz I. Fire and Light According to the Dark Impression a Cold Fire and a false Light through the Imagination of the Stern Impression Which Light originateth only in the Imagination and hath no true Ground II. Fire and Light 30. The Second Fire is a Hot Fire and hath a Fundamentall true Light out of the Originall of the Divinâ— willing which bringeth it self forth with the out-breathing together in Nature even into the Light through the Fire 31. In this Twofold Fire and Twofold Light are Two Principles understood also Two Wills 32. For the false Light existeth out of the Imagination out of the own self Will of Nature viz out of the Impression or Compaction of the Properties where the Properties prove one another out of which own self Longing or Lust existeth and an Imagination which Nature Modelleth to it self in the Abysse into own self desire and desireth in own self Might without the Will of God to introduce it self into a Regiment or Dominion of its own self willing 33. Where this own self Will will not be subject to the Abyssall willing of God which originateth without besides beyond Nature and Creature in the Eternall ONE in it self also will not submit it self thereto and will not be one Will therewith but Maketh it self to be an own self Seperator or Distinguisher and Creatour 34. It Createth to it self in it self a Science or Root and parteth or divideth it self from Gods willing as is to be understood by or in the Devill as also in false or wicked Men Whence the Thrusting out from Gods Seperation hath followed upon them so that the Devill with his own self willing must continue a Seperatour of the Dark Impression or Compaction wherein the Word introduceth it self into Nature and painfulness to perceptibility Viz in the Originall of the Fire-Source which yet cannot reach or attain the true Fire wherein Gods Will introduceth it self into the perceptible Life and into Nature viz into a Shining Light 35. For the Seperatour of the Naturall own self-hood hath no right true Ens wherein its Light may be stedfast For it Createth with its desire not out of the Eternall One viz out of Gods Meeknesse but Createth it self into Substance Its Light originateth only in the own Substance of the Self-hood 36. Therefore there is a difference between Gods Light and the false Light For Gods Light originateth in the Eternall ONE viz in the Substance of divine Geniture and bringeth it self with Gods willing into Nature and Substance It becometh impressed and brought through the divine Seperatour into an Ens and * John 1.5 shineth in that same Nature in the Darknesse John 1.5 37. For the impressed Science is according to the impression a Darknesse But the divine Light illustrateth or shineth through it so that it is a fiery Light wherein Gods breathing or speaking is Manifested in Nature and Creature and standeth in a perceptible Life Whence Saint John Chapter the 1.4 saith †John 1.4 The Life of Man was in it And Christ saith John 8.12 * John 8.12 He is the Light of the World that giveth â—â—â—e to the World 58. For without this divine Light out of the Geniture of the divine Trinity is no stedfast true Light but only a Light of Imagination of the Naturall impression of own self Will. 39. Therefore should Man viz the Image of God lift up the Eyes of the Vnderstanding wherein Gods Light standeth presented to him and desireth to shine into him And not be as a Beast which standeth not with its Seperatour in the inward Ground in the Eternity But only in the Form copied out or drawn according to a Pattern or the Exscript which is in the out-spoken Word 40. Which hath only a Temporary Light in an inchoative and finite Seperatour wherein the Eternall Seperatour introduceth it self into a Sport or Scene and introduceth the divine Science into Images like a Modelling or Copying of the Great Mystery Mysterii Magni of the Spirituall World where the Eternall Principles according to Fire and Light co-sport or act a Scene in a Premodelling 41. And yet Man only according to the outward palpable Body standeth in such a premodelling and with his Spirituall Body is the true Substantiall Word of divine property in which God Speaketh and generateth his Word where the divine Science or Root distributeth or imparteth and impresseth it self and generateth it self into an Expresse Image of God 42. In which Image God is manifest and himself dwelleth and willeth after the Kind and Manner of the Perceptibility and Creature Therefore should Man break his own self willing and give himself up into Gods willing 43. But he in whom the Own self Will of Man will not doe so is therein more void of understanding and more hurtfull to himself then the wild Earth which yet holdeth still to its Seperatour and letteth that make thereof what it will 44. For God hath made all things in his Sport or Scene out of his Out-speaking through and in his Seperatour also all hold still to him Only the false Light maketh that the Seperatour or Distinguisher of the Creature introduceth it self into own self will so that the Creature setteth it self against Gods willing 45. Which False Light in Man hath its Foundation from the Devils willing which with the introduction of his false or wicked desire hath made Man Monstrous so that he also hath assumed a false or wicked Imagination whereby he hath made the self desire in him introduced from the Devill substantiall through his own self desire 46. Whereby in the humane Body which was compacted out of the Liâ—â—us of the Earth in the divine FIAT there is existed a Beastiall Seperatour which hath manifested or revealed â—he property of All Beasts whence so many Lusts Desires and Wills are existed in Man 47. Which False or Wicked Seperatour hath lifted it self aloft and gotten the Dominion and drawn all Principles to it and hath made out of the divine Ordinance or Order a Monster 48. Which Monstrous Image hath with its Will and