l Or through and through transparently wholly perspicuously and the m Or Glance or Luster brightnesse of God shall be the light thereof and the Holy Jerusalem the Great City of God shall be therein where they shall offer up the calves of their lips there shall the bright City of God with rhe Wonders and Wisdome be established and the Temple of God the New Jerusalem shall be prepared upon the New Earth which is adorned from the Power and Wonders of God 5. All what ever the Prophets have written shall be there fulfilled for Gods word and Wonders shall flourish afresh upon the New Earth as grasse 6. There is no Death any more also no feare no sorrow no sicknesse no Superiour but onely Christ who will dwell with us we shall have one Communion with the Angels wee shall have fruit grow according to our desire and wish 7. There will be no old Age but one of a hundred yeares will be as a new-borne childe and we shall live in meere delightfull Love 8. All what ever is joyfull will be sought after and there the will of all will be bent to make one another rejoyce 9. We shall lead an Holy Priestly Life and we shall all speake of Gods wisdome and Eternall Wonders for the Divine Magia hath infinite and innumerable Wonders the more that is sought the more there is in it and this is the encreasing of the will of God 10. To this end God hath made himselfe manifest in his Images viz. in Angels and Men that so he might have joy in himselfe and eternally rejoyce with the essences of his Life Hallelu-jah 11. Thus my beloved friend we have set you downe according to our guifts a round Answer to your Questions and we exhort you as a brother not contemptuously to despise us in respect of our simple speech and n Or unlearnednesse incongruity 12. For we are not borne of Art but of simplicity and we speak great things in simple words take this as a singular guift from God you shall finde more in it then in the best o Artificiall Eloquent Oratours Eloquence of the highest Art except they also have their birth from this Schoole and then we will prescribe nothing to such but acknowledge them for our loving Brethren in Christ with whom wee have assured hope to rejoyce eternally in the heavenly Schoole of which wee here have attained a little fore-taste 13. Yet our knowledge here is but in part when we shall attaine p Or the totall perfection then we will say what God is and can doe AMEN A short Summary Appendix OF THE SOULE The Image of the soule and of the TURBA which is the Destroyer of the Image Written by the same Author I. B. In a Short Summary Appendix of which in the other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure * 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord q Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and r The soule the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Å¿ Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood t Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a u Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also x shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it x shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its y Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is know ne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have z The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Longing of God would have the soule a Lust pleasure will
are all things in another am not I he that filleth all things And in another through his Word are all things made that are made therefore we may say that he is the Originall of all things He is the Eternall unmeasurable unity 15. For example when I thinke what would be in the place of this world if the foure Elements and the starry Firmament and also Nature it selfe should perish and cease to be so that no Nature or Creature were to be found any more I finde there would remaine this Eternall Unity from which Nature and Creature have received their Originall 16. So likewise when I think with my self what is many hundred thousand miles above the starry Firmament Or what is in that place where no Creature is I finde the Eternall unchangeable unity is there which is that onely good which hath nothing either before or after it that can adde any thing to it or take any thing away from it or from which this unity could have its Originall There is neither ground time nor place but there is the onely Eternall God or that onely Good which a man cannot expresse A further Consideration How this one God is Three-fold 17. The Holy Scripture sheweth us that this only God is a Or Triune Thre fold viz. one onely threefold Essence having three manner of workings and yet is but one onely Essence as may be seen in the outflowne Power and vertue which is in all things if any doe but observe it but it is especially represented to us in Fire Light and Aire which are three severall b subsistent Formes sorts of workings and yet but in one onely ground and substance 18. And as we see that Fire Light and Aire arise from a Candle though the Candle be none of the three but a cause of them so likewise the Eternall unity is the cause and ground of the Eternall Trinity which manifesteth it selfe from the unity and bringeth forth it selfe in first Desire or will 1. Father 2. Sonne 3. Holy Ghost Secondly pleasure or Delight Thirdly proceeding or outgoing 19. The Desire or will is the Father that is the stirring or manifestation of the unity whereby the unity willeth or desireth it selfe 20. The Pleasure or Delight is the Sonne and is that which the will willeth and desireth viz. his Love and pleasure as may be seen at the Baptisme of our Lord Jesus Christ when the Father witnessed saying This is my c Or Love beloved Sonne in whom I d Have pleasure am well pleased heare yee him 21. The Delight is the e Or impressure of the will compressure in the will whereby the will in the unity bringeth it selfe into a place and working wherewith the will willeth and worketh and it is the f Or perception feelingnesse and vertue of the will 22. The will is the Father that is the stirring desire and the Delight is the Sonne that is the vertue and the working in the will with which the will worketh and the Holy Ghost is the proceeding will through the Delight of the vertue that is a Life of the will and of the vertue and delight 23. Thus there are three sorts of workings in the Eternall Unity viz. the unity is the will and desire of it selfe the Delight is the working substance of the will and an Eternall joy of feelingnesse in the will and the Holy Ghost is the proceeding of the Power the similitude of which may be seen in a g Or hearb Plant. 24. The h Or Loadstone Magnet viz. the Essentiall Desire of Nature that is the will of the Desire of Nature i Or formeth compresseth it selfe into an Ens or substance to become a Plant and in this compression of the Desire becommeth feeling that is working and in that working the Power and vertue ariseth wherein the Magneticall Desire of Nature viz. the outflowne will of God worketh in a Naturall way 25. In this working feelingnesse the Magneticall desiring will is elevated and made joyfull and goeth forth from the working Power and vertue and hence commeth the growing and smell of the i Or formeth Plant and thus we see a representation of the Trinity of God in all k Vegetables and animate things growing and living things 26. If there were not such a desiring feelingnesse and outgoing working of the Trinity in the Eternall unity the unity were but an Eternall stilnesse a Nothing and there would be no Nature nor any Colour shape or figure likewise there would be nothing in this world without this threefold working no there could be no world at all Of the Eternall word of God 27. The Holy Scripture saith God hath made all things by his Eternall word also it saith That word is God John 1. which wee understand thus 28. The word is nothing else but the l Or out-speaking out-breathing will from the Power and vertue a various dividing of the Power into a multitude of Powers a distributing and outflowing of the unity whence knowledge ariseth 29. For in one onely Substance wherein there is no variation or Division but is onely one there can be no knowledge and if there were knowledge it could know but one thing viz. it selfe but if it part it selfe then the dividing will goeth into multitude and variety and each parting worketh in it selfe 30. Yet because Unity cannot be divided and parted asunder therefore the separating consisteth and remaineth in the out-breathing will in the unity and the separation of the breathing giveth the different variety whereby the Eternall m Father will together with the n Sonne Delight and o Holy Ghost proceeding entreth into the p Or Science knowledge or understanding of infinite Formes viz. into an Eternall perceptible working sensuall p Or Science knowledge of the Powers where alwayes in the Division of the will in the separation one sense or forme of the will seeth feeleth tasteth smelleth and heareth the other and yet it is but one sensuall working viz. the great joyous band of Love and the most pleasant onely Eternall q Essence or substance Being Of the Holy Name JEHOVA 31. The Ancient Rabins among the Jewes have partly understood it for they have said that this Name is the Highest and most Holy Name of God r Or Jehova is the sensuall Name of the working Deity by which they understand the working Deity in Sense and it is true for in this working sense lyeth the true life of all things in time and Eternity in the ground and Abysse and it is God himselfe viz. the Divine working perceivingnesse feelingnesse Å¿ Finding Knowledge Invention Science and Love that is the true understanding in the working unity from which the five senses of the true Life doe spring 32. Each Letter in this Name intimateth to us a peculiar vertue and working that is a t Difference or d stinction Forme in the working
continually long for the first Ground againe viz. the Inward for the outward and the outward for the Inward 168. So also the foure Elements which are nothing else Inwardly but one onely Ground must one long for the other and desire one another and seeke the inward Ground in one another 169. For the Inward Element in them is divided and the foure Elements are but the Properties of that divided Element and that causeth the great anxiety and desire betwixt them they will continually to get into the first ground again that is into that one Element in which they may Rest of which the Scripture speaketh saying Every Creature groaneth with us and earnestly longeth to be delivered from the vanity which it is subject unto against its will 170. In this Anxiety and desire the Effluence of the Divine power and vertue by the working of Nature is together also formed and brought into figures to the Eternall Glory and contemplation of Angels and Men and all Eternall Creatures as we may see cleerely in all living things and also in vegetables how the Divine power and vertue x Fashioneth imprinteth and formeth it selfe 171. For there is not any thing substantiall in this world wherein the Image resemblance and forme of the Inward spirituall world doth not stand whether it be according to the y Or grimnesse wrath of the Inward Ground or according to the good vertue and yet in the most z Or Poysonous venomous vertue or quality in the Inward Ground many times there lieth the greatest vertue out of the Inward world 172. But where there is a darke Life that is a Darke Oyle in a thing there is little to be expected from it for it is the foundation of the wrath viz. a false bad Poyson to be utterly rejected 173. Yet where Life consisteth in a Or paine venome and hath a Light or brightnesse shining in the Oyle viz. in the fift Essence therein Heaven is manifested in Hell and a great vertue lyeth hidden in it this is understood by those that are ours 174. The whole visible world is a meere spermaticall working Ground Every b Or Substance thing hath an Inclination and longing towards another the uppermost towards the undermost and the undermost towards the uppermost for they are separated one from the other and in this hunger they embrace one another in the Desire 175. As we may know by the Earth which is so very hungry after the influence and vertue of the Starres and the Spiritus Mundi viz. after the Spirit from whence it proceeded in the beginning that it hath no Rest for hunger and this hunger of the Earth consumeth Bodies that the Spirit may be parted againe from the grosse Elementary c Or Property condition and returne into its d Separator Divider or salnitrous vertue Archaeus againe 176. Also we see in this hunger the Impregnation of the Archaeus that is of the Seperator how the undermost Archaeus of the Earth attracteth the uttermost subtile Archaeus from the Constellations above the Earth where this compacted ground from the uppermost Archaeus longeth for its ground againe and putteth it selfe forth towards the uppermost in which putting forth the growing of Mettals Plants and Trees hath its Originall 177. For the Archaeus of the Earth becommeth thereby exceeding joyfull because it tasteth and feeleth its first ground in it selfe againe and in this Joy all things e Or grow spring out of the Earth yes therein also the growing of Animals consisteth viz. in a continuall Conjunction of the Heavenly and Earthly in which the Divine power and vertue also worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground 178. Therefore Man who is so noble an Image having his ground in time and Eternity should well consider himselfe and not run headlong in such blindnesse seeking his Native Country afarre off from himselfe when it is within himselfe though covered with the grossenesse of the Elements by their strife 179. Now when the strife of the Elements ceaseth by the Death of the grosse body then the Spirituall Man will be made manifest whether he be borne in and to Light or Darknesse which of these two beareth the sway and hath the dominion in him the Spirituall man hath his being in it Eternally whether it be in the foundation of Gods Anger or in his Love 180. For the outward visible Man is not now the Image of God it is nothing but an Image of the Archaeus that is a house or huske of the Spirituall Man in which the spirituall Man groweth as Gold doth in the f Or drossie stone or Oare grosse stone and a Plant from the wild Earth as the Scripture saith as we have a Naturall Body so we have also a Spirituall Body such as the Naturall is such is also the Spirituall 181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God but that which is borne out of that one Element viz. out of the Divine Manifestation and working 182. For this of the Flesh and of the will of man is not it but that which is wrought by the heavenly Archaeus in this grosse Body unto which this grosse body is a house Toole and Instrument 183. But when the Crust is taken away then it shall appeare wherefore we have here been called Men and yet some of us have scarce been beasts nay some far worse then Beasts 184. For we should rightly consider what the Spirit of the outward world is it is a house huske and Instrument of the Inward Spirituall world which is hidden therein and worketh through it and so bringeth it selfe into figures and Images 185. And thus humane Reason is but a g Or dwelling house of the true understanding of the Divine knowledge none should trust so much in his Reason and sharp wit for it is but the Constellation of the outward Stars and doth rather seduce him then leade him to the unity of God 186. Reason must wholly yeild it selfe up to God that the Inward Archaeus may be revealed and this shall worke and bring forth a true Spirituall understanding ground uniforme with God in which Gods Spirit will be revealed and will bring the understanding to God and then in this Ground the Spirit searcheth through all things even the deep things of h Or of the Deity God as St. Paul saith 187. I thought good to set this downe thus briefly for the Lovers i Of Mysteries for their further consideration Now followeth a short explication or k Formula or Modell Description of the Divine Manifestation 188. God is the Eternall Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Trinity and is Father Sonne and Holy Ghost in a threefold working as is before mentioned 189. The first Effluence and manifestation of this Trinity is the Eternall word or outspeaking of the Divine power and vertue
lay the foundation of his Philosophie in such grounds and Principles as are undeniable to him that doth but consider what is in his owne thoughts These and some others in their kind have gone as farre as the Naturall facultie of mans outward reason can reach this Author Jacob Behmen esteemeth not his owne outward reason but acknowledgeth to have received a higher gift from God freely bestowed upon him and left it in writing for the good of those that should live after him And in his writings he hath discovered such a Ground and such Principles as doe reach into the deepest Mysteries of Nature and lead to the attaining of the highest powerfull naturall wisdome such as was amongst the ancient Philosophers Hermes Tris-megistos Zoroaster Pythagoras Plato and oâ—her deep men conversant in the operative Mysteries of Nature and the moderne Trevisanus Raymundus Lullius Paracelsus Sendivogius and others by which men will be satisfied that not onely they have gotten but that wee also may get that Lapis Philosophorum the Philosophers stone indeed Those Principles doe also lead to the attaining such wisdome as was taught in Egypt in all which Learning Moses had skill to the wisdome also which was taught in Babylon among the Caldeans Astrologians and wisemen or Magi with whom Daniel was brought up also to that wisdome of the East from whence came the three Magi Matth. 2.1 who saw the Starre that lead them to Jerusalem and to Bethlem where they saw the child Jesus and worshipped and so returned with whom God himselfe vouchsafed to speake and direct them what to doe The Ground and Principles in his writings leade to the attaining the wisdome which excelled the wisdome of the East 1 Kings 4.30.31 which Solomon had and wrote in the Proverbs and in a Booke which hath not yet been extant with us in Europe but is reported to be found in the East Country some few yeares since wherein he wrote of all Plants from the Cedar to the mosse that groweth upon the wall and of all living creatures 1 Kings 4.33 His ground discovereth the way to attaine not onely the deepest Mysteries of Nature but Divine wisdome also Theosophie the wisdome of Faith which is the substance of things hoped for and the evidence of things not seene with the outward eyes this wisdome bringeth our inward eyes to see such things as Moses saw in the Mount when his face shone like the Sunne that it could not be beheld such things as Gehazi saw when his Master Elisha had prayed that his eyes might be opened his inward eyes for his outward were as open before if not more then any of ours being he was servant to so great a Prophet so they were opened and he saw Angels fighting for Israel such things as Steven who saw Jesus sitting at the Right hand of God when his face shone like the face of an Angel at his stoning and Paul who saw things inutterable in Paradise when his outward eyes were struck blind such wisdome as this seeth and knoweth all Mysteries speaketh all Tongues of men and Angels that Tongue which Adam named all the Creatures by in Paradise also it can doe all Miracles for the enjoying whereof men would give all their goods unto the poore nay give their bodies to be burned so dâ—sireable a thing it is to enjoy it in this life but while corruption sticketh to the soule it must have Charitie or else this seed of Faith will not beare the fruit of eternall Life in Paradise for ever where there is nothing but an eternall Miracle of which all Miracles on Earth are but in part but when that which is perfect is come then that which is imperfect shall be done away This is the wisdome by which Moses wrought his wonders above nature and all the Prophets after him to Christ and it is that which our Saviour Jesus Christ himselfe taught to his Apostles and Disciples and which the Comforter doth continually teach the Holy servants of God ever since and by what is written by this Author it may be beleeved that both the same wisdome may be attained now and the same power of the Holy Ghost by which they spake and wrought their Miracles and the cause discerned why scarce any hath been wrought for so long a while yes men will beleeve that greater things shall be done as our Saviour tells the Apostles then they saw him doe for it will appeare that the power in one Man even of one thought in a Man is able to change the whole universe in a moment this Power was in part in the Prophets and Apostles who could raise the dead and when the time appointed is come that all the dead shall rise that Power will doe it though it should be but as a graine of mustard-seed in One Man and restore the whole Creature to the glorious Libertie of the sonnes of God surely it will be worth our paines to find such wisdome as this By the study of these writings men may come to know every one according to his condition propertie and inclination how all the reall d fferences of Opinions of all sorts may be reconciled even the nicest differences of the most learned Criticks in all Ages that which seemeth different in the writings of the profound Magicall Mysticall Chimick Philosophers from that which wee find in the experimentall Physicians Philosophers Astronomers Astrologers and Mathematicians may be reconeiled by considering what this Author teacheth that the Names which were given to the seven Planets doe signifie the seven Properties of the Eternall Nature and are the cause of all those things which are by experimentall men accounted the first and deepest causes of all Also thereby the differences in Religion may be so reconciled that the minds and Consciences of all doubting persons may bee satisfied about Predestination Election Creation corruption Salvation and Restoration so cleerely that all will love one another and that hard lesson to love our Enemies will bee readily learnt and men will quietly contribute to the studying that one necessarie thing that treasure hid in the field that gold of the Kingdome of Heaven that precious Pearle that All in All Faith and Love and Christ and God when they shall perceive that all this lyeth hid in everie soule in one measure or other and may be found and the way set downe so plaine that every soule may find it Thereby the writings of all men will be understood even the very darkest Mysteries contained in the writings of the Prophets and Apostles will be made plaine and easie to the simplest thirstie soule and then when that appeareth which is now hidden that excellent glorie every one will not onely see it but walke in the way that leadeth to it and so attaine it in the highest Degree of every ones capacity and capability While this Wisdome is growing it will so reforme the Lawes by degrees in every Nation that at length the whole world will be governed in
Aire in this world doth 151. Now the Spirit finding nothing like d Without it selfe it selfe and so not finding it selfe but in the Power therefore it is desiring for it dwelleth in the Ground of the Power and yet is not the Power it selfe therefore its desiring maketh a similitude of it selfe 152. For a desiring is a seeking and the figure of the seeking is in the seeking the figure maketh the Seeking manifest Thus the Spirit also dwelleth in its owne Figure in the Power and in the Light of the Majesty and e Viz. The Desiring it is an Image according to the property of the Spirit 153. The Spirit is not the Image but the seeking and its desiring is the Image for it dwelleth in it selfe in its seeking and in its figure it is another Person then the figure of the Power and according to this Essence God is said to be Threefold in Persons 154. But that we may open your Eyes wide that you may see the whole ground of the Deity for now it both shall and must be made manifest you must looke upon the Great wonders which we lost by going forth from Paradise where now we must labour in the sixe working dayes of this world Therefore consider now what and where we are and you shall here finde such a thing as was hidden even to Nature 155. Behold when you will speake of the Trinity then looke upon the first Number upon the A upon the Eternall beginning which is the Father and then look upon the O in the middle viz. the Sonne and then looke upon the V which is the proceeding of the Holy Ghost which in himselfe goeth with the sinking through the sharpe wrathfulnesse into the second Principle which hath E and goeth forth through the power as a light flaming flash which hath I. A. O. V. E. I. I. E. O. V. A. 156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternall f GoTtes God which consumeth in the wrathfulnesse as a flash but in the * LIebe Love in the I as an exceeding loving God Exasteth thorough pierceth and powerfully Exulteth Now if you put the L thereinto then you have the Matter of the Divine Essence in the power it is an Angel and in the out-birth out of the Centre it is g GOLT Gold 157. The World is Covetous and Ambitious especially those that will be counted Masters of Arts and say they know Gold and are blind people why doe you not then seeke it perhaps thou wilt aske how should ye seeke it Goe with the outward life into Death there the outward life must die and in the anguish yeild it selfe up into the Number of the Crowne viz. into the number 1000. and there the End is and the Death ariseth to a glorious life with a new faire body you need afford nothing to it but the soule which will then bring forth much fruit and then thou hast an Angel which is free from the wrathfulnesse for it is wholly pure seeke it and you shall finde it 158. Yet perhaps thou supposest thou shalt finde it as thou art h That is in the wisedome of Reason in the Old Adam in the Ihood and selfehood of the outward man in thine old Cloathes No Sir we will teach you another A B C learne that first then seeke it if you please if not let it alone For the O is much nobler then the L. 159. Behold now the A viz. the beginning of the Eye together with the V which is the marke of the Spirit and goe through the Middle of the i Or Eye O and so you will make a stroake or line through the O thus * Viz. two Principles ◯ ⃓ 160. Now part the two principles one from another seeing they part themselves and set them one to the other with its halfe like a Rainbow thus for so they stand in the figure and set the wrath at the left and the light at the Right hand for it cannot be pourtrayed otherwise but it is one Globe 161. And take the Spirit which is borne in the Fire and goe therewith out of the wrath in the sinking through Death into the other halfe Eye viz. into the second Principle and you shall see this Figure ̵ ̵ The figure following belongeth to this place The Exposition of the Philosophick GLOBE or EYE of both the Threefold * Or semicircles Circles which signifie especially the two Eternall Principles The k Third Principle Third being also cleerely understood therein and how it must be understood 162. THose Circles should be like Round Globes through which a Crosse should goe for it is the Eye of Eternity which cannot be pourtrayed It Representeth the Eye of the Essence of all Essences the Eye of God which is the Glasse of wisdome wherein all wonders have been seen from Eternity and hereby is described how it is entred into an Essence for the Reader of this booke to consider of 163. Not as if it could be described or pourtrayed for the Minde onely apprehendeth it and onely l That Minde that which can walke in the Divine Mystery Not by Art or Reason but by that understanding which the Spirit of God openeth to the humane Spirit of the soule in the Great Mystery otherwayes it cannot be apprehended 164. The Reader should observe the Numbers and also what standeth within or without a Circle and where every word in a Circle beginneth and endeth all of it hath its peculiar signification and meaning for every word standeth in its due place 165. That which is without the Circle and wheele signifieth the Liberty of the Abysse m Extra Principium without the Principle Number 1. Abysse 166. The Great Mystery of the Abysse wherein the Eternall Divine Essence in the Glasse of Wisdom doth bring it selfe forth in the n Or Centre Ground is marked with the number 1. and the number 2. standeth close by it which is so to be understood round about that whole Circle Of the Three Circles 167 The Three Circles drawne about one another signifie the Eternall Birth of the Divine Essence and All Etrrnall Mysteries both within-Nature and without Viz. the Originall of All Essences as it is here described Of that halfe of the Threefold Circle at the Left hand and of number 2. 168. The threefold Circle at the left hand where also there standeth without the Circle at Number 2. the Mystery o Extra Naturam without Nature signifieth how the Abysse bringeth it selfe into a Ground that is how the Eye of Eternity viz. the First will which is called the Father of Eternity and of all beginnings bringeth it selfe in the wisdome into Trinity into an Eternall Ground and dwelleth in it selfe and possesseth it selfe and how it bringeth it selfe into Nature also how Essence ariseth as also perceptibility and perception Of that halfe of the Threefold Circle at the Right
seene in the other g Or halfe Globe Circle at the Right side of the Heart where N. 12 Will standeth and Soule N. 13. which signifieth that the soule goeth out of the source of the Fire which is the Fathers property and Entreth into the Sons Property and dwelleth in the Divine power in the Light world HOLY GHOST number 14. 183. h Or beyond Without the Point of the Crosse N. 14. HOLY GHOST standeth signifying the Holy GHOST who ariseth from Eternity in the will of the Father at N. 9. before the i Or point of the Crosse point at the left hand and bringeth himself through Nature along through the Heart and Divine Power at the right hand out k Or beyond from Nature and also through the power of Angels or of the Spirit of the soule quite out and dwelleth in the Liberty in the Glance of the power and Majesty and is in Nature yet not comprehended by Nature but in the property of the Divine power onely Image number 15. 184. Beyond the Word H GHOST N. 15. Image standeth also without Nature which signifieth that the Noble Image groweth out of the Fire of the Soule as a flower groweth out of the Earth and hath no feeling of the fiery property for the fire is as it were swallowed up in it and yet it is there but in another source viz. in the Desire of Love a light flaming fire in the Divine property Abysse number 16. 185. After Image standeth Abysse N. 16. signifying that the true Image standeth in the Abysse l Extra without beyond all source and dwelleth in Nothing viz. in it selfe onely and through it God dwelleth therefore there is nothing but the Divine Power that can finde move or destroy it for it is not in Nature although it ariseth from Nature in its Roote yet it is quite another thing as an Apple differs from the m The tree it groweth upon Tree though it be upon the Tree and receiveth vertue from the Tree yet the Sunne also giveth vertue to it and so the Divine Sunne viz. the Majesty giveth vertue to the Image Of the Word Omnipotence number 17. and Wrath number 18. 186. Furthermore at the left hand N. 17. there standeth Omnipotence and it standeth without the n Or bounds Circle of Nature also which signifieth the Fathers Mysterie which bringeth it selfe by the Magia that is by the Desire into Wrath wherein the strong founding life and strength is understood in the entrance of Nature in the first three formes viz. Astringency bitternesse and Anguish and therefore the word wrath standeth in the space under the line N. 18. which signifieth that the Wrath toucheth not the Angle of the o Or number Three Ternarie but is borne in the Desire * Or Subtilty Craft number 19. 187. Craft standeth at N. 19. under the Word Omnipotence which signifieth the Essence coming out of the Glasse of the Principle which Craft in the second Principle is changed into a right understanding and here in the Magick fire it is but craft for it is subtile and sharpe and a cause of the understanding Devill number 20. 188. Over against craft Devill standeth N. 20. in the space of the darke world which signifieth the Malice of the Devill in that he is departed from the point of the Ternarie and hath put his will into Wrath and craft on purpose to Domineere over the Meeknesse of God thereby and to use the strength and power of the Fire and Wrath. Devills Art number 21. 22. 189. Under the Word Craft standeth Devills Art N. 21. 22. Devills standeth without the Circle of Nature and Art standeth within the Circle of Nature which signifieth that the Devill was created out of the Mysterie of the Father upon the line or stroake of the Crosse in the Eternall Nature as well as the other Angels But he did get his Art N. 22. in the Magick p Or sucking or Attraction seeking of Nature in the Centre of the darke world whereas he should have gotten it in the power of the Heart of God and that is the cause of his fall and of his Envie Will Number 23. 190. Over the line number 23. standeth Will signifying that the Devill hath raised up himselfe from the Divine Line upon which he was created as a proud Spirit who would faine have been his owne Lord and have ruled by his owne Art and Wit Darknesse number 24. 191. As also the Pride and subtilty of Men doth now who in the same manner raise themselves up from the Line of God from Obedience in owne selfehood in which the will cannot reach the Divine power and light but falleth into it selfe into the darke anguishing Magick Fire as above over the word Will is noted with number 24. and first into Darknesse for Reason loseth the Divine understanding and the Divine Desire wherein it can receive the Essence of God and so q Or fill impregnate it selfe with r Or Vertue power from God Fire number 25. 192. And then Å¿ Or Reason it kindleth the Magick Fire of Covetousnesse so that it willeth to have t Or more much and never hath enough as here N. 25. Anguish number 26. 193. And when it hath filled it selfe with Covetousnesse then the Magick Fire in the Anguish beginneth to burne N. 26. for that which is throwne into the fire by Covetousnesse is fewell for the Magick fire wherein the fire burneth and there Death is borne which must separate what Covetousnesse hath brought in Death number 27. 194. And herein also consisteth the Grievous fall of Adam who hath imagined as the Devill did and desired to have the variety of this world as his owne He would be cunning and get much * Or Wit skill and even the Earthly and hellish source in the skill Had he continued upon the stroake in the Line of God he had not been Earthy for the Spirit of his will should have dwelt in God and have brought Divine foode into the body but now he is in the Anguish N. 26. and must againe goe through the Principle into Death N. 27. where his body must be consumed in the Mysterie 195. And if he doe not in the time of this Life turne his will into the Crosse of Christ as is to be seene in this Figure then he is reserved in the Mysterie for the Judgement of God where he shall be tryed in the fire whether the Spirit of his will have any Divine u Power or Vertue power in it or not or whether he can subsist in the fire and there his proud Earthly workes will be burned up and if the soule remaine in the Darke Magick fire of the Will for it selfe is a Magick fire when the Divine Light-fire is not in it then one Magick fire receiveth the other and then there is no remedy to help out from thence Will number 28. Light number 29. Spirit number 30. Man
practiseth Witchery therewith 7. Yet we will speake so that the Children may understand us and reserve the full speaking of it for them for it is not good to write such things not knowing who shall be the Readers 8. But to the wicked wee say that they â—ong to the Devill and shall have no part in our writings wee shut them out with a wall and strong enclosure that they may be blinde and not know our Spirit for we will not set the Serpent in d Viz. in our Spirit it â—ur will is gone out from them and therefore they shall not e Or understand us know us though they should carrie us in their hands there is a fast seale upon it 9. Christ said If ye f Mat. 17.20 have Faith as a graine of Mustard-seed then yâ—â— might say to the Mountaine be removed and cast thy selfe into the sea this is no vaine word without Truth The will g If it be strong note what Faith is that goeth strongly forward is Faith The first Power of the Will of the Soule 10. It frameth its owne forme in the Spirit it hath also such h Or might Power that it can frame another Image in the Spirit out of the Centre of Nature it can i Change the body into another shape give another forme to the body according to the outward Spirit for the inward is Lord of the outward the outward must be obedient to it It can change the outward into another Image but not durably 11. For Adams soule hath let in the Turba of this world so that if the Turba see a strange childe it riseth against it instantly and destroyeth it It continueth to endure onely so long as the inward Spirit can subdue and over-power the outward 12. And this k kinde or manner of power Forme is called Negromancy a Transmutation where the inward over-powereth the outward for it is Naturall and wee understand that when l 1 Cor. 15.51 we shall all be changed that change will be made thus by the same Turba which hath the first Fiat in it 13. For the body is Sulphur and sticketh in the Tincture and the Spirit driveth forth the Tincture now if the first ground viz. the soule wholly consenteth to it then the soule can make another m Forme manner of Image in the Sulphur but the Devill readily mingleth himselfe therewith for it is the Wonder of the Abysse over which he is Lord. 14. You must understand that the earnest will which otherwise is called Faith can doe great things with the Spirit Note the power of the Will the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of the Soule 15. If the Spirit were an Angel the similitude of God yet the will can make it n A wicked man a proud Devill And also make a Devill an o A childe of God Booke of the three Principles cap. 15. v. 64. Angell if it sinke it selfe into Death into humility under the Crosse and cast it selfe into the Spirit of God and so submit to his Government then it sinketh into the Eternity out of the source into the still Nothing which yet is All and so it is in the beginning againe where God created it and the Word Fiat which keepeth the Image of God receiveth it againe The third Power of the Spirit or Will of the Soule 16. And then also thirdly the Spirit of the Soule hath power to enter into another Man into his Marrow and bones viz. into the Sulphur and to bring the Turba into him if he be p Or wicked false so farre as every one is not armed with the Spirit of God but is found naked in the Spirit of this world as may be seen by q Or the bewitching Whores Witches The fourth Power of the Will of the Soule 17. And fourthly it hath such power if it be the childe of God that it can lead the Turba captive and can powre it out upon the house of the wicked as Elias did the Fire and Moses before Pharaoh for it can throw downe Mountaines and breake Rocks 18. This you must understand to be so farre as that thing is r Or liable to the Turba capable of the Turba by awakening the wrath then it is possible but if not and that the Spirit of God be in a thing then it cannot be for it would powre water upon the Turba of the Fire which would then be as it were dead and its power would lie in Derision 19. And therefore Heaven is a Middle between God and Hell viz. between Love and Anger and was created out of the midst of the waters so that the Devill cannot rule with his Turba the water turneth his purpose into derision as the false Magick and blinding Inchantment are Å¿ Or nullified drowned in the water The fift Power of the Will or Spirit of the Soule 20. And fiftly the Spirit of the Soule hath such power that it may and can seeke all Wonders that are in Nature viz. All Arts Languages buildings plantings Destruction knowledge It can command the starry Heaven as Joshua when he commanded the t Josh 10.12 Sunne and it stood still and Moses the Sea and it stood up also he commanded the Darknesse and it came it can make an Earthly Life as Moses made the Lice and Frogs also Serpents and other u Or Wonders Wonders 21. It hath Death in its power so that it can over-power that if it ride in the x The will of the Holy Ghost Chariot of the Bride It can bridle and overcome the Devill if y Viz. will or Spirit of the soule it be in God there is nothing can be named that it cannot subdue 22. Onely you must understand the soule hath such a power from its Originall and it had still had ability to z Or give or afford send forth such a Spirit out of it selfe if it had not let in the a Turba Magna Note the soule must now seek this power in Jesus Christ Great Turba into it selfe which now giveth it the Rest 23. Unlesse the Holy Ghost ride upon its Chariot as it did in Moses and Elias and in all the Prophets also in Christ and his Disciples and alwayes still in the Holy Children of God they all have this Power they can raise the Dead and heale the sick also drive away all Diseases it is Naturall the Spirit onely reigneth therewith over the Turba 24. But it hath this for an objection that the soule knoweth well whether it hath made any compact with the Devill and whether he hath any thing to doe with it it will not goe naked except the Spirit of God drive it and except it have him for a shield lest the subtilty of the Devill insinuate it selfe 25. It doth no b Or Miracles Wonder except the Spirit of God c Or awaken it stirre
Image but cast downe thy will continually in humility before God and so thy Image alwayes entreth with thy will in humility into the Majesty of God and so thy Image is continually enlightned with the high Triumphing Light of God 36. O! how cheerefull is the soule when its anguish source of fire q Or perceiveth tasteth Gods Light how exceeding r Or friendly courteous is it O! how it boweth it selfe before God! 37. Thus the soule and the Image in the Spirit are all three in one another for they are one Essence according to the Holy Trinity My beloved brother we answer to this Question of yours thus that the soule cannot be any other way enlightned then thus its Illumination is onely after this manner 38. The soule is in this world and also in God here in this life it is a servant of Gods Wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into Gods will and by no meanes say of any thing in this world this is mine I am Lord of this for it lyeth if it say so 39. All is Gods thou art a servant and shouldst walke in Love and Humility towards God and thy Brother for thy brothers soule is a fellow-member with thy soule thy brothers joy in Heaven with God is also thy joy his Wonders are also thy Wonders 40. For in Heaven God is All in All he filleth all the Holy Ghost is the Life in All there is meere Joy there is no sorrow there all is Gods also all belong to the Image of God all things are common one rejoyceth at the Power brightnesse and beauty of another there is no malice or envie for all that remaineth in Death and Hell 41. Therefore yee Elect Children of God who are borne againe in Christ take it into Consideration depart from Covetousnesse and self-will yee have been a long time led blindfold in Babell goe out from her you are called with a Å¿ Strong or loud sounding voyce shrill voyce it will shortly raise the Dead let it be a furtherance to you that you may obtaine Eternall Joy in God 42. The Spirit sheweth plainely that whosoever will not grow forth t Viz. the Eternall Word together with the new sprout which groweth in the Mother shall and must be cast into the Lake of Brimstone with the Dragons Whore in Babell 43. There is a time of earnestnesse at hand and though thou seest it not with earthly Eyes yet it will certainely come upon thee thou wilt see well enough in thy Death what kinde of Judgement this is and in what time and under what Turba thou hast lived we speake in good earnest as we ought The thirteenth Question How doth the Soule feed upon the Word of God 1. IF the soule doe enter thus as above mentioned into the Light of the Majesty and receive the light of God then it hath wholly a longing and lusting and continually attracteth in its Desire the Divine Power viz. the Divine body into it selfe and the Holy Ghost is the Power of Gods Spirit and so it obtaineth the body and Spirit of God and eateth at Gods Table All that the Father hath is the Sonnes and whatever the Sonne hath that belongeth to his Image 2. It eateth Gods flesh and Christs Body and by this eating the Divine Body doth also grow u Or to or from or out of it or as a Chicken groweth in an Egge in it so that it thus gets the Divine Body and so becommeth Gods Childe not onely a similttude but a Childe borne in God out of his Essences and liveth in God 3. When it heareth Gods Children teach and speake Gods word even in this world it receiveth it and eateth it Note the foode of the Soule 4. The outward Man eateth Earthly bread and the soule eateth the Bread of God of which Christ said that he giveth us his body for meate and his x The Author calleth Baptisme and the Supper of the Lord two Testaments Testaments are nothing else 5. Indeed we eate not Spirit without Body for the soule is Spirit already before hand and desireth to have a body and so it getteth both body and Spirit 6. Let this be spoken to thee O Babell and see how thou handlest Christs Testaments and what thou teachest when thou sayst Christ Testaments are Spirit without Body thou belyest God and denyest Gods Substantiality Christs heavenly Body which is greater then all things which is the fulnesse of all things but in its owne Principle 7. O Earthly mouth thou shalt not bite it with teeth the soule hath another Mouth which receiveth it under the outward Element the outward receiveth the outward and the Inward receiveth the Inward 8. The Supper of Christ with his Disciples was so the outward is a Remembrance the Inward is the substance for the Kingdome of God consisteth in Power it is Magicall not as a thought but Essentiall substantiall 9. The Magia maketh substance for in the Eternall Nothing there is Nothing but the Magia createth y Something where nothing is 10. Now in God there is not onely Spirit but Nature substance flesh and bloud Tincture and All this world outwardly is a similitude of the Inward world 11. We tell you wee speake what we feele see taste and know and not a fable or Opinion and that not for our selves onely but for you as one member is bound to doe for another that so our Joy may be in you and we also may enjoy you againe as brethren together in one Essence He that desireth to know further of this let him read our z Threefold life 13. Chap. third Booke and there he shall finde the Circumstances concerning the a Seele-Messe the foode Messe Supper or eating of the soule Soules-Meale and Christs Testaments The fourteenth Question Whether is such a new Soule without Sinne We understand here the propagated Soule in a Childe newly borne 1. MY beloved friend this is a very b sublime or sharp or subtile deep Question yet you shall be answered for the time of the manifestation is borne the Day breaketh the Night is past therefore eternall prayse and thankes be given to God that hath againe begotten us to light and to an inheritance that never fadeth away and hath received us for his beloved Children 2. My beloved friend you know well the heavie fall of Adam as we have shewen you copiously in all our writings viz. that the soule hath turned it selfe away with the right Eye from God into the Spirit of this world and is become disobedient to God and hath wholly depraved its Noble Image and changed it into a monstrous Image and hath let in the Spirit of this world whereas it should have powerfully ruled over it with the will and not have let the soule eat of evill and good at all 3. But now it hath plainely
Power J. 33. For I. is the Effluence of the Eternall indivisible Unity or the sweet gracefulnesse of the ground of the Divine u I I-hood selfe or selfenesse somethingnesse E. 34. E is a threefold I where the Trinity shutteth it selfe up in the Unity for the I goeth into E and joyneth IE which is an out-breathing of the Unity in it selfe H. 35. H is the Word or x Or speaking breathing of the Trinity of God O. 36. O is the Circumference or the Sonne of God through which the IE and the H or breathing out-speaketh from the compressed Delight of the Power and vertue V. 37. V is the joyfull Effluence from the y Or speaking breathing that is the proceeding Spirit of God A. 38. A is that which is proceeded from the power and vertue viz. the wisdome a Subject of the Trinity wherein the Trinity worketh and wherein the Trinity is also manifest 39. This Name is nothing else but an out-speaking or expression of the Threefold working of the Holy Trinity in the unity of God Read further of this in the Exposition of the Table of the three Principles of the Divine Manifestation Of the Divine Wisdome 40. The Holy Scripture saith the wisdome is the breathing of the Divine Power a ray and breath of the Almighty also it saith God hath made all things by his wisdome which wee understand as followeth 41. The Wisdome is the outflowen word of the Divine Power vertue Knowledge and holinesse a Subject and Resemblance of the infinite and unsearchable Unity a Substance wherein the Holy Ghost worketh formeth and modelleth I meane he formeth and modelleth the Divine understanding in the Wisdome for the Wisdome is the passive and the Spirit of God is the Active or Life in her as the soule in the Body 42. The wisdome is the Great Mysterie of the Divine Nature for in her the Powers Colours and vertues are made manifest in her is the variation of the power and vertue viz. the understanding she is the Divine understanding that is the Divine z Or Contemplation vision wherein the Unity is manifest 43. She is the true Divine Chaos wherein all things lye viz. a Divine Imagination in which the a Formes Or Images Idea's of Angels and soules have been seen from Eternity in a Divine Type and resemblance yet not then as Creatures but in a resemblance as when a man beholdeth his face in a Glasse therefore the Angelicall and humane Idea did flow forth from the wisdome and was formed into an Image as Moses saith God created Man in his Image that is he created the body and breathed into it the breath of the Divine Effluence of Divine Knowledge from all the Three Principles of the Divine Manifestation Of the b Or Great Mysterie Mysterium Magnum 44. The Mysterium Magnum is a subject of the wisdome where the breathing word or the working willing Power of the Divine understanding floweth forth through the wisdome wherein also the unity of God together floweth out to its manifestation 45. For in the Mysterium Magnum the Eternall Nature ariseth and two c Essences or Beings substances and wills are alwayes understood to be in the Mysterium Magnum the first c substance is the unity of God that is the Divine Power and vertue the outflowing wisdome 46. The second substance is the separable will which ariseth through the breathing and outspeaking word which will hath not its ground in the unity but in the Mobility of the Effluence and out-breathing which bringeth it selfe into one will and into a Desire to Nature viz. into the Properties as farre as Fire and Light in the Fire the Naturall Life is understood and in the Light the Holy Life that is a manifestation of the unity whereby the unity becommeth a Love Fire or Light 47. And in this place or working God calleth himselfe a loving mercifull God according to the sharpned fiery burning Love of the unity Or zealous and an Angry d Jealous God according to the fiery ground according to the Eternall Nature 48. The Mysterium Magnum is that Chaos out of which Light and Darknesse that is the foundation of Heaven and Hell is flowne from Eternity and made manifest for that foundation which wee now call Hell being a Principle of it selfe is the ground and cause of the Fire in the Eternall Nature which fire in God is onely a burning Love and where God is not manifested in a thing according to the unity there is an Anguishing painefull burning fire 49. This burning Fire is but a manifestation of the Life and of the Divine Love by which the Divine Love viz. the unity e Or over inflameth kindleth up and sharpneth it selfe for the fiery working of the Power of God 50. This ground is called Mysterium Magnum or a Chaos because good and evill ariseth out of it viz. Light and Darknesse Life and Death Joy and griefe Salvation and Damnation 51. For it is the ground of soules and Angels and of all Eternall Creatures as well evill as good it is a ground of Heaven and Hell also of the visible world and all that is therein therein have laine all thing in one onely ground as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it 52. Yet we cannot say that the spirituall world hath had any beginning but hath been manifested from Eternity our of that Chaos for the Light hath shone from Eternity in the Darknesse and the Darknesse hath not comprehended it as Day and Night are in one another and are two though in one 53. I must write distinctly as if it had had a beginning for the better consideration and apprehension of the Divine ground of the Divine Manifestation and the better to distinguish Nature from the f Or Divinity Deity also for the better understanding from whence evill and good are come and what the g Or Essence of all Essences is Being of all Beings is Of the h Centrum Center of the Eternall Nature 54. By the word h Centrum Center we understand the first beginning to Nature viz. the most Inward ground wherein the i Or owne arisen selfe raised will bringeth it selfe by a reception into k Ihood or I-nesse or owne-nesse somethingnesse viz. into a Naturall working for Nature is but a Toole and Instrument of God which Gods Power and vertue worketh with and yet it hath its own l Or Mobility Motion from the out-flowne will of God thus the Center is the Point or ground of the owne receivingnesse to somethingnesse from whence something commeth to be and from thence the seven Properties proceed Of the Eternall Nature and its seven Properties 55. Nature is nothing but the Properties of the receivingnesse of the owne arisen Desire which Desire ariseth in the m Or separation variation of the Breathing Word that is of
Princlples arise here viz. the Darknesse harshnesse sharpnesse and paine dwelling in it selfe and the feeling power and vertue of the unity in the Light upon which the Scripture saith that God that is the Eternall unity dwelleth in a Light to which none can a Or approach come 92. For so the Eternall uity of God manifesteth it selfe through the Spirituall Fire in the Light and this Light is called Majesty and God that is the Supernaturall unity is the Power and vertue of it 93. For the Spirit of this Fire receiveth Ens or vertue to shine from the unity or else this fiery b Or Spirit ground would be but a painfull horrible hunger and pricking desire and it is so indeed when the will breaketh it selfe off from the unity and will live after its owne desire as the Devils have done and the false soule still doth 94. And thus you may here perceive two Principles the first is the ground of the burning of the Fire viz. the sharp moving perceivable painfull darknesse in it selfe and the second is the Light of the Fire wherein the unity commeth into mobility and Joy for the Fire is an object of the great Love of Gods unity 95. For so the Eternall Delight becommeth perceiveable and this perceiving of the unity is called Love and is a Burning or Life in the unity of God and according to this burning of Love God calleth himselfe a mercifull loving God for the unity of God loveth and pierceth through the c Akeing painfull will of the Fire which at the beginning arose in the breathing of the word or outgoing of the Divine Delight and changeth it into great Joy 96. And in this fiery will of the Eternall Nature standeth the soule of Man and also the Angels this is their ground and Center therefore if any soule breake it selfe off from the Light and Love of God and entreth into its owne Naturall Desire then the ground of this darknesse and painfull d Or source property will be manifest in it and this is the hellish Fire and the Anger of God when it is made manifest as may be seene in Lucifer and whatsoever can be thought to have a Being e Or every where any where in the Creature the same is likewise without the Creature every where for the Creature is nothing else but an Image and Figure of the separable and various power and vertue of the universall Being 97 Now understand aright what the ground of Fire is viz. Cold from the Compressure and heate from the Anguish and the Motion is the f Or striker of fire Vulcan in these three the Fire consisteth but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire and yet the whole ground is but the outflowne will 98. Therefore in Fire and Light consisteth the Life of all things viz. in the will thereof let them be g Or inanimate or dumb insensible vegetable or rationall things every thing as the Fire hath its ground either from the Eternall as the soule or from the temporary as Astrall Elementary things for the Eternall is one Fire and the Temporary is an other as shall be shewne hereafter ♀ The fift Property 99. Now the fift Property is the Fire of Love or the h The Power and Light-world world of Power and Light which in the darknesse dwelleth in it selfe and the darknesse comprehendeth it not as it is written Iohn 1 chap. The Light shineth in the darknesse and the darknesse comprehendeth it not also the word is in the Light and in the word is the true understanding Life of Man viz. the true Spirit 100. But this Fire is the true soule of Man viz. the true Spirit which God breathed into Man for a creaturely Life 101 You must understand in the spirituall fire of the will the true desirous soule out of the Eternall ground and in the Power and vertue of the Light the true understanding Spirit in which the unity of God dwelleth and is manifest as our Lord Christ saith the Kingdome of God is within you and Paul saith Ye are the Temple of the Holy Ghost who dwelleth in you This is the place of the Divine inhabiting and Revelation 102. Also the soule commeth to be damned thus when the fiery will breaketh it selfe off from the Love and unity of God and entreth into its owne Naturall Propriety that is into its evill properties this ought further to be considered 103. O Zion observe this ground and thou art freed from Babell 104. The second Principle viz. the Angelicall world and the Thrones is meant by the fift Property for it is the motion of the unity wherein all the Properties of the fiery Nature burne in Love 105 An Example or similitude of this i Or thing ground may be seen in a Candle that is Lighted the Properties lie in one another in the Candle and none of them is more manifested then another till the Candle be lighted and then we finde Fire Oyle Light Aire and water from the Aire all the foure Elements become manifest in it which lay hidden before in one only Ground 106. And so likewise it must be conceived to be in the Eternall Ground for the temporary substance is flowne forth from the Eternall therefore they are both of the same quality but with this difference that one is Eternall and the other transitory one Spirituall and the other corporeall 107. When the Spirituall Fire and Light shall be kindled which hath indeed burned from Eternity in it selfe then shall also the Mysterie of the Divine Power and knowledge be alwayes made manifest therein for all the Properties of the Eternall Nature become spirituall in the Fire and yet Nature remaineth as it is inwardly in it selfe and the going forth of the will becommeth Spirituall 108. For in the k sissing or noyse crack or flash of the Fire the darke receivingnesse is consumed and in that consuming the pure bright fire-Spirit which is pierced through with the Glance of the Light goeth forth in which going forth we finde three severall Properties 109. The first is the going upwards of the fiery will the second is the going downewards or sinking of rhe watery Spirit viz. the Meeknesse and the third is the going out forwards of the oyly Spirit in the midst in the Center of the fiery Spirit of the will which oyly Spirit is the Ens of the unity of God which is become a substance in the desire of Nature yet all is but Spirit and Power but so it appeares in the figure of the Manifestation not as if there were any severing or division but it appeares so in the Manifestation 110. This threefold manifestation is according to the Trinity for the Centre wherein it is is the onely God according to his manifestation the fiery flaming Spirit of Love is that which goeth upwards and the meeknesse which proceedeth from the Love