of God thou who movest in and over Heaven and Earth and art NEER unto ALL things pour forth thy self also I pray thee IN me that I may become new born again in thee and Sprout forth in thee and work good Fruits as a Branch on the Vine JESUS CHRIST to thy Eternall Praise and Glory 79. O thou Gate of the Holinesse of God shine I pray thee in thy Temple in my Spirit so that I may walk in thy Light and alwayes praise thee and serve thee in Righteousness and Holinesse as it is pleasing to thee who art ONE Eternall God Father Sonne and Holy Spirit highly praised in Eternity AMEN Now follow the Prayers upon EVERY DAY in the WEEK at Mornings Noones and Evenings shewing how Man should be in Continuall Exercise and Working 80. CHRIST said to his Disciples Watch and Pray that ye fall not into Temptation Math. 26.41 And Saint Peter saith Your Adversary or Accuser the Devill goetâ—â—â—bâ—ut as a Roaring Lyon and seeketh whom he may devoure 〈◊〉 withstand stedfast in the Faith in Prayer and in Hope that your heart may be defended or preserved against such Darts of the Evill one or Wickedness 1 Pet. 5.8 9. A Prayer on MUNDAY A short Prayer and Sigh penetrating to God when a Man waketh Early before he riseth 81. O Living God who hast made Heaven and Earth my Eyes look upon thee and rejoyce at thy Goodnesse that thou art so gracious and hast held thy hand over me in this dark Night and also defended and kept me by thy holy Angels from all hurt and Mischief 82. To thee thou living Source Quality or Fountain I presse and Blesse my self with the Holy Crosse on which thou didst worry Death and brought Life to us again through the Bloud of our Lord JESUS CHRIST in the Name * Of the Cross of of God the Father and of the Sonne and of the Holy Spirit Amen A Prayer and Thanksgiving when and as Man riseth I Thank thee O God my heavenly Father through JESUS CHRIST thy Dearly beloved Sonne our Lord and Saviour for all Benefits for thy Gracious protection and defence in that thou hast held thy hand over me and preserved me this Night from the Devils Subtlety and Treachery and from all Evill 84. And Commend now my Body and Soul to thee and all that thou hast given me and hast set me therein to be thy Servant or Minister into thy hand Also all my Senses Thoughts and Desires Rule and Govern me I pray thee this Day and all times with thy holy Spirit and lead me in right Paths 85. Giâ—â—â—e thy Word in my heart and teach me thy Truth that I may speak think or doe nothing but that which is right and Truth 86. Defend me from Lying and all evill Wicked Men which walk and converse in Lying and deceit that I may not follow after them but bring forth thy Truth in my heart and walk in right paths 87. Draw thou and put on to my Heart and Soul the Garment of Salvation and the Cloak of Righteousnesse and Purity and wash my heart with the Bloud of the Lamb JESUS CHRIST 88. Let my Eyes behold thy way that I may walk and converse therein Give me thy holy Angell that he may lead and conduct me and protect me from the Devils Suggestions or Representations and false or evill Net that I may not suffer my self to Lust after unrighteousnesse 89. Give me Chast and Modest Eyes that no evill or false Lust awake in me and protect me from Anger and Cursing that I may not misuse thy Name but so walk as is most pleasing and acceptible to thee through JESUS CHRIST thy dearly beloved Sonne our Lord and Saviour Amen A Prayer when we dresse our selves and wash O Eternall God by this Garment I call to mind the Garment of Innocency of our first Parents when they needed no such clothing or Garment as this which Earthly Cloathing or Garment took its beginning through Sinne. 91. O Mercifull God thou hast brought us again the fair bright Paradisicall Garment in thy Sonne JESUS CHRIST put it I pray thee on to my Soul seeing the Earthly Body is not worthy of it Till I shall once rise again out of the * Or Ashes Dust of the Earth and then thou wilt totally cloath me upon with the Cloaths or Garment of thy Power and Glory this I believe and hope according to thy Word And as I now wash me with outward Water so O Dear God wash also I pray thee my Heart and Soul with the Bloud of the Lamb JESUS CHRIST that I may be pure and clean before thee and be acceptable to thee as thy Bride and embrace Me in thy Armes as thy dearly beloved Bride whom thou hast Betrothed and Married to thee in the Faith and in the Love 92. O LORD Jesus Christ put on to me I pray thee the Garment of thy Innocency wherein thou in our Garment hast taken upon thee the scorn of ALL Men. 93. Thou hast O Lord JESUS CHRIST laid off from thee our Earthly Cloathes or Garment in thy Suffering and Dying the Souldiers plucked them off from thee and hast offered thy self naked and Bare to thy Eternall Father and hast thereby obtained for us the pure Garment of Innocency which our Father Adam had on him before his fall †Gen. 2.25 when he knew that he was Naked 94. O Dear Lord JESUS Put it on again I pray thee to my poor Soul Thou art indeed therefore come into our Humanity because thou wilt help us and bestow upon us the Garment of thy Power receive I pray thee my Mind into thy Garment that the same may in that Garment enter before God thy Father and pray unto him 95. O Lord JESUS CHRIST I cannot without the Garment of thy Power and Satisfaction come before God My Prayer can not otherwise â—â—tain â—o reach the City or Place of the Deity unlesse thou â—â—â—â—st my Mind and Desire upon with the Victory of thy resuâ—â—â—ction Wherein alone with my Mind I can come to thy â—â—â—â—â—nly Father 96. Therefore now thus I give thee my Mind and Will totally for thy own propriety Cloath thou it Lord JESU with thy Power even as I at present cloath the Body with Earthly Garments and wash thou away all impurity from my Mind 97. As I now wash my Face with Water so wash thou also my Mind inwardly with the Power of thy Grace so that it may be ready and chearfull to behold thee and have a Loathing against all Falshood or Wickednesse and Impurity of Lying Untruth Pride Covetousnesse Envy and Anger and all whatsoever is against God 98. As I now wash with outward Water so O Dear GOD wash thou my Heart and Soul I pray thee also with the Bloud of the Lamb JESUS CHRIST that I may be pure before thee and be acceptible to thee as thy Bride embrace me in thy Armes as thy Beloved Bride which thou in Faith
of the Seven Properties as to the Soul and the Body And that in the First Man before the Fall the Properties to divisibility and own receptibility stood in like or equall willing and brought all their desires into the Unity of God and so they were a right true Paradise for the Substantiall Spirit together with the Unity of God was manifested or revealed in them and they were to work through all things in Gods Love 10. But the Devill would not endure that to them but deceived the Seven Properties of the Life with false or wicked Lust and perswaded them that it was Good for them and that they would be wise if the Properties every one of them did introduce themselves into own self receptibility according to their kind then would the Spirit tast and apprehend what Evill and Good is But that this cannot subsist in the Unity of God that he did not tell them 11. But when they introduced themselves into their own self Lust or Longing Delight then this Strife Opposition and Contrariety awakened and rose up in them and all the Properties became Image-like in their self-hood Thus the * NOTE Unity viz the Element became divided and rent asunder and in the Strife the Four Elements gat the dominion and so instantly from without the unlikenesse or inequality viz Heat Cold and the Constellations with the Seperability with the working fell into the Body and the fierce Wrath of God according to the dark Worlds Property fell into the Soul whence came to them according to the Soul Terrour Anguish Necessity and Eternal Despair and in the Body awakened and rose up Heat Cold Woe Sickness and the Mortall Life 12. Thus fell the Image of God the whole Man from his Rank and Order or Ordinance and became a Monster and Visard and instantly the awakened Properties began their dominion with Envying Murthering Raging Stabbing or Stinging and Breaking or destroying Out of Love came Pride and own self-Love out of the Desire came Covetousnesse out of Perceptibility came Envy and out of the Fire-Life came a meer poysonous Anger to be thus came the Foundation of Hell in the whole Man to be Manifested or Revealed and Governed in Soul and Body 13. This Hellish Foundation Now is the Spirit of Errour wherein or for which Man must have been Damned if the divine Grace had not Instantly after such falling away or Apostacy in-spoken into him the Serpent-crusher viz the Efflux of the divine Love in the Holy Name JESUS for a New Regeneration 14. Which holy Name in meer Mercy in the highest humility gave it self forth into the humane Soul and Body and assumed the humanity and broke the power of this Devillish Spirit of Errour and killed the I-hood or self-hood or somethingnesse of the Life 's willing and introduced the Properties again into the Likeness or Equality and united them through his Love and brought them into Gods Unity again and there is the true Spirit viz the humane Idea and expresse or reflex Image of God become renewed and filled or satiated with divine Love-Substance and the Humane Soul hath through the Soul and Spirit of Christ in such Love and divine Substance gotten an open Gate to God again 15. This now is pourtrayed in this Table viz what Adam was before the Fall and what he became in the Fall and how he became Redeemed again and what his New birth out of Christs Spirit is And it is delineated and set forth under the word TINCTUR in the seven Properties in what Properties the Soul hath the Center and in what the Spirit and in what the Body for the Reader to consider further of 16. Under that stand the Seven Dayes of the Week signifying that Man is the very same 17. The Table signifieth what Man is from within internally and from without externally both according to the first Good Adam and then according to the perished Corrupt Adam and what he is become again in Christ by which Men may understand how Evill and Good is in Man and from what Property Evill and Good in the Senses or Thoughts and in the Mind originate Sathan 18 With or by the Word Sathan whereby the Spirit of Errour is signified a Creaturall Devill is not understood but the Source or Quality of this Spirit of Errour Christus 19. With or by the Word Christus or Christ is understood the New Man in the Spirit of Christ according to the Inwardnesse 20. The other Spaces are to be understood as in the other Tables wherein a Man may understand the Causes of the Transmutation for the Reader to Consider further of Written in February 1624. Translated into Nether-dutch from the 8 to the 13. of May 1639. and Corrected from severall written Copies And the Translation into English finished the 18. March 1657 â— compared with the Nether-dutch Translation and a High-dutch Copie A Brief Explanation of The Knowledge of GOD and of ALL THINGS Also of the True and False Light together with An annexed Table of the Manifestation or Revelation of the Divine Secret Mysterie By Jacob Behme Teutonicus Philosophus 11. November 1623. Englished by JOHN SPARROW 12. November 1623 in High-dutch the 42. Epistle Page 327. Nether-dutch 20. page 241. English 6. page 83. London Printed by M. S. for Lodowick loyd and are to be sold at the Castle in Cornhill 1661. A Brief Intimation Concerning Knowledge also of the False and True Light To Mr Godfrey Freuden Hammern Dr and Mr John Heusern my Loving and Worthy Friends The Salutation of our Lord Jesus Christ with his Entrance into and Manifestation or Revelation in the Humanity Work in us all with his Love 1. IN Christ much beloved Sirs and Brethren When God by his Grace openeth the right and true understanding so that we can apprehend or know the Expresse Image of God Man what it is according to * 1 Thess 5.23 Body Soul and Spirit Then we apprehend and know that it is the Visible and also the Invisible World viz an Extract of all the Three Principles of the Divine Substance 2. Wherewith the Hidden God through the out-breathing and impression of his seperable or distinguishable Power and Eternall Skill and Knowledge hath represented himself in a visible Image Through which he Formeth and Imageth on the same Substance the Wonders of the out-spoken Word wherein the Word of his Power maketh it self Substantiall 3. And so hath by and with Man represented an Image of his speaking and out-spoken substantiall Word wherein the divine Science or Root with the Seperability or Distinguibility of the Eternall Speaking Lyeth 4. Whence also the Vnderstanding and Skill or Knowledge of all things cometh to be in him so that he can understand the Composition of Nature as also its Dissolution For No Spirit ruleth searcheth or reacheth Deeper then into its Mother out of which it is existed and in the Ground whereof it standeth in its Center 5. As we see by the Creatures of the
Image viz the Tree of the Divine Sprout or Vegetation which becometh Generated out of the Soules-Fire and groweth forth through the fierce wrathfull Death into the Liberty viz into the Light-world holdeth in it the Light-world 42. And the Body which in the Beginning was created out of the Mixed Substance which came to be in the Creation out of the Light-Dark-and Fire-world * Or containeth Holdeth in it the outward World viz the Mixed Principle 43. The right Soul is the Spirit of these Three Worlds as Gods Spirit is the Spirit of these Three Worlds in the Dark-world it is fierce wrathfull stern and an Earnest Severe Source or property and is called Gods Anger 44. In the Light-world it is lovely meek and richly Joyous it is the Spirit out of Gods Heart viz the Holy Spirit 45. And in the outward World it is the Spirit of the Aire as also of the Fire and of the Water it letteth it self be used as Man will all to or for the Great Wonders 46. Thus is man as to the Person the Great Mysterie of the Three Worlds into which he entereth in that he worketh fruit and the same is Lord in Him and the same World becometh Manifest in him 47. The other Two continue hidden as the Fire lyeth hidden in the Wood so the Light or the Light world continueth hidden in the fierce wrathfull Dark world as also in the Malignity viz in the Seeking Malady of the Inward World in the Outward 48. But if the Light-world in Man may not be manifested so that it become Lord then the Soul continueth in the breaking or Corruption of outward World meerly in the Dark-world for there it can no more be that the Light-world should be kindled there is no Looking-Glasse more to or for the Light therein that could stand presented to the Soul 49. †NOTE The Heart of God is not manifested therein also Eternally cannot be for the Dark-world must be else the Light would not be manifested but here in this * Or Time World it may be 50. If a Soul as it were be plunged or drowned in the deepest Abysse and sticketh in the fierce Wrath of God yet there standeth presented to it in the outward Light of the Sun the Lights Looking Glasse wherein the divine Power manifesteth it self as also the Looking-Glasse of the becoming Man or Incarnation of Christ which in the inward Dark-world is not known in Eternity 51. Our totall teaching or Doctrine is how man should kindle the Light-world in him When this becometh kindled so that Gods Light Shineth in the soul-Soul-Spirit then the whole Body hath Light as Christ saith * Matth. 6.22 Luke 11.34 If the Eye be Light then is the whole Body Light He understandeth the Souls Eye 52. If the fierce wrath of the Dark-world be kindled then is the Body and Soul dark and hath only a Glimpse or Glance from the Sun 53. If the divine Light be kindled then it burneth in Love and Meeknesse 54. If the fierce wrath of the Dark-world be kindled then it burneth in Stinging Biting Envy and hatred in fierce wrathfull Anger and flyeth out in the outward Looking-Glasse of the Sun 's Light into Pride and State and will alwayes goe above the Source or Quality of Love and there followeth Scorn and despising of the Meekness also of all whatsoever is Lovely 55. †Note Here should Man prove himself and trie what World is Lord in him If he findeth that Anger fierce Wrath Envy Falshood Lying and Deceit is his desire and also Pride State Covetousness and continuall greedinesse of Honour and outward Pleasure and Voluptuousness so that it is only a constant seeking after Wantonnesse and Unchastity then may he very easily make Register Accompt and Inventary and certainly know that he with the Anger fierce Wrath Envy Lying and Deceit burneth in the Dark viz in the Dark-worlds Fire 56. For that very Fire giveth such Essence desire and willing and the other desire viz outward Pleasure and Voluptuousness Pride State seeking of Honour Covetousness and Continuall Wantonness beastiall Desire and Unchastity is the Fruit which groweth out of the Dark-world into the outward World As the Love groweth out of the Death that is where the Will-Spirit giveth it self up into Gods Fire and sinketh as it were down into Death but springeth forth into Gods Kingdome with a friendly desire alwayes to do well 57. So hath the Will of Malice Malignity or Wickednesse given it self up into Perdition viz into the fierce wrathfull Strong or Stern Eternall Death but springeth forth in this perished or corrupt World into the outward Nature with its Twigs or Branches and beareth such Fruit by which every one should learn to know himself 58. He need only to search after his own property to what his Will constantly driveth in that Kingdome he standeth and is not a Man as he holdeth and giveth forth himself to be but a Creature of the Dark-world viz a Covetous Dog a proud stately Bird an unchast Beast a â—â—erce wrathfull Serpent an Envious Toad full of Poyson and venome all these properties flow up in him and are his Wood or Fewell out of which his Fire burneth 59. And now when his outward Wood or Fewell viz the Substance of the four Elements is left in its dying Then the inward poysonous evill source or quality alone continueth 60. And what kind of Figure now should stand in such a property No other then such as hath been the strongest amongst these properties that becometh figured from the Hellish Fiat in its Form viz a poysonous Serpent Dog or the like or some other Beast Into which property soever the will-Will-Spirit hath given up it self that very property is hereafter the Souls Image and this is as to one part 61. * Note Further Man should prove or trie himself in his desire for every Man hath these Evill Properties in him whether he find a constant desire in him to mortifie this Poyson and Malignity Whether he be Enemy to this or whether he have his joy in this continually to bring this false Poyson into work viz in Pride or State Covetousness Envy and Unchastity in Lying and Deceit 62. Now if he findeth in himself that he hath his Joy therein and would fain continually bring it to Effect Then he is no Man as he accounteth himself to be but the Devill in a strange Form deceiveth him so that he supposeth he is a Man but he beareth not Gods but the Serpents Image and is only in the outward Kingdome a Similitude of a Mans Image so long as he continueth in this Property that this property is Supreme Lord. 63. But when he findeth the strife in himself so that his most inward Will continually yea hourly striveth against these Evill Properties dampeth them and letteth them not come to †Substance so that he would continually doe well but findeth that these Evill properties hinder him that he cannot at
very part is God become Man that very part hath the * Covenant Ground of the Angelicall World for it hath its Originall out of the Angelicall World 16. But if as Many times wicked Parents wholly steep demerse and plunge themselves into the Anger of God and so beget Children Then indeed is their Seed shut up in Death and hath nothing of a right humane Essence in them which moveth it self but only that which the Constellation in the Spirit of the Great World Majoris Mundi hath in it self 17. †NOTE And there indeed is the divine Power somewhat stirring but the Anger 's power is Set in Opposition and it is very hard yet it is very possible for Gods becoming Man or Incarnation is set and presented to ALL Souls in the Lifes Light 18. But the Baptisme containeth somewhat Else Gods Essence viz the Water ef Eternall Life generated out of Gods Meekness must stirre the right humane Essence with Adam shut up or included in Death and must give in it self there as a New Life or a Living Essence Gods Water Must baptise the Holy Ghost must be the Workmaster 19. But I say according to my knowledge that the Water of the Eternall Life upon which the Holy Spirit * Hovereth or Hatcheth moveth is hardly given in to the poyson of the fierce wrath and of Death where there is not an Essence of desire within 20. I say thus that also a Child as soon as it hath the Life in the Mothers body or Womb So farre as the divine Essence which standeth in the heavenly part is stirring is clearly Baptised by the Holy Spirit and reacheth or attaineth the becoming Man or Incarnation of Christ 21. For the Baptisme standeth not in the Preachers authority that the Holy Spirit should wait upon him for the becoming Man or Incarnation of Christ waiteth not upon Mans authority but upon the Limit or Mark that God stuck or set in his Covenant 22. The Limit or Mark became blessed Therefore †Luke 1.42 said the Angel to Mary Thou art the Blessed among Women the Limit or Mark Stuck in her that became blessed and that blessed her also when Gods Heart made the Limit or Mark come stirring 23. That same Limit or Mark reached back even unto Adam and forward even to the Last Man and when God became Man then became the Limit or Mark in the heavenly Part stirring not in Mary alone but also in Adam and Eve and all their Children which have given themselves up into God they became all Blessed in the Limit or Mark. 24. For that is the Covenant of Grace which God instituted with Adam and Eve that very Covenant stood in all and every humane Essence but not in the Devillish 25. But the Baptisme is the Seal that God hung or annexed to the Covenant as in the Old Testament Circumcision was God giveth in the Baptisme divine Water to the humane for an Earnest or Pledge and Seal 26. But the Covenant is plainly there before the Baptisme it is made in Paradise yea * 1 Pet. 1.20 Eph. 1.4 before the foundation of the World As soon as a Soul in the Mothers body or womb is stirring so that a Principle and a humane Soul is generated or born so instantly it is in the Covenant 27. For Christ hath given himself into Gods Fire into the Principle and fulfilled the Covenant and is become the †Or Pâ—â—â—ne Earnest or Pledge of the Testament 28. That same Pawn or Pledge waiteth upon no outward Ordinance or upon the outward Mans conceit but as soon as a Soul is generated or born out of the Principle it is in the Prey of the Testament so farre as the divine Life in the Soul is stirring 29. But not in the Wicked Souls there must the Divine Life first be generated or Born Gods Anger devoureth Many a Soul and that yet in the Essence ere it attaiâ—eth or reacheth the Principle and therefore because it is out of false or wicked Essence from the Evill Seed of the Parents Objection 30. Reason saith What can a Child do to it that the Parents are wicked Answer Yea also what can God do to it Standeth it not in the power of the Parents to beget a Childe What Can God do with it that Whores and Whoremongers crawl together 31. Though indeed the false or wicked Tree doth not thus alone arise out of this Line or Lineage but also in the Marriage Is not Man Free If he awaken no Life then his Seed continueth an * Or Ground of Substance and Life Essence 32. Shall therefore God for the Childs innocency sake cast the Pearls before Swine Doth not the Kingdome of Heaven stand towards it it may enter in God †Or hindereth it shutteth it up from None 33. But an Evill Man is shut up in Body and Soul why also not in the Seed The Seed is truly the Fruit of his Body If a Man would reap good Wheat a Man must needs then sow Wheat but if Thistle-seed be sown then a Thistle groweth out of it And must God then change that into Wheat 34. Hath not the Sower power to sow in his Field what he will Or wilt thou say What can the Thistle do to it that it is a Thistle and pricketh It ought not to be among the Wheat but it groweth up together of it self 35. God would indeed be at quiet if no Thistle-Childe did grow it is also not his Ordinance * Luke 13.25 38 39. but the Devill soweth Weeds among the Wheat viz into Mans Mind Why doth Man let him doe that and destroyeth himself so that his Essence becometh a Thistle-seed and beareth Weeds for the Fire in the fierce Wrath of God 36. Also it lyeth not all in the Seed but in the Field or Soyle Many a Noble Grain of Corn perisheth in the Evill Field's or Soyle's Essence 37. The Heaven with the Sun giveth to all Vegetables or Sprouts Life and Power the Sun maketh no Weed also it desireth none but the Essence in the Field or Soyle maketh many somewhat Else and destroyeth the Good So also in Man 38. Many a Curse sticketh which one wisheth to the other when the other hath stirred up or provoked the Curse and is capable of it or Lyable to it as indeed is common among wicked married people who wish the Devill and Hell Fire to one another 39. If they both be wicked should not also their wicked Wills be done to them that they should beget wicked Children There is not any Good in them how then should Good proceed from or out of them 40. What can God doe to this Doth he not set his Word and Teaching before them and maketh their destruction known to them If they will not regard it Then let them goe whither they will thus also is their Seed and so many a Childe is Generated or born a Thistle and Evill Beast And is Baptised in the Anger
28. Question What are the Principles in the Spirit of this World Of the Superiour and Inferiour Substance 29. Question What is the Sperme or Seed of the Generation of all Things 30. Question What is the distinction or difference of thâ— Sperme or Seed between the Metals Stones and Vegetables viz Hearbs Trees and Mineral Earths 31. Question How is the Conjunction of the Feminine and Masculine Kind Effected whence their Seed and growing exist 32. Question What is the Tincture in the Spermatick Kind or Species whence the Growing and Lustre Exist 33. Question Out of what are all Creatures of the Mortall Life become Sprouted and Created 34. Question What was the Archaeus and Separator of their Kind or Species and Property which hath formed and still at this day doth form them 35. Question What are the Six dayes work of the Creation and the Sabbath 36. Question What is the difference or distinction of the Mortall Creatures And what is their Chaos wherein every Generation or Species liveth and wherein they are become distinguished one from another 37. Question To what End and wherefore did the Mortall Creatures come to be 38. Question Out of what * Gen. 2.7 to the 22. as to the Body did Man become Created 39. Question What was * the breathing in whence Man is become a living Soul 40. Question What is the Immortal Life in Man viz the Soul And what is the Spirit of Man and the outward Life in this World in him 41. Question What is the Idea or Expresse reflex * Gen. 1.26 Image of God in Man wherein God worketh and dwelleth 42. Question What was †See the 40. Questions of the Soul Quest 39. 40. Also Myster Magnum ch 25. ver 16. And the 14. Epistle ver 14. quere the Epistle in English Paradise wherein God Created Man Is it alterable and a Creature Or doth it stand in the Eternal Ground 43. Question Why did God in the Beginning Create but ONE Man And not instantly a Man and Wife at once as other Species are 44. Question Whether was the first Man in such a habit of Condition Created to Eternal Life or to change or alteration 45. Question What manner of Image was Adam before his Eve in what Form and Condition was he when he was neither Man nor Wife but both 46. Question Whether had Adam before his Eve Gen. 2. from the 7. to the 22. also Masculine Members and such Bones Stomack Guts Entrails Teeth and also such things as we now have 47. Question If Adam also had been thus as we are now How was it possible that he should stand in such a Manner in impassibility and incorruptibility 48. Question Had Adams Eating and Drinking been after a Paradisicall Manner without care and necessity or want if he had stood out the Tryall or Proba 49. Question Whether also should Adam have Eaten such Fruit in Paradise as the Heavenly Food after this Time shall be Or whereinto should he have Eaten Where should that have remained Or what would have become of it Seeing all Substances of this World are earthly and transitory and he only was an Eternall Heavenly Image and needed not the Vanity 50. Question Whether also did The four Elements govern Adam in his Innocency or but ONE only in the Equality of the four Elements also whether did he feel Heat and Cold before he fell 51. Question Whether also should any thing have been able to kill him or destroy him 52. Question What should Adams State and Condition upon Earth have been What should he have done if he had Continued in Paradise 53. Question What was the Earth with its Fruits before the Curse when it was called Paradise Gen. 3.17 54. Question Whether also should it have been possible that the propagation should be effected without Man and Wife being * Luk. 20 3â—.36 in the Resurrection from the Dead they shall be neither Man nor Wife but as the Angels of God in Heaven Math. 22.30 55. Question How should it have been possible that a Man and Wife should have remained Eternally Or whether would God have altered and changed this Creature Man Seeing in the Eternall Life they shall be like the Angels Whether also Adam in the beginning became Created in that very angelicall Imaging or in another Imaging that shall rise again and live Eternally 56. Question What were the Trees in Paradise which were †Gen. 2.9 amiable to behold and good to be eaten of 57. Question What was * Gen. 2.9 the Tree of Life and also the Tree of Knowledge of Good and Evill each in its Power Essence and Property 58. Question Wherefore did God Create these Trees seeing he knew well that Man would lay hold on them and so hurt himself thereby 59. Question Why did God †Gen. 2.17 forbid Man these Tree What iâ— the Cause thereof 60. Question Why should Man * Gen. 1.26 rule over all the living Creatures or Beast of the Earth how should that have been and to what End 61. Question Why did God say †Gen. 2.18 It is not good for Man to be alone whereas yet in the beginning * Gen. 1.31 he beheld all his Works that he had made and said they are very Good But concerning Man only he said It is not good that this Man should be alone why was it not Good 62. Question Why did †Gen. 2.21 to the 24. God suffer or cause a deep Sleep to fall upon Adam when he built or framed a Wife out of his Rib What doth that Signifie 63. Question How became the Wife or Woman made out of Adam What doth the Rib out of his Side signifie out of which God made the Wife or Woman as Moses writeth 64. Question Whether also did Eve receive a Soul and Spirit from Adams Soul and Spirit or a New strange One especially and severally given from God 65. Question How was the dividing of Adam into the Wife or Woman effected 66. Question Why * Gen. 2.23 did Adam take his Eve instantly to him and say That she was his Flesh How could he know her 67. Question What was the Serpent on the tree of the Knowledge of Good and Evill which seduced Eve Gen. 3.1 68. Question Why did the Serpent perswade Eve and Not Adam to Lust after the Fruit What was the Fruit on which they both did Eat Death 69. Question What was the Sinne Gen. 3.6 and how is it become a Sinne So that it is Enmity against God 70. Question Why did not God hinder that See the Answer to the 9. Question that it should not be done or Committed Seeing he had †Gen. 2.17 forbidden it to them 71. Question How * Gen. 3.7 did Adam's and Eye 's Eyes become opened so that they saw that they were Naked which they did not know before 72. Question What was * Gen. 3.8 Adam and Eves Shame that they hid
his Enemies viz * Hebr. 2.14 Over Sinne over Death the Devil and over Hell as the Scripture saith †1 Cor. 15.25 26 54 55 56 57. till these his Enemies which all of them are Enemies of the Kingly and Princeâ—y Throne of MICHAEL because they are become thrust out of it be laid under his feet for a footstool and this Dominion and Imaging in this Throne cease 19. Hereby to those that are OURS and have their Thoughts or Senses and Apprehensions enlightened from God enough is shewen and we intend this in Love It is the highest Gate which God openeth or unlocketh to us for the very Last For those that can understand it but for the Scorners so long as they are such we have not written and we seal it with the Eternall Will so that this shall be understood by no Sâ—orner Amen 20. But how man may understand this depth of the Deity and search all things as St. Paul saith of it that * 1 Cor. 2.10 the Spirit searcheth all things even the Depth of the Deity and that the Rationall Naturall Man in own-self ability apprehendeth Nothing viz the own Will and yet that this is apprehensible in Man understand it as followeth 21. Man ia an Image of the Substance of all Substances a right expresse Image of God according to Love and Anger viz First the Soul is the Eternall Centrall Fire of the own willing for out of that * Note must all Creatures come but not out of the clear purâ— God 22. And Secondly The Spirit of the Sâ—ul is the Centrall Fire of the Light out of the Eternall IDEA broke forth or Sprung from the Power of God and it is Supernaturall whereupon it is also †1 Cor. 6.19 The Temple of the Holy Spirit in which Christ dwelleth and feedeth the Soul with his Flesh and Bloud viz with divine and humane * viz Christus or the Anointing Bâ—lsam in which the Death and the Anger of God is become broken Whereupon then such divine Balsam continueth in the Spirit of the Soul substantially as Christ saith †Joh. 6.56 Whosoever eateth my Flâ—sh and drinketh my Bloud he continueth in me and I in him 23. But Thirdly The outward Body is out of the outward World out of the four Elements and out of the Astrum or Consâ—eâ—â—â—â—â—ons Which outward Dominion ruleth the outward Life after which outward Dominion the Adamicall Soul hath Longed or Lustâ—â— and for the sake thereof is broken off from the Unity of God an◠〈…〉 into the Dominion of this World where the Will in it self â—ecame capâ—â—ve by the DRAGON of Gods Anger and turned into a Monster where the true Spirit disappeared when the Light of God Extinguâ—shed to it and the IDEA became Dumb or Inanimate and Uâ—operative or worklesse 24. Which Spirit the IDEA JESUS viz an Efflux from the divine Unity came to help relieve or assist and introduced the Light of the Love into the poor Soul 25. Now when this Name JESUS which is called Christ when he assumed the Humanity â—ndrew into the poor turned away or apostate Soul and pressed througâ—â—nd through it with the Beames of Gods Unity then became the Eternall IDEA viz the right Spirit in such Balsam of the Love moveable again thus the Light shineth again in the Darkness of the Soul and the NEIN or No becometh united with the IAH where Michael in the Strife standeth against or resisteth the Dragon viz the Name oâ— the Anger in Christ JESU 26. In this Light the Soul seeth again into its â—athers or Native Country which it had at first viz into its originall out of which it is Sprouted fâ—r the Name of GOD is in it and worketh in the Spirit Where it standeth in the viewing or Vision of God and may throughly search out all things yet n t in own-self Motion and willing But when the Name of God in the Moving entereth into it self then it looketh upon the forming of the Wonder-doing NAME it seeth and heareth what God speaketh in it 27. * NOTE No Image like Speaking or discourse but operative in the Understanding as the Prophets have spoken and yet this is incomprehensible to the outward Reason of which Saint Paul saith †Phil. 3.20 Our Conversation is in Heaven and yet saith also That a Thorne or Sting was given him in the Flesh that Sathans Angel or Messenger viz a Source Quality or Torment from the Spirit of Seduction of Lust should buffet him or strike him with fists 28. Understand this rightly thus that a Man seeth such hidden secret Mysteries in the Spirit of * Col. 2.2 3. CHRIST wherein all Treasures of Wisdome Lyo as the Scripture testifieth throughout And thus Men are to unsterstand rightly what the Eternall Councill of God is And then also how Man May come to such Vision or viewing and we have here only shewen the Possibility but the Way or Processe how he may attain thereto we have largely or copiously enough described in the other Books The Thirteenth Question How is the Thrusting out of the Dragon and of the Legions of Lucifer effected Whither is he thrust that he can be without God Seeing God filleth all things Or what is the Foundation of Hell where he dwelleth Answer 1. THe †Rev. 12.9 Thrusting out of the DRAGON was the false Apostate off-turned Image-like Will of the own receptibility in which off-turned Will LUCIFER together with his Angels hath Imaged Figured or Formed himself 2. The Dragon is the hellish Foundation and the rejected or reprobate Spirits are the Naturall Imaged Properties of the Hellish Foundation For when they brake off themselves from the holy Name of God from the Being or Substance of the Unity of God and totally Imaged themselves in the NEIN or No that is in the LYE then they became such 3. The Thrusting out is Effected by or Through the Name of the holy Power of * Lucifers his Throne which he hath had he is with his Legions become thrust out of his Throne that is out of his dwelling or Habitation and became instantly shut or lockt up by the Darknesse and apprehended or captivated by the fierce Wrath of the hellish Foundation 4. Thus he is severed off from Gods Holiness and dwelleth under the Firmament and upon the Earth between Time and Eternity as a Prince of Darkness in the fierce Wrath of God 5. His Princely Dominion is in the highest in severall distinctness as also in the Elements in all Quarters and Places after the Manner and Kind of the Four Elements according to †Of the Spirits their Properties for their Properties are Manifold and they have in all the four Elements Habitations every Generation or Tribe among them in their likenesse 6. Yet Men must rightly understand it thus they have not the Elements in possession according to the Good property of them No but only the out flown fierce Wrath out of the Eternall
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
Earnest Praying if we would obtain any thing from God a right true Repentance and in-turned Humility For right Praying is a receiving of that which the Soul desireth concerning which Christ saith From henceforth the Kingdome of Heaven suffereth violence and the violent take it by force to themselves Math. 11.12 43. For which cause I will set down a brief Form of a Confession or Preparation how a Man should prepare himselfe when he will bring his short Prayer and Requests before God 44. For he may as well be heard in a short Prayer as with many words if his heart stand right in the presence of God It needeth not long Prayers or many words but only a Beleiving or faithfull repentant Soul which with totall Earnestnesse giveth it self up into the Mercy of God into Gods Compassion For one onely sigh worketh with God if the Will standeth nakedly or purely before God and hath cast away from it the Earthly Garment viz the false or wicked Lust This for an Intimation to the Reader and for a quickening stirring to him 45. For there needeth not to be used just such a Form of Confession but the Holy Spirit will well enough make a Form for him in the heart when the Will in true earnest Sincerity turneth it self to God 46. Only for an Introduction to every one who doth not yet know how a true Prayer should be fitted I will set down this Confession to direct his Soul therewith and I will commit the work of Confession together with the Praying to the Holy Spirit in every Soul which is truly and rightly Earnest He will well enough make for him a Confession and Prayer if any doe but earnestly sincerely and rightly come to the Gate where GOD the LORD in Man Speaketh operatively Then he will find it so A Confession and Right Acting or Working of Repentance before Gods Countenance 47. O Deepest of all Greatest Unsearchable Holy God! Thou who out of meer Grace and Mercy after the terrible apostacy of our first Parents with thy great Love and Mercy in thy Sonne JESUS CHRIST hast manifested thy self in our Humanity and in him hast made an open Gate of Grace again for us poor Men to thy Countenance and abolished Sinne and Death in his Bloud and callest us now to such Grace as a Mercifull God we poor Sinners now should only Convert again and come to thee and thou wilt quicken or refresh us Math. 11.28 48. I poor unworthy sinfull Man come upon the invitation of thy Word and acknowledge to thee that I am not worthy of such Grace which thou offerest us For I Stick in the Slime of Vanity and am Laden with vain Lusts of the Flesh and own-self Will my Sinnes have captivated and obscured me so that I neither tast nor see thy Grace in me also I have no Right Trust or Confidence nor Faith towards thee and have totally given my self up into the vanity of the World and of the Flesh and am compassed about therewith 49. I have defiled my fair bright Garment which thou hast put on to me in the Baptisme with the Lust of the Flesh and lye in the Devils Net captive in thy fierce Wrath. Hell setteth its Jaws wide open against me and my Conscience gnaweth me thy Judgement standeth alwayes before me and the Bands of Death wait upon me 50. I lye in the slime and mire of Sinnes and Vanity so that also I neither know my Sinnes nor can bewail them For they have hidden me from thy Countenance and I have only yet a little sparkle of the living breath in me through thy drawing which desireth thy Grace 51. And I come now before thee with the Lost Sonne and the Publican in the Temple and fly to thy Mercy and pray thee in my weak power through the Bitter Suffering and Dying of my Redeemer JESUS CHRIST whom thou hast Set before thee for a Grace-Throne and offerest us thy Grace through his Satisfaction that thou wouldst receive me yet again for thy Child and Heir in thy Sonne and wouldst awaken for me a right Earnest Repentance also Sorrow and Grief for my former committed Sinnes in my Heart that I may goe out from the wicked way or Conversation and turn my heart totally and altogether to THEE 52. O Great God strengthen I beseech thee my weak Faith in Me rouse my heart I pray thee that it may acknowledge and bewaile my manifold Sinnes Touch thou my poor Soul with thy Power that it may acknowledge it self that it standeth deviated and turned away from thee 53. O thou Breath of the Mercifulnesse of God doe thou draw me to thee through my Redeemer Jesus Christs Death and Resurrection and abolish my Sinnes in his Bloud and Death and make my poor Soul living in his Bloud and wash it clean from its Sinnes that its desire may presse into thee O thou Holy God! and fetch Power out of thy Spring or Fountain of Grace 54. Awake thou I pray thee in me a right hunger and thirst after true Repentance and Sorrow for my former committed Sinnes that I may hate or be at Enmity and angry against them and turn my self to Thee 55. O thou great deep of Mercy I am afar off from thee and cannot reach thee in my weak Power turn thee to me I beseech thee and comprehend my desire into thee and kindle it O Lord that I may tast thy Grace 56. Forgive I pray thee my Trespasses and Sinnes and heal my weaknesse bruise I pray thee my Heart and Soul that I may acknowledge and humble my self before thee Be thou I pray thee my beginning to Conversion and lead me upon the right path that I may walk with thee 57. Give me I pray thee thy holy Spirit in my Soul and Spirit and Sanctifie me in thy Grace As thy beloved Sonne Jesus Christ hath engaged to me saying My Father will give the holy Spirit to them that pray unto him for it Luke 11.13 Also Knock and so it will be opened unto you Math. 7.7 Luke 11.9 58. Now come I poor Sinner upon the Invitation of thy Word and take to me thy Saying in my Soul and Heart and will not leave off from thee unless thou blesse me with JACOB 59. And though indeed my Sinnes are many yet thou art God and the Eternall Truth which cannot Lye where thou hast Spoken in the Prophet Isaiah If we Convert and Repent then we shall be snow-white as wool Isai 1.18 60. Upon thy Saying I trust and give my self totally and altogether up to thee and pray thee receive me into Grace and bring me to thy Children who walk in the way of the Living and let me walk with them and enter into thy Commandement give me a true humble and obedient Heart that may alwayes fear before thy Anger and Sinne no more 61. O thou Well-Spring or Fountain of all Grace what shall I say before thee Or why should I flatter my self and comfort my evill Will
Gods Meekness and Love viz from the Eternall ONE then it impresseth or compresseth it self into a fierce wrathfull fiery sharpness so that the Mind is totally Rough Hungry Covetous Envious and Stinging and such a False or Evill Sense or Thought and Will goeth also afterwards out of the Life into the Body and into all its Substance or Matters and Work 36. Thus such Fiery Covetous Envious Kind or Manner with the sharp Sense or Thought of the Life scattereth or breaketh all that is Good as also there is danger in all that it hath to do with For it bringeth its poysonous Beams thereinto and will draw all to it self and bring its poyson thereinto viz the hungry Covetousness 37. But if it be so that the fiery Life may Eat of divine Love Then it is a Similitude of the Light which as it presseth and goeth forth from the Fire so also presseth the right Life forth from the fiery kind of matter with a New Spirit and Willing of divine Love in it and is no more receiving as the Fires kind is but giving 38. For the Love willing giveth it self forth as the Light out of the Fire which giveth it self into all things and worketh GOOD in ALL. 39. If the Sun did shine no more in the Deep of the World then would the Spirit of the World Spiritus Mundi in the Sharpnesse of the Constellations or Astrum in the Sulphureous Mercureall kind in the Four Elements be totally stern rough drie harsh thick dark and hard and then all and every Life in the Elements would goe to the Ground and Men would soon see what Hell and Gods Anger are 40. Thus also in like manner as the outward Man is a Limus of the Outward Elementary World whose Life standeth in the Sunnes and Starres power and vertue and the Body as also the Earth is a Coagulation of the Spirit of the World and if that in the Nutriment in the food might not have the Suns Light-love-power it would become totally Evill Fiery and Mortall and the outward Life must to the Ground Thus also in like manner is the Soul a Limus of the Spirituall inward World ex Mysterio Magno out of the Great Mysterie viz out of the Exit or Object of divine Skill and Knowledge which must take its Nutriment out of the Great Mysterie ex Mysterio Magno of divine Power and Knowledge 41. Is it so now that it cannot have the ENS of divine Love for its Food so that it breaketh it self off from the Abysse viz from the Resignation or forsakennesse then it becometh also thus Sharp Fiery Dark Rough Stinging Envyous Enemicitious Opposite and a totall disquieting of it self and bringeth it self into a Mortall dying fierce wrathfull Source Quality or Torment which is its Damnation wherein it perisheth or corrupteth as the Devill did and all wicked Men doe 42. But if it be so that this Fire-Source or Quality may again attain divine Love viz the Substantiall Light of God and receive the same into it self then this Soulish Fire-Source becometh changed into a Kingdome of Joy into the Praise of God 43. But without Converted willing if that cannot stand still from its sterne Impression and Inclusion it is NOT possible 44. For the Light of the Sun cannot in a Hard stone thus work as in Metals Hearbs and Trees for the Water is therein included and Coagulated into a hard Impression So also it is to be understood concerning the False or Evill own willing of the Soul and divine Meekness that the divine Meekness in such Covetous Envious Fire-desire bringeth no working to passe 45. Whence Christ rightly saith John 6. verse 51 and 53. What Life of Man soever would not Eat the Bread that is come down from Heaven to give life to the World that hath no Life in it Whereby he denoteth the Substantiall Love which God in him viz in Christ through a New Fountain hath manifested or revealed for a quickening to the poor withered dryed Soul That Soul now which would not eat thereof cannot attain or reach the divine Light and would be without divine Life As he calleth himself the Light of the World John 8. verse 12. Also in Psalm 97.11 and Psalm 112.4 and 2 Peter 1.19 A Light that shineth in the Darknesse which changeth the Darknesse into Light The Third Chapter Of the Naturall Ground How Nature is an Object or Representation of divine Skill and Knowledge whereby the Eternall Will with the Abyssall Supernaturall Knowledge maketh it self perceptible visible operative and Willing And what the Mysterium Magnum is How all is from by and in God How God is so neer all things and * Jer. 23.24 filleth all A Highly pretious Gate For the Reader that loveth God to be well Considered of 1. JOhn the First Chapter it is thus John 1.1 In the beginning was the WORD and the WORD was with GOD and GOD was the WORD †Verse 2. The same was in the Beginning with God * Verse 3. All things were made by it and without it was Nothing Made that was made 2. The beginning of all and every Substance or thing is the Word viz the out-breathing or Expression of Gods Substance and God was the Eternall ONE from Eternity and continueth the same also in Eternity but the Word is the Efflux or Out-flowing of the divine willing or of the divine Knowledg 3. As the Senses or Thoughts flow forth out of the Mind and yet the totall Mind is but ONE only So also was the Eternall ONE together in the out-flowing of the willing and that is signified by this saying In the Beginning was the WORD 4. For the WORD viz the Efflux or out-flowing from the willing of GOD was the Eternall Beginning and Continueth so Eternally For it is the Manifestation or Revelation of the Eternall ONE wherewith and whereby the divine Power becometh brought into a knowledge of somewhat 5. And understand by the WORD the Manifestation or Revelation of Gods willing And by the Word GOD we understand the hidden GOD viz the Eternall ONE out of which the WORD Eternally Springeth forth thus the Efflux or out-flowing of the divine ONE is the WORD and yet is GOD himself viz his Manifestation or Revelation 6. This Efflux floweth out from God and the Out-flown is the WISDOME the Beginning and Cause of all Powers Colours Vertues and Properties 7. Out of this Manifestation or Revelation of the power wherein the willing of the Eternall ONE beholdeth it self floweth forth the UNDERSTANDING and the Knowledge of the SELF-HOOD where the Eternall Will beholdeth it self in SELF and in the Wisdome introduceth it self into Lust or Longing delight to a Similitude and expresse reflex Image 8. And this Expresse reflex Image is the Great Mysterie Mysterium Magnum viz the Creatour of all Substances or Things and Creatures for it is the Separatour in the Efflux of the Will which maketh the Will of the Eternall ONE separable or
standeth hidden in the visible Elementary World and worketh through the visible World and Imageth it self through the Seperatour with its Efflux in all things according to Every Things kind and property as every thing is in property such a Property it receiveth also from the Seperatour of the Inward Spirituall Power 32. The visible Substance receiveth not the Invisible to a * Habituality possession and own self Might so that the outward might thereby be changed into the inward No that is not so the inward Power only Imageth it self therewith as we understand in the Powers of Hearbs Trees and Metals that their outward Spirit is only an Instrument of the inward Spirit viz of the inward Power whereby the inward Power Imageth it self in the outward Spirit Of the Threefold Spirit in the Powers of the Growing or Vegetable Things 33. As then in such powers of Vegetables we understand Three sorts of Spirits in severall distinct Centers and yet only in One Body I. of the Outward Spirit 34. The First and Outward Spirit is the grosse drossy Brimstone Salt and MERCURIUS which is a Substance of the four Elements or of the Astrum or †Or Configurations of the Heavens Constellations according to the property of the roughnesse of the Starres 35. This maketh the Body and Impresseth or Compriseth it self into a Substance or draweth the inward out of the Spirituall Seperatour to it self as also outwardly the Elements and Coagulateth it self therewith whence instantly the Marking the Signature Seale or Impression is performed 36. That Imageth the visible Body according to the Property of the Greatest Power of the Spirit of the World Spiritus Mundi viz of the Constellation or Configuration of the Starres or Property of Planets and now present kindled Elements II. Of the Second Spirit or Quintessence Fift Essence 37. The Second Spirit which hath a Center of its own that lyeth or consisteth in the OYLE of the Brimstone which Men call the fift Essence Quintam Essentiam viz a Root of the four Elements 38. This is the Meekening or Softening and Joy of the Grosse painfull Brimstone and Salt-Spirit and taketh its Nutriment I. First From within out of the Light of Nature viz from the Efflux of the Spirituall Meeknesse from the inward Spirituall Fire and Light And II. Secondly From without outwardly it taketh its Nutriment from the Starres and from the subtile Power of the Spirit of the World Spiritus Mundi and is the right cause of the growing or vegetable Life a Joy of Nature as the Sun is in the Elements III. Of the Third Spirit viz the Tincture 39. The Third Spirit is the TINCTURE viz an Object of the divine Great Mystery Mysterii Magni wherein all Powers lye in the Similitude or Equality and it is rightly called PARADISE or divine Longing or Lust 40. That is a dwelling-house of divine Power a dwelling-house of the Eternall Soul out of which all outward Power springeth forth after that Manner as the Air out of the Fire 41. For the Tincture is nothing Else but a Spirituall Fire and Light wherein Fire and Light is ONE only Substance 42. But seeing also it hath its Seperatour viz the out-flown divine Willing to Manifestation or Revelation in it self so it is the highest Ground out of which the first Seperability or Divisibility of the Properties in the Substance of this World ariseth originally and belongeth according to its own self Property to the Eternity 43. For its Originall is the Holy Power of God and hath an own self Center viz the Most Inward Ground of the Creature which indeed is hidden to the Mortall Creature in respect that Man driveth on a False Evill or Wicked Will against it whence the Curse of the Earth in the fall of Man existed 44. Yet this high holy Ground in its own Center presseth together forth and floweth out in the outward Power as the Sun in the Elements 45. But the Creature cannot touch the Center of this Power unlesse it be done by divine permission * Or viz it is done as in the New birth or Regeneration 46. This Manifestation or Revelation a Man seeth in all Living or Animall and Vegetable things all things stand in these Three Principles or Beginnings 47. We see an Example in an Hearb of the Earth which hath its nutriment from within and from without or inwardly and outwardly viz from the Earth and outwardly from the Sun and Starres whereby the Spiritus of the Earth together with the outward co-imageth 48. When that sprouteth forth that is done in such a Power and then the outward Separatour Marketh or Printeth it self from without in the Hearb with the Imaging and Form of the same in the Brimstone Salt and Mercurius for it is the Hearbs moving and perception and maketh it self corporeall 49. When I see an Hearb standing then I may say with Truth this is an Image of the Spirit of the Earth in which the upper Powers rejoyce and also hold it for their Child seeing the Spirit of the Earth is ONE SUBSTANCE with the upper outward Powers 50. And when the Hearb is sprouted up then it blossometh then it marketh it self with the blossome of the Oyly Spirit with fair Colours and with the lovely smell of the blossom the Tincture Marketh or Imprinteth it self viz the Third Ground 51. Where then a Man understandeth that the inward hidden Spirit of the Element hath opened it self and bringeth it self therewith together into the Imaging of the Fruit for the Earth hath no such Smell nor Colour nor such vertue if the hidden power of divine Effluences did not manifest it self 52. Thus also is to be seen in the Metals which outwardly area Grosse Body of Brimstone Mercury and Salt wherein the vegetation standeth or consisteth and in their inward ground they are a clear bright Body wherein the incorporated Light of Nature of the divine Efflux shineth In which Glance or Lustre a Man understandeth the Tincture and great Power how the hidden Power maketh it self visible 53. Man cannot say of this Power that it is Elementary as also the Blossom is not the Elements are only a dwelling-house and Object or Representation of the Inward Power a Cause of the Motion of the Tincture 54. For from the Tincture goeth the Power forth through the Motion of the Grosse Elementary Spirit and bringeth it self thereby into a perceptibility viz into Tast and Smell For the Smell is nothing else but the perceptibility of the Tincture through which the Efflux of divine Power Manifesteth or Revealeth it self and thus receiveth perceptibility 55. The Sharpnesse of the Smell is indeed Elementary but the true power and vertue IN the sharpness of the Smell is the Tincture for the Motion of a thing is not the highest ground of the Power but that out of which the cause of the Motion cometh 56. The Medicus Physician useth a strong or well Smelling Hearb for his Medicaments or Medicines but the Smell viz
the Sharpnesse of the Smell is not the Cure which Cureth the Patient in his Sickness but that is the Cure from whence such Balsam or Smell ariseth originally viz the Tincture which Imprinteth or Imageth it self in such Balsam 57. Christ saith to the FIG-TREE be thou withered Math. 21. verse 19. But the outward sounding humane word viz the Noyse or Voice was not the Power that it took effect but that was the Power out of which the Word Came Else if the outward humane Noise or Voice did it then could other Men also doe it 58. So the like also is to be understood concerning Faith the Confession and Consent or Agreement concerning a Thing is not the right true Faith much lesse the Science or Knowledge but that is the true Faith out of which the Confession proceedeth viz the opened Spirit of God in the inward ground of the Soul which with the Confession imageth it self in the pronounced Word and maketh it self visible in the outward and worketh with the visible Elements of the Body and demonstrateth it self outwardly so that a Man understandeth that Gods Spirit in the Works of Faith co-worketh 59. Even as it worketh with and through the power of the Elementary World and maketh it self visible through the Substance of this World with an Object or Representation so that all whatsoever I look upon be it Evill or Good yet I can with truth say here by or as to this thing the hidden Spirit of the Seperatour of all Things or Substances Imaged it self in a property and hath here made to it self an Object or Image according to its Efflux either according to Evill or God all according to the properties of Nature according to Heat or Cold according to harsh bitter sweet or soure or howsoever it be 60. Thus in all such Imaging only outwardly there is such an Elementary kind or manner of thing viz such a Brimstone and Salt But in the inward ground in the Tincture it is Good and Profitable and belongeth to its Similitude for Nutriment of the Life which as to the Astrall and Elementary kind standeth in all Properties according to its outward Ground 61. Every thing whether it be Hearb Grasse Tree Beast Fowl Fish Worm or whatsoever it is is profitable and is gone forth out of the Seperatour of all Substances or things viz out of the Word or divisible willing of God wherewith the Seperatour of Every Things property hath made to it self a Similitude or Image wherein it worketh 62. For this visible World with all its Hoast and Substance is nothing Else but only an Object or Representation of the Spirituall World which is hidden in this Materiall Elementary as the Tincture in Hearbs and Metals 63. And as the Tincture with its vertue co-imageth it self in all things with its efflux and maketh it self visible that Man in the Figure as also in the Colours and Smell may see and know what kind of Seperatour or Efflux of divine willing in the Tincture is flown forth ex Mysterio Magno out of the Great Mysterie Thus also a Man may know and apprehend in and by the visible World the Sun Starres Elements Living Creatures and all Created things the inward Ground out of which it is sprung forth 64. No thing or substance of a thing is come from farre to the place where it is but in or at that place where it groweth is its Ground 65. The Elements have their cause in themselves whence they Spring forth so also the Starres have their Chaos in themselves wherein they stand 66. The Elements are nothing else but an Image-like movable Substance of the invisible unmoveable Thus also the Starres are an Efflux of the Properties of the spirituall World according to the divisibility of the Seperatour Whose Ground is the WORD or the divisible Will of God 67. The Substance and moving of the Elements is Fire Air Water and Earth Wherein is thick and thin or dense and rare moist and drie hard and soft or pliable these are set or put together in One Substance 68. Not that every one is from a severall originall and proceeding or descent but they all come solely out of One only Ground and that place whence they are proceeded is over all or every where 69. Only you are to think or consider how in one place there is somewhat more kindling according to one property effected then in another whence the Motion is become greater and the matter is become more in such form and substance then in an other As in the Matter of the Earth as also in the Water and Air is to be understood how there is a difference in Each Pole or Zenith viz in every place upon or above the Earth Whence also are the differences of Position Seat or Posture and Vertuès as also of Governments Dominions Orders and Creatures 70. But the distinguishing or differences of such Properties are all existed out of the Great Mysterie ex Mysterio Magno Through the once motion of the power of all things or Substances viz when the Eternall Will of all Substances had once moved and brought forth it self out of the imperceptibility into perceptibility and seperability or distinguibility of variety of powers and made the Eternall power working and willing So that in every Power there is an Object viz an own self desire Existed 71. That very own self desire in the Object of the Powers hath again brought forth it self into an Object whence the desire of such Efflux is become sharp strong or stern and Grosse and hath coagulated and brought it self into Matter 72. And now as the Efflux of the inward Power out of Light and Darkness out of Sharp and Mild out of the Fiery or Lights kind hath been such also are the Matters come to be The further the Efflux of a power hath stretched it self the more outward and grosse is the Matter become for there is ever one Object or Representation gone out of the other even unto the Grosse drossy Earth 73. But we must rightly deduce and explain the Ground of this Philosophy Whence hard and soft or pliant have taken their Ground Which we apprehend in Metals for every Matter which is hard as Metals and Stones are as also Wood Hearbs and such like hath in it self a very Noble Tincture and high Spirit of Power 74. As also is to be known or apprehended by the Bones of Creatures how the Noblest Tincture according to the Power of the Light viz the Greatest Sweetness lyeth in the Marrow of the Bones and on the other side in the Bloud only lyeth a fiery Tincture viz in the Brimstone Salt and Mercury This is to be understood thus 75. God is the Eternall ONE viz the Greatest Meeknesse so far as he is in himself Without or beyond or distinct from his Moving and Manifestation or Revelation 76. But his motion in that he is called a God in Trinity viz a Tri-une Substance Where a Man speaketh of THREE
which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality
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
Will which is called Father and is it self the Liberty desireth Nature and Nature desireth with great * Rom. 8 2â— groaning panting and longing the Liberty that it may be released from the Anguish source or quality 75. And it conceiveth or receiveth the Liberty in its sharp fierce wrath in the Imagination whence it skreeketh as a flash for it is a skreek of Joy that it is become released from the anguish source 76. And in the skreek exist Two Substances a dead one and a living one to be understood thus 77. The Will which is called Father which hath the Liberty in it self generateth it self thus in Nature that it might be capable to receive Nature and that it might be the Omnipotency of Nature The skreek of its Nature is a kindling of the fire 78. For when the dark anguish viz the very severe earnest stern Substance attaineth the Liberty in it self then it changeth it self in the Skreek in the Liberty into a flash and the flash apprehendeth the Liberty viz the Meekness and there * 1 Cor. 15.55 56. the sting of Death becometh broken and in Nature the second Will of the Father goeth up which he had framed to himself to be Nature in the Looking-glasse of Wisdoâ—e viz his Love heart that is the desiring of Love and the Kingdome of Joy 79. For in the Fathers Will the fire thus becometh generated to which the second Will giveth the power of Meekness and Love and the fire taketh the Love source or quality into its Essence and that is now its food so that it burneth and giveth forth out of the Consumingness out of the Skreek the †Triumphing or Exulting Spirit of the Kingdome of Ioy. 80. And here the Holy Spirit which in the original before or as to Nature is the Fathers Will-Spirit becometh manifest and Conceiveth here the Power of the Wonders And thus goeth from the Father viz out of the first Will to Nature out of the second willing in Nature out of the fire viz out of the Skreek of the Kingdome of Ioy into the source or quality of Love forth into the Substantiality of Meekness 81. For the Meekness is then also become desirous of the fires property and the desiring draweth the Meekness of Ioy into it self and that is now * John 4.14 the water of Eternal Life which the fire drinketh and giveth forth from it the Light of the Majestie 82. And in the Light now dwelleth the Will of the Father and of the Sonne and the Holy Spirit is the Life therein which openeth now the power of the meek Substantiality in the Light which is viz Colours Wonders and Vertues 83. And that is called the Virgin-like Wisdome For it is NO Genetrix also it self openeth nothing only the Holy Spirit is the opening of its Wonders 84. It is his Garment and faire beauteous Ornament and hath in it the Wonders Colours and Vertues of the divine World and is the house of the Holy Trinity and the Ornament of the Divine and Angelicall Worlds 85. In its colours and vertues the Holy Spirit hath the Quire of Angels as also discovereth all Wonders of Created Things Which all have become discovered from Eternity in the Wisdome Without Substance indeed but yet in the Wisdome as in the Looking-Glasse according to their Figures which Figures in the Fathers Mobility are passed into Essence and into a Creature all according to the Wonders of the Wisdome 86. Now concerning the second Substance where Nature in the Skreek parâ—eth it self into two Substances as is mentioned above viz one the Will of the Father in the fire that is in the fire world and out of the Fathers second framed or generated willing in it self in the Majestick Light-world 87. The second Substance viz. the house of the Skreek in it self in death in the darkness of the Enimicitious source or quality which Also must stand that in that anguish there be an Eternal * Rom. 8.22 panting or longing to be loosed from the source or quality 88. For that panting or longing maketh the first willing to Nature Eternally desirous to come to help its Substance whence then also in the Fathers willing the Mercifulness originally ariseth which entereth with the Liberty into the Anguish but cannot continue in the Anguish but goeth in the fire forth into the Love source or quality 89. His second willing viz his heart goeth forth in him as a well spring or fountain of Love and Mercifulness from whence the Mercifulness hath its original so that there is a pitty upon the Misery and Calamity and a fellow-suffering or compassion And then the Fathers Will which yet is free manifesteth it self in the fierce wrath of Nature so that the fierce wrathfulness becometh meekened 90. But nevertheless as to one part the Anxious wheele of the fierce wrath continueth to it self for in the Skreek a Mortifying is affected not through still death but a Mortal Life which is like the worst or basesâ— thing or substance like a water of separation or Aqua fortis or Poyson in it self for such a thing must be if the Center of Nature be to subsist Eternally 91. And on the other Part the Life goeth out from Death and so Death must thus be a cause of the Life Else if no such venomous poysonous fierce wrathful source or quality were the fire could not become generated and no fire sharpness and Essence could be and then also there would be no Light also no finding of the Life 92. The first Will which is called Father findeth it self thus in Wonders and the second Will which is called Sonne findeth it self thus in Power Moreover thus also the Kingdome of Joy ariseth for if there were no Wo there would be also no Kingdome of Joy But this is the Kingdome of Joy that the Life becometh released out of the Anguish though indeed the Life only thus ariseth 93. Therefore the Creatures have poyson for their Life viz a Gall The Gall is a Cause that there is a Mobility so that the Life ariseth for it causeth the fire in the Heart and the fire is the right Life 94. But it is not the figure of the Life out of the fire life existeth the right Spirit which goeth forth from the fire into the light which is free from the fire As the Aire which yet ariseth from the fire is free from the fire 95. For the right Spirit or the Spirit in Man which becometh generated out of the Soules fire that hath its property in the Light of Life which burneth out from the fire for it existeth out of Death it goeth forth out from the dying The enimicitious source or quality is gone from it and remaining in the fire and furthermore under the fire in the cause of the fire viz in the fierce wrathful * Or Anger Death 96 Thus is the fierce wrathfull Death a Root of Life And here O Men consider your Death also Christs Death
Eternall Principles viz the Dark and Light World to the Darkness it giveth its sting and the woe and to the Light its perceptibility and Life 42. Thus also hath the Third Principle two properties viz Heat and Cold the Heat is the Principle and giveth its sting and woe to the Cold to the Light it giveth the Life and perceptibility The Light again giveth its substance to the fire so that it becometh friendly united therewith 43. The Cold giveth also its property and substance to the fire and the fire breaketh it to pieces and maketh out of the Substance thereof the Death and a dying and therefore there is an Enmity between Heat and Cold and they never become one 44. But this they attain in their Enmity that to them the Life sprouteth through death for out of Heat and Cold cometh the Sprout of the Third Principle wherein we live outwardly out of the Cold cometh fruit out of the Earth as also the Body of all Creatures and in the Elements the Substance 45. From the Heat in its contention cometh the Life in the Body of all Creatures and Vegetables as also in the Deep of the Elements it giveth the Spirit of the Great World in Many varieties of Figures and where the Cold maketh substance there the Heat maketh a Spirit therein 46. Thus is the Substance alwayes in the wrestling that the Wonders of the Eternall World may become manifested in the fragility or Transitoriness And that the Eternall Modell in the Wisdome of God may bring it self into figures and that the same Modell in the Eternall Magia may stand Eternally to Gods * Or Works of Wonder Wonders in the Mystery and to the Ioy of Angels and Men. 47. Indeed not in the Substance but in the Mysterie in the Magia like a ShaddoW of the Substance that it might Eternally be apprehended or known what God hath wrought and what he can and is able to doe 48. †Note For after the Breaking of this World there remaineth only the Eternall in the Substance viz Eternall Spirits with the Eternall Substantiality of their Bodies together with the here made Wonders which in the figure stand Magically in which the Spirits shall apprehend Gods deeds of Wonder and Mighty power 49. The Principles with their Wonders are thus to be conceived or considered Viz they all Three are no other then the One only God in his deeds of wonder who hath according to the property of his Nature manifested himself with or by this World and thus we are to understand a Threefold Substance viz Three Worlds one in another 50. * Note One the First is the fire-world which ariseth from the Center of Nature and Nature from the desirous willing which in the Eternall Liberty ariseth in the Abysse of which we have no knowledge 51. The other the Second is the Light World which dwelleth in the Liberty in the Abysse without or beyond Nature but proceedeth forth from the fire world it conceiveth its Life and perceptibility from the fire it dwelleth in the fire and the fire comprehendeth it not and that is the Middle-world 52. The fire giveth in the Center of Nature for its Kindling the Dark world but is in its Kindling in it self the Light-world where it severeth it self into the Light and letteth the Center be in the Darkness for it is only a source in it self and a cause of the Life 53. It hath Creatures but they are of the same fierce or wrathfull Essence they feel no woe or pain The Light would be * To them no Woe their Woe or pain 54. But the fallen Devils who in the Principle were created in the Light-world to them the Darkness is a Pain and the Fire a Might or Strength and force for it is their right Life though indeed according to the ability of the Multitude of Properties of the Center of Nature according to the Essence thereof 55. The Third World is the outward wherein we dwell according to the outward body together with the outward Works and Substance which have been Created out of the Dark and Light-world and therefore it is evill and fierce wrathfull also good and Lovely or amiable 56. Of this property Adam should not Eat nor Imagine †Or according to it thereinto But the Three Worlds should stand in him in Order that none might comprehend the other as in God himself 57. For Adam was created out of all the Three Worlds a totall entire Image and Similitude of God but seeing he did eat of Evill and Good and brought the outward into the Middle Now must the outward break off from the Middle and that is done in the separation where the outward must go again into its Aether and the Middlemost continueth standing 58. Thus now if any see a right Man standing he may say here I see Three Worlds stand but Not go for the outward World moveth it self with or by the outward Body But yet the outward Body hath no Might or power to move or stirre the Light-world 50. It hath only so introduced it self into the Light World from whence the * The Light world same is become extinguished in Man and it self notwithstanding is remained to be only the Dark world in it self And the Light world to stand unmoveable in it That standeth in it as it were hidden 60. But if he be a right Man out of the New birth then it standeth in him as the Light shineth through the water and maketh it moveable and desirous of the Essence so that the Essence sprouteth so also doth the New-Man in the Light 61. And as a Man cannot move or stirre the Glance or Lustre of the Sun no more can he also Move or stirre the Eternall Light viz the Light world It standeth still and shineth through all whatsoever is capable of it Whatsoever is thinne rare or †Note Transparent as a Nothing just as the Water and Fire is so whereas yet all is Substantiall but in respect of the outward as a Nothing 62. Thus hath each Principle its sprout or vegetation out of it self and that must be else all would be Nothing 63. Viz the Fires Principle is the Root and it Sprouteth in its Root it hath in its property harsh bitter fierce and Anguish these Sprout in their own property in Poyson and Death and the Anxious Stern Life that in it self giveth Darknesse and in respect of the sternnesse a drawing Its properties make * 🜠☿ 🜿 Sulphur Mercurius and Sal. 64. Though indeed the fires property maketh not Sul in Sulphur but the Will of the Liberty maketh the Sul in the Phur in that the Principle goeth †Or into the Liberty forward But whatsoever goeth into its own property that is only Phur viz Sternness with the other formes of the Center 65. * Note This Phur is the Chiefest cause to Life and to the Substance of all things though indeed it be evill in it self
yet it is to the Life and to the Manifestation of the Life the most profitable of all 66. For No Life could be without these properties and this Principle groundeth or foundeth it self in the inward and outward World in the inward as it were imperceptibly in the outward perceptible with or by its fierce wrath 67. The Second Principle hath also its sprout or vegetation out of it self for the fire Springeth up in the Light with its own property in a desire of Love and Kingdome of Ioy and therefore also is the fires-Essence and property in the Light totally changed so that out of Anguish and Woe a Love desire cometh to be out of the stinging and raving a friendly sensible convincing understanding 68. * Note For the Light kindleth the Essences with the Love source or quality so that they give forth a sprout or vegetation out of themselves in the property of the Spirit viz a friendly willing curtesie vertue honesty and Piety Patience in suffering hope to be released or redeemed from Evill Continually in desire and Longing delight speaking and discoâ—rsing of Gods Deeds of wonder ringing forth singing and rejoycing in the Works and Wonders of God always freely would fain be well-doing stopping and hindering evill malice and wickedness would alwayes fain draw its neighbour with Love into the Light-world fleeing from Evill alwayes damping and kissing the Evill affections with patience in hope to be released from them and rejoycing in the Hope thereof though the Eyes see it not and outward Reason know it not alwayes pressing forth out of Evill and introducing the desire into the divine Substance and alwayes would fain Eat of Gods Bread 69. These properties the New Man who is born or generated again from the Light world bringeth forth these are his fruits which the Light world in him †Note so altogether hiddenly to the Old Adam continually generateth and continually killeth or mortifyeth the Old Adam of this world continually lyeth in strife with Him which must thus follow after the new Man 70. Yet as a Lazy Asse which must bear the Sack his Master alwayes lashing and goading him forward Thus doth the New Man to the Old it compelleth him that he must doe that which he would fain not doe that which concerneth the Pleasure and Jollity and Joy of this world would be more acceptable to the Old Asse but he must thus be Servant 71. The Second Principle hath its sprout or vegetation and giveth its Fruit in the Third Principle in Generall universally viz in the Spirit of the Great World so that the outward and inward Turba becometh hindered or prevented 72. It presseth or penetrateth through and giveth fruitfulness It preventeth and hindereth the fierce wrath of the Starres and breaketh the Constellation of the Spirits and also of the Firmamentall Heaven it withstandeth the fierce wrath of the Devils and the designes and assaults of evill and Malitious wicked men yet so farre only as some are found to be Holy or Saints who are worthy and capable of it 73. And the Third Principle hath also its sprout or vegetation Therein out of the inward were generated and Created the Starres and Elements which in this Place together with the Sun are called the Third Principle 74. For the Inward two Worlds viz the Fire and Light World have manifested themselves with or by the Third Principle and all is Mixed one with another Good and Evill Love and Enmity Life and Death 75. There is in all and every Life the Death and the Fire Also on the contrary a desire of Love all according to the Inward Worlds property and there grow two sorts of Fruits out of them Evill and Good also every Fruit hath both properties 76. Also they shew themselves in all and every Life in this World so that alwayes the Anger and Evill source Striveth with the Love there every property seeketh and bringeth forth fruit 77. What the Good maketh that the Evill destroyeth and what the Evill maketh that the Good destroyeth there is a constant warre and Contention for both the Inward Principles properties are stirring in the outward each bringeth and worketh fruit in the inward Kingdome each will be Lord. 78. The Cold viz the Exit out of the inward Center out of the fierce wrath of the Death will be Lord and continually shut up in Death it alwayes awakeneth the Sting of Death 79. And the Heat viz the Exit out of the right Fire will also be Lord it will Suppress and Consume all and will be alwayes rough without a Body It is a Spirit and desireth only the Spirits Life it giveth the Sting to the Cold for it killeth or mortifyeth it often so that it must loose or forsake its right and give up it self to the Heat 80. The Sun viz the Light will also have right and be Lord it overcometh the Heat and Cold for it maketh in its Light meekness water and introduceth in the Glance of Light a meek Spirit viz the Air although the Fire giveth the strength of the Wind and the Sun the Meek and Gentle Spirit which is justly called Air It is indeed one but hath two properties One according to the Fire viz a Terrible lifting up and the other according to the Light viz a Meek Life 81. Thus the outward Principle is only a Continuall Warring and Contention a building and a breaking what the Sun viz the Light buildeth that the Cold destroyeth and the fire consumeth it altogether 82. In this strife riseth up its sprouting or vegetation in meer strife and discord the One draweth out of the Earth its fruitfulness the other breaketh and devoureth it again It maketh in all living Creatures Evill Malignity Curstness and strife 83. For every Beast and every Life in this World except Man is only a fruâ—â— of the Third Principle and hath only the Life of the Third Principle both its spirit and body are only the same and all whatâ—â—â—ver stirreth and moveth it self in this World 84. And Man with his visible Body and Spirit in Flesh and Bloud is also only the fruit of that same Substance and Nothing Else at all 85. Therefore seeing also he hath the two inward Worlds in himself which giveth the true Understanding Thoughts Senses and Mind which also in this time of the Earthly and Elementary Body lye together one with another in strife therefore he should do well to look to it which World he maketh to be Lord in him for the same will Eternally be Lord in him 86. This Time he can break and Not further When the outward Breaketh then all standeth in the Aether 87. The Mind is Free and is the Angle and hath the Vnderstanding it may goe in whither it will and may incline to either of the Principles which it will into which Aether soever it Entereth there it is Eternally 88. And thus we understand the Ground of the Three Principles Like the Tongue of the *
is the property of that Thing capable of the same property in the Life 8. The Lifes property catcheth or receiveth the property of the Thing Represented be it either a Word or a Work and kindleth it self therewith in it self And also the other formes of the Life therewith so that they begin to qualifie or operate and every property burneth in its source or quality to Love or Anger all according to the Represented Substance whatsoever the Imagination caught or captivated that it introduceth into the Mind 9. Now therefore if the Mind thus kindleth it self in a Form or Conditon so it kindleth the whole Spirit and Body and bringeth instantly its Imagination into the innermost Fire of the Soul and awakeneth the Innermost Center of Nature 10. Which if it becometh Kindled in the fierce Wrath or Love then 〈◊〉 â—â—eiveth or Comprehendeth it self in all the seven Formes of Nature 〈◊〉 catch and grasp after the Souls willing-Spirit wherein the Noble Image standeth wherein God openeth himself 11. And so they bring their kindled Fire thereinto as in Fire is to be seen in what Matter soever the same burneth such a shining Lustre also it giveth forth as in flaming Brimstone is to be apprehended compared with the flaming wood and so in many other things Thus we understand by this that as the source quality and property is which the Fire getteth such also in the Light and the power of the Light 12. Since then our Noble Image of God standeth in the Light of Life in the Souls fire Therefore it is highly apprehensible to us how the Souls Will Spirit destroyeth the Noble Image and becometh kindled in the fâ—â—â—e wrathfull source or quality also often in the Love source or quality 13. We see also herein our great danger and Misery and doe underderstand wherefore Christ hath taught us Patience Love and Meekness viz that the Souls fire kindle not it self in fierce wrath nor give others cause that they kindle their Souls fire in fierce wrath that Gods Kingdome be not hindered 14. And herein we apprehend our hard and heavy Fall in that Adam hath introduced Earthly Matter into our Souls fire which burneth so often as but one source or quality in the Center becometh awakened in the fierce wrathfull property 15. And so we see how thus we lye in Gods fierce wrath between Anger and Love captive in great Danger And offer this highly to be apprehended 16. Ye know how we have mentioned above and often in all our Books how out of the fire the Light goeth viz another Principle and yet it hath the fires property and power for the fires Center giveth it to the Lights Center 17. And how the Light is also desirous and hath a Matrix of a Shining or Longing Seeking which impregnateth it self in the desiring with the power of the Light viz with the Meekness of the Light in this impregnation standeth the Substance of the Light that is in the pure Love of the divine Substance 18. Also it is intimated how the Fire draweth that Substance into it self and useth it to its Lights Essence devoureth it into it self but giveth forth out of the Essence another Spirit which is not Fire For the Fire giveth forth out of the Essence another Spirit which is not Fire For the Fire giveth forth two Spirits 1. One fierce wrathfull consuming out of the fierce wrath viz of the Fires Matters property 2. One Air-Spirit which is of the Lights Meeknesses property 19. And we are to ponder in what matter the first Essence burneth In what it hath kindled it self in Love or Evill and Malice that is in the Earthly or Divine desire And * Note such a fire it is it giveth also such a †Love-fire Light Fire out of it self and also such a Spirit out of the Light 〈◊〉 20. Now if the first Fires Matter be good wherein the Fire burneâ—â— then hath the second Light Fire also a good property favour and soâ—â—â—â— or quality and giveth forth also a good powerfull lovely amiable Light and out of the Lights Center a Good powerfull Spirit this is the Similitude of God The Noble Image 21. But if the first Fire in its Essence be Evill and burneth in an Evill Matter then also is the Lifes Light a false source or quality and a dimme dusky shining as is to be seen in a brimstone Light and that same desirous Center of the Light also bringeth forth out of its property such a Matter into its Fire and that Fire giveth also forth such a Spirit out of it self 22. And now it is apprehensible what Spirit may attain the Liberty of God or not for whatsoever Soules-Spirit or Image hath the dimme dusky dark property in it self that cannot be capable of the Clear Light of * Or the Spirit God Also if it hath the fierce wrathfull property in it self it cannot unite it self with the Meekness of God and with its qualifying or Operating 23. For the fierce wrath is Enmity against the Love and Meekness Love letteth not the fierce wrath into it self and so now they are seperated the Love thrusteth the fierce wrath away from it self And that desireth no more the Love property 24. For as soon as the Fire giveth forth the Spirit out of it self then it is perfect and severeth it self in its own property whether it be a light-Light-Spirit or a dark fierce wrathfull Brimstone Spirit in that same Essence from whence it is gone forth it desireth to be again for it is its property whether it be in Love or Enmity to the Love 25. Thus now we understand what Spirit or Soul liveth in the source or quality of Enmity and how the Enmity originateth or raiseth up it self so that a Life is at Enmity with it self viz out of the fâ—st Matter to the Lifes Light 26. The cause standeth in the Wheel of Nature in the Seven Spirits or Forms which have each of them its property and in which property soever the Mind becometh kindled such a property the Souls Fire together with the willing Spirit getteth which then also suddenly laboureth after Substance and doing how it may fall to work upon that which the will Spirit is impregnated with 27. Now it is therefore necessary to break the * Or first Earthly willings power and to slay the Old Evill Adam and bring his will Spirit with compulsion authority or power out of the Evill or wickednesse For here in this Time it may be done while the Third Principle together with thâ— Water which giveth Meeknesse cleaveth to the Center of the Inward World or Nature and as it were holdeth it captive in its source or quality 28. But when the Souls will-Will-Spirit viz the Inward Lights Center brâ—â—keth off from the outward and continueth alone then the Souls Spirit continueth in its property 29. For there is little Remedy imlesse the Will-Spirit have in the time of the outward Life turned it self about into Gods Love
only Pilgrims and Strangers who would fain leave all this World that they may but inherit the Kingdome of Heaven 49. All this God setteth before the Evill doer in the Lises Light and warneth him thereby to Conversion again But will he not then the Anger of God maketh hellish fire out of it and in the End gneweth him to see if yet he will know himself and so repent and a mend 50. But if he stay and hardeneth himself in the Evill and Wickedness then he is a totall Evill Tree Sprouted and grown in the Anger of God and belongeth in the Abysse in the Dark Anguish World to the Dark God Lucifer and there he must devoure his own abominations Thus much concerning the Third Point The Fourth Point The Fift Chapter How the Holy and Good Tree of the Eternall Life Sprouteth through and groweth forth out of all the Sprouts of the Three Principles and is comprehended by none of them 1. A Thing that dwelleth in it self can be comprehended by Nothing for it dwelleth in Nothing there is Nothing before it that can comprehend it and it is also free from that Thing which is without or beyond it 2. Thus the divine Power and Light dwelleth in it self is comprised or comprehended in Nothing Nothing toucheth unlesse it be of the property thereof It is every where in Nature yet Nature toucheth it not viz the outward Nature of this World 3. It shineth therein as the Sun in the Elements The Sun shineth in the Elements The Sun shineth in the Water also in the Fire and through the Air and is not comprehended or held by any of them it giveth all Things or Substances power and vertue it maketh the Essentiall Spirit lovely and richly Joyfull It draweth with its power the Essence out of the Earth also the Substance of the Essence which giveth out of the Essence a Body 4. What the Sun doth in the Third Principle in that it changeth all and Every Enimicitious Essence and source or quality into Meeknesse that doth Gods Light in the Formes of the Eternall Nature 5. It shineth the Formes and out of the Formes that is it kinldeth the Formes or Nature so that they all get the Lights willing and unite themselves and wholly give up themselves to the Light they sink down out of their own Essence and become as the if they had no might or power in themselves and desire only the Lights Power and Might thus the Light taketh their power and might into it self and shineth out of that same power And thus all sources of Nature come to the Light And the Light is one Will with Nature and the Light remaineth Lord. 6. Else if the Wills in the seen formes of Nature would be Lord then there would be a Schisme or Rent and an Eternall Enmity for one form continually is at Enmity with the other every one lifteth up it self from whence cometh the Contrariety or opposition that a Creature is so Evill Angry and Enimcitious that often the Life is striving in it Self 7. As we now apprehend and know that the Light in the stern Life of Nature cometh to help the properties of the Essences so that a frollick cheerfull Life existeth and so changeth it self into the Light So is the Life of the dark fierce wrathfulness Enemy to the Light for it cannot conceive or apprehend the Light 8. * John 1.5 The Eternall Light shineth through the Darkness and that cannot comprehend it for the Multitude of Wil lS the dark Nature are all shut or lockt up in Death the Light shineth not in it but through it it seeth conceiveth or receiveth not the Light 9. Neverthelesse the Light is in the Dark World but it filleth not the Darknesse and therefore the Essences of the dark World continue to be an Enimicitious Poyson and Death wherein the Essence it self is at Enmity to it 10. And this there are Three Principles one in another none comprehendeth the other and the Etertnall Light becometh Comprehended by Nothing unless †or the Desire it fall into Death and give its Essence freely and willingly into the Fire of Nature and go with its Essentiall willing forth out of it self into the Light and give it self totally home to the Light and desire to will or do nothing but give its willing up home to the Light that the Light may be its willing 11. And * Note thus the Light conceiveth or recelveth it and it also the Light Thus is the Evill Will given up into the Light and the Light giveth its power into the Evilnesse or Malignity and maketh out of the Malice or Malignity a friendly good willing which is only a love-desiring For the Meekness of the Light hath totally incorporated it self with the Enimicitous willing 12. Thus now is Gods Will done and the Evill becometh charged into the Good and Gods Love shineth out from his anger and fierce wrath * Note and no fierce wrath is known or apprehended in Gods Eternall Nature 13. For as the Eternal Light the Eternall Power-Tree shineth through all the Three Principles uncomprehended by any of them for so long as a Substance is without or beyond Gods willing understand the totall Lights willing so long it is only One and dwelleth in it self and comprehendeth Nothing of God but if it uniteth it self into God and letteth its will break and sink down then it is a Spirit or one Spirit in and with God And God shineth out of that very Substance 14. And understand also why the Wicked Malitious Souls and the Devils doe not apprehend nor see God Which is because they unite not their will into God * The Will of the Soul It will be Lord it self Thus it continueth without God only in it Self and God also continueth in himself and thus one dwelleth in the other and knoweth nothing of the other For the One turneth the Back to the other and seeth not the others face or Countenance 15. Also the Light World knoweth Nothing of the Devils and the Devils nothing of the Light World but only this that they were once therein and they Image or Represent it before them as one that seeth it in the Imagination whereas yet the Light World no more giveth it self into their Imagination neither do they Imagine after or according to it for it terrifieth them also they are ashamed about it 16. Thus also it is to be understood concerning the outward World Gods Light shineth through and through but is only comprehended by that which doth unite and appropriate it self thereunto 17. Therefore seeing this World is as it were Mute or Dumb in respect of God and without understanding therefore it continueth in its own willing and bringeth its own Spirit into it self 18. Although God hath given a Nature-God viz the Sun to it whereinto all Things or Substances should cast their willing and desire whatsoever is in this World and doth not so that continueth to be
Even as this World is a Substance and the Inward Spirit possesseth the same 11. It is in all places yet the place comprehendeth it Not but it comprehendeth the Place the Place knoweth Nothing of it yet feeleth it it is the Power and the Spirit in the Place its Will goeth through the Substance and the Substance hath no Eyes to see it 12. But it is the seeing of the Place and is it self no Place or Space but maketh to it self an Abyssall Space where there is no measure or circumscription it is all yet like to a Nothing compared with the outward what it giveth forth out of it self that also it possesseth It doth not enter into it but is there BEFORE-HAND before the Substance receiveth the Place in 13. The Place comprehendeth but a Glance of its willing as one seeth his form in a Looking-Glasse but doth not comprehend it or lay hold of it Or as the Sun-shine in the Water is not comprehended yet the Water feeleth it and conceiveth or receiveth the Glance or Reflexion or as the Earth conceiveth or receiveth Power from the Sun so that it bringeth forth Fruit Thus God dwelleth in all Things or Substances and presseth through all and yet is comprehended by Nothing 14. And as we understand that the Earth hath a great hunger and desire after the Suns Power and Light in which it attracteth the Suns Power and light to it self and is capable thereof which without the desiring could not be In like manner the Outward Substance hungereth after the Inward for the Outward Form ariseth from the Inward 15. Thus the outward Substance conceiveth or receiveth the Inward Form into it self as a Glance or Power For the Inward Spirit cannot receive the outward Substance for it dwelleth not in the outward but possesseth it self in it self in the Inward yet the Spirits Form together with the Looking-Glasse receiveth the outward Substance as the Water doth the Glance or Lustre of the Sun 16. But we are not to think that the Inward is farre from the Outward as the body of the Sun from the Water though indeed that is not so neither the Sun is not farre from the Water For the Water hath the Suns property and Substance else the Water would not catch the Sun's Glance or Lustre though really the Sun is a Corpus or Body yet the Sun is also in the Water but not Manifested The Corpus or Body maketh the Sun Manifest in the Water 17. And we are to know that this World would be a meer Sun and the place of the Sun would be every where if God would but kindle and Manifest it for Every Substance in this World receiveth the Glance of the Sun there is in all a Looking-Glasse so that it may receive the power and form of the Sun in all animate and inanimate things in all the four Elements and their Essence and Substance 18. Thus in like manner it hath also such a form in the Inward Light-world It dwelleth in the outward and the outward receiveth power from it It sprouteth in the outward Power and the outward knoweth nothing thereof it only feeleth the power but the Inward it cannot see or Behold Only in its Lifes Looking-Glasse it conceiveth the Glance thereof For the Inward power maketh in the Outward Form a similitude according to it self 19. But Man is the Inward and also the outward World and moreover the Cause of the Inward World in himself and so farre as belongs to him of the Dark world he is all the Three Worlds and if he continueth standing in like order or Equall Harmony so that he introduceth not one World into the other Then he is Gods similitude or likeness 20. * Note He should introduce the form viz the Looking-Glasse of the Light-world into the outward also into the Most inward Dark-world and bring the power of the middle or Light-world into the Looking-Glasse and then he is capable of the divine Light For the Substance conceiveth or apprehendeth not the Light but the power of the Light but the Looking-Glasse of the power apprehendeth or catcheth the Light as the Water doth the Sun For the Water is as a clear Looking-Glasse in comparison of the Earth 21. But now if the Water be mixed with Earth then it receiveth not the Sun 's Light So also the humane Spirit or Soul receiveth not Gods Light unlesse it continue pure and setteth its desire in or upon the pure viz into the Light for whatsoever the Life * Desireth longeth or seeketh after imagineth after that it receiveth 22. The Life of Man is the Form of both the inward Worlds If the Life desireth Sulphur in it self then is the Phur out of the Sul its darkening but if it desireth Sul alone then it receiveth the Lights power and in the power the Light with its property 23. For in Phur viz in the fierce wrathfull Nature the Life cannot continue clear as a Looking-Glasse but very well in Sul for the Life of Man is a true reall Looking-Glasse of the †Note Deity wherein God beholdeth himself He giveth his Glance and Power into the Humane Looking-Glasse and findeth himself in Man as also in Angels and in the Forms or Beauties of Heaven 24. The Light-worlds Essence is his finding or Revelation and the Dark-worlds Essence is his loosing He seeth not himself in the Dark-world for it hath no Looking-Glasse which would be capable of the Light all whatsoever * Or is of like Mind In Condition or quality of the Dark-world Imagineth according to the Dark-worlds Essence and Property that receiveth the Dark-worlds Property and Looseth Gods Looking-Glasse 25. It becometh filled with dark fierce wrath as a Man mixeth Water with Earth and then the Sun cannot shine in it and that very Water looseth the Sun's Looking-Glasse and the Water must again sink down from the Earth Else it never becometh a Looking-Glasse of the Sun any more but is captivated in the fierce wrathfull Earth 26. Thus it goeth also with the Humane Life while it Imagineth after or according to Gods Spirit so it conceiveth or receiveth Gods Power and Light and apprehendeth God but when it imagineth after or according to Earthliness or according to the Dark-worlds Property then it conceiveth or receiveth the Essence of the Earthliness and Dark-world and filleth it self with the same 27. And then is the Lifes Looking Glasse shut up in the darknesse and looseth the Looking-Glasse of the Deity and must be born anew As we know that Adam hath thus made the pure Looking-Glasse Earthly and hath lost Gods Power and Light which Christ the Sonne of God hath restored again and broke open the Earthly Darknesse and hath with power and authority introduced the Looking Glasse of the Deity 28. Thus we know how the Holy Tree Sprouteth through all and forth out of all Substances and yet is comprehended by No Substance but meerly in the Looking-Glasse of the Clearness or purity viz
the Eternall Nature 21. Outward Reason supposeth when the outward Eyes Seeth a thing that is all there is no other Seeing More indeed it is bad enough when the Poor Soul borroweth the outward Looking-Glasse and must make shift to help it self only with that But where will its seeing remain when the outward Looking-Glasse breaketh wherewith will it then see With the anxious Fire-flash in the Abomination in the darkness It can see no other where 22. Therefore it often cometh to passe that when the poor captive Soul discovereth or descrieth it self in the inward Root and thinketh what will follow when the outward Looking Glasse breaketh that it is horribly terrified and precipitateth or casteth the body into Anguish and doubting 23. For it can no where discover where its Eternall Rest should be but it findeth that it is in it self in meer unquietness moreover in darknesse and hath the outward Looking-Glasse only as it were borrowed 24. For while the Soul sticketh in this outward Body it may indeed make a shift to help it self with the Sun-Looking-Glasse for the Sun hath in its Root the inward Fire viz the Principle of the Father 25. From that very Fire it getteth a Glance or Looking-Glasse which is a cause of the Essence of the Body so that it can in this Earthly transitory Life be in Joy But when the outward Looking-Glasse breaketh then that is out or extinguished and the Souls fire goeth into the house of Sadness or Sorrow viz into the Center of the Darkness 26. The Soul hath in the Time of the outward Body Three Looking-Glasses or Eyes of all the Three Worlds and into which Looking-Glasse it inclineth or turneth in it self out of that it seeth but it hath no more but one as to the right of Nature that is the Fire-Flash viz the fourth Form of the Dark-world in the Place where the Principle ariseth where the two inward Worlds sever themselves one into the Darkness the other into the Light there is its Eternall Originall 27. Into which World now it introduceth its willing in that same it receiveth also the Substance viz a Spirituall Body for that very Substance becometh to the Souls-Fire a Food or Matter of its burning 28. And therefore hath God introduced the Soul into Flesh and Bloud that it might not so easily be capable of the fierce wrathfull Substance also it hath its Joy the while in the Sun's Looking-Glasse and rejoyceth it self in the Sydereall Essence 29. And 1. The Light-world standeth in its right Fire viz in the first Principle presented to it 2. The Dark-world in the Fire Root But 3. the outward Elementary World in the Starres-sources or quality where between moveth the Great Mysterie of the Soules-Fire In which World now it uniteth and giveth up it self from the same it getteth Substance in its Imagination 30. But seeing with Adam it hath turned it self into the Spirit of this World and brought its Imagination thereinto therefore now its highest desire standeth in the Sun 's and Starre's source or quality and draweth with the same the Spirit of the outward World with its Substance of the four Elements constantly into it self and hath its greatest Joy therein in which it is a Guest in a strange Lodging for the Abysse standeth under it and it is in great Danger 31. Now saith outward Reason Hath God indeed Created it in Flesh and Bloud in this outward World What hurt may that doe it 32. This Reason knoweth no more of the Originall of the Soul then a Cow doth of a New Barn-Door which looketh at it and supposeth it to be somewhat strange And so also the outward Reason supposeth the Inward World to be some strange thing 33. In findeth or perceiveth it self in the outward World and hunteth after that which the outward World hath and yet it findeth in it self the Inward World which continually * Or chargeth complaineth against the Soul before Gods anger Moreover it findeth also the Light-world whereinto the Inward desires of the Soâ—ls Principle look back 34. It findeth indeed the longing after God but the outward World †Wichret hindereth that and covereth it so that the desire after Gods World may not kindle the Fire in it self For if that were done then would the Light-World become Manifest â—n the first Principle and the Noble Image of God would become Manifest 35. The Devill also hindereth this who possesseth the Root of this World in the Souls-Fire and setteth alwayes Evill Earthly * Things Matters or Doings Substantiality before the Soul or stirreth indeed the Root in the Center of Nature in the fierce wrath so that the poor Soul either kindleth it self in the Anger-fire in the Evill poyson source or quality or else kindleth it self in the Anguish and doubting of Gods Love And there he hath gotten the Day or the Game 36. And setteth before the Soul outward Might or Potency Authority and Honour also the Glance Lustre and Pomp of the outward World and there the Soul biteth at that and Tickleth it self therein with or by Imagination And yet it cannot rightly enjoy the same for it is only a borrowed Looking-Glasse 37. Thus the poor Soul becometh drawn away from Gods Light and sinketh alwayes into perdition viz into the dark House of Misery in the Dark-world And that Adam procured and Cook't for us when he introduced his delight or Lust into the Earthliness And thus now the poor Soul Swimmeth in the Earthly Flesh and Bloud and Continually eateth of the Tempting Tree of Evill and Good and is vehemently drawn by both and the Serpents Monster sticketh in the Midst in the Source or Quality of the fierce wrath and Continually bloweth up the Anger and the fierce wrath 38. And then can the Noble Lilly-Twig or Branch no way recover it self or draw breath also often not know it self it becometh often times overwhelmed with the fierce wrath of Evill or Malignity so that it is as if it were quite perished and it were also perished if the Looking-Glasse of the Deity did not stand presented to it wherein the willing-willing-Spirit of the poor captive Soul may draw breath and recover it self again and generate therein again 39. For * NOTE in the Looking-Glasse of the Light-world standeth the becoming Man or Incarnation of Jesus Christ presented to the Souls Spirit And the Word that became Man standeth in the Sound and is stirring the souls-Souls-Spirit CAN therein draw breath or recover it self and new generate it self else it were often past help with the poor Soul when it did plunge or drown it self in the Anger and in the poyson of the Dark-world 40. Thus we understand in the Ground what the perishing or Perdition of the Noble Tree viz of Gods Imâ—ge is namely this viz 41. The whole Man is in its Substance the Three Worlds The Souls Center viz the Root of the Souls-Fire holdeth in it the First Principle viz the right Fire-world And the Noble
of God 41. For of what Essence the Souls Spirit is into such an Essence it receiveth also the divine Substance in the Covenant One in the power of Light in the Love the other in the Power of the fierce Wrath in the Darkness 42. The Covenant together with the Baptisme standeth firm Every Childe iâ— Baptised in the Covenant the Spirit of God Baptiseth every one if a Man keep the Solemnity yet according to the Childes Property 43. Often is the Father and Mother as also the Baptiser wicked and are only Evill Beasts also there is no earnest Sincerity all lyeth with them in the outward Pomp Money and Riches they do but despise the Mysterie and the Child also is only of the Anger 's * Or Property Essence who shall then Baptise None else but Gods Anger in his Covenant And therefore because Men do but despise it 44. Thus the Anger-Source or Quality receiveth the New Spirit and worketh powerfully in it And bringeth forth Fruit into Perdition As Saint Paul saith of the Supper and other Testament That †1 Cor. 11.29 the wicked receive it unto Judgement because he distinguisheth not the Lords Body that is that he distinguisheth not the heavenly part of his Essence in him From the Earthly and so putteth his willing thereinto and Offereth it up to God but esteemeth all common as an Oxe devoureth the Stover 45. Therefore the Anger of God floweth up in him so that he breaketh not off his willing from the Earthly and entereth not into Repentance from his Evill or Wickedness And therefore cannot his heavenly part become partaker of Gods Body while he cannot make the Essence of the heavenly Part stirring 46. Moreover he hath also no Mouth to receive the Body of God for the Mouth lyeth shut up in Death in like manner also the Earthly part receiveth Christs Body but according to the Anger 's property according to the Dark-worlds property for the Testament must stand firm 47. In like manner also in the Baptisme as the Souls Essence is in Substance so also it enjoyeth Gods Covenant better a totall wicked Childe should not be baptised and that a wicked Man in his Sinnes without conversion should not touch Gods Testament for it bringeth them BOTH only power to Perdition 48. For Gods Covenant becometh stirred and that goeth never away without Fruit God worketh in his Covenant according to his Word As the Soul is which stirreth the Covenant so is also the Medicine or Physick in the Covenant and in such a Power the Spirit of God worketh in Love and Anger 49. For it is the Spirit of Every Life and likeneth or appropriateth it self to Every Life it is in Every Thing like as the Things will and property is for one Property receiveth the other what the Soul willeth that willeth also the same into which the Soul turneth it self It is all Magicall whatsoever the Will of a Thing willeth that it receiveth 50. A Toad taketh only Poyson to it self when perhaps it sitteth in the best Apothecaries * Or sweetest Balsom Medicine The like also doth a Serpent every Thing taketh its own property into it self 51. And though it eat the Substance of a good Property yet it Maketh all in it self to its own Property If a Toad eat Sugar yet the same becometh Poyson in it Even as the Devill was an Angell but when he willed nothing that was Good then his heavenly Substance be came to him hellish Poyson and his Evill Will continued Evill at one time as at the other 52. Thus is our Life highly to be considered what we would doe or what we purpose we have Good and Evill in us into which we frame our willing the Essence thereof becometh stirring in us and such a Property we draw also from without into us 53. We have both Mysteries the Divine and the Devillish in us from both the Eternall Worlds and also from the outward World what we make out of our selves that we are what we awaken in us that is stirring in us if we lead our selves to the Good then Gods Spirit helpeth us 54. But if we lead our selves to Evill then Gods fierce Wrath and Anger helpeth us What we will of that Property we get a Leader and thereinto we lead our selves And yet it is not the Deities Will that we perish but his Anger 's and Our Will. 55. And thus we understand the Fift Point How a Life perisheth and how out of Good an Evill Cometh to be and out of Evill a Good when the Will converteth or turneth it self about The Sixt Point The Ninth Chapter Of the Life of the Darkness wherein the Devils dwell what kind of Birth or Geniture and Source or Quality it hath 1. THe Life of the Darkness is against all and Every Life of the Light For the Darkness giveth fierce wrathfull and Enimicitious Essence and the Life of the Light giveth Love-Essence 2. In the Darkness there is in the Essence only a continuall stinging and breaking where every Form of the Essence is at enmity with the other an Opposite or Contraâ—ous Substance every of the Formes deny themselves to be evill and every one of them say to the other that it is Evill and contrary to them it is a cause of their unquietness and fierce wrathfulness 3. Every one of them think in themselves if the other Form were not then they should have rest and yet Every one is Evill and false whence it cometh to passe that all whatsoever becometh generated or born out of the dark fierce wrathfull Property is lying and continually lyeth against the other Formes saying that they are Evill and yet it is the cause thereof It maketh them Evill with its poysonous Infection 4. Thus are they all and lying is their TrUth * John 8.44 When they speak lyes then speak they from their own Formes and Properties and thus also are their Creatures Therefore saith Christ The Devill is a Lyar and Murtherer from the Beginning for Every Form desireth to Murther the other and yet there is no Murthering but the greater the Strife is the greater their Murtherous Life cometh to be 5. Therefore it is called an Eternall Death and Enmity where meer vain contrariety or opposition Existeth for there is nothing that can cease the Strife there is nothing can compell one only Form the more it is resisted or stopped the greater the fierce wrathfulnesse becometh like a Fire that a Man bloweth up or compresseth whereby it burneth but the more 6. So the fierce wrathfull Kingdome can be quenched by Nothing but barely by Gods Light or Love whence it becometh totally soft meek or sweet lovely and richly Joyfull 7. * Note And that also can not be for if the Dark Kingdome should be kindled with the Light the Light would have no root to its Nature and Property there could be no Fire Generated there would also be no Light also no Omnipotency but All a Nothing
we can kill the Hellish Poyson in our selves with Gods Power and sprout out from thence as a new Twig or Branch which the hellish source or quality cannot comprehend or touch 53. And although it be so indeed that the hellish fierce wrath is more known in one place then in another all according to the hellish Dominion where the upper dominion is mighty potent in severall places in the space or place of this World All according to the first kindling of King Lucifer as in Many places of the Earth 54. As also in the deep between the Starres and the Earth the Hellish properties are to be discerned there above other places where the inward fierce Wrath reacheth into the outward Principle where then there are severall distinct dominions of Devils as also of the other hellish Properties Where the fierce Wrath of God hath so vehemently kindled it self and now also burneth even untill the Judgement of God 55. †NOTE Every Man carrieth in this World Heaven and Hell in himself which Property soever he awakeneth that burneth in him and of that Fire the Soul is capable and so when the Body dieth and departeth the Soul need not goe away any whither but it will be cast home to the hellish dominion whatsoever Property it is of those very Devils which are of those Properties wait upon it and take it into their Dominion even till the Judgement of God 56. Though indeed they are bound to no Place yet they belong to the same Dominion and that very source or quality they have every where whithersoever they goe away yet they are in that same dominion and source or quality 57. For the Abysse hath no Place neither Time nor Space as it was before the times of the World where there was no Place so it is and continueth Eternally in the Abysse 58. And though indeed the Place of this World was given to Lucifer for a Kingdome for he was created therein yet he is now thrust out from Place and Space and dwelleth in the Abysse where Eternally he can reach no place of the Angellicall Kingdome and yet is shut up in his Kingdome into the Abysse where then he must bear Eternall Reproach as a Captive Prisoner 59. As men doe to a Malefactor which they put into a dark Hole or Dungeon from all things of this World where he must be bereaved of all worldly Joy and doings and bear the reproach of his breaking Bounds So it goeth also with the Devils and all damned Souls who lie Captive in the Dark Dungeon 60. Also they desire not to goe out because of the Great reproach of their abominable Form and Image and then whithersoever they happen to goe yet Eternally they enjoy no Good there is no refreshment among them but * Psal 49.14 lying in Hell as the Dead or Eternall hungry thirsty and fainting Ones and are only an Evill Poysonous Source or Quality 61. All is opposite and contrary to them they have only a thirst after Anguish and Malice or Wickednesse that they devour Eternally into themselves and generate Blasphemies against God and heap them upon themselves the more abominable and horrible they can make their Figure Shape or Posture to be the more they like it and the lovelier it is to them 62. Like Counterfeits Tumblers and Mummers that act fooles play who would alwayes fain be the Greatest Fooles they can invent and set themselves forth in the horriblest deformed manner that they can and have their Jollity and Joy therein thus they doe also Eternally in Hell and therefore they begin their Sport and Scene upon Earth 63. †Note As a Tyrant hath his Joy when he can torment Men and vapour or riot away their Sweat in foolish strange uncouth apparell gestures postures and behaviours and make fools of themselves So doe also the Devils in Hell 64. And the lascivious debauched Luxury in this World in strange bravery and insolent voluptuous Modes new Fashions and Apish Gestures are a right Type prefiguration and representation of the Hellish World 65. All strange uncouth behaviour Crisping and Curling Roaring and Ranting State Lostiness and Complement which proud Courtly man contriveth and inventeth and cloatheth his foolish * Himself Man therewith whereby he will be distinguished from the true Children of God these are prefigurations of the hellish World 66. For all his Trimmings and Dressings and Polishings his flattering and pranking complement wherewith they withdraw themselves from humility and lowliness is all a hellish Looking-Glasse for the Devils pride and State will be like none it distinguisheth or differenceth it self in this World 67. And Blinde Man understandeth it not how the Devil befools him and betrayeth him and thus only to deride and scorn God he represents and pourtrayeth his proud stately vizard that poor Man may doe as he doth and yet supposeth he is therewith finer braver and better then other Men whereas yet we all originally arise and proceed out of one only Body and Spirit 68. But in the presence of God and his Angels he is thereby known only for a Devils †Or Monster vizard and is before the Heaven an Abomination As Folly is in respect of Widome only an abomination so is also the flattering hypocriticall Pride and State an abomination before God and his Angels and in respect of the Noble Image yet the World cleaveth to this abomination whereby it declareth or maketh a shew and triumph of the perished corrupted Earthly Garment or Image 69. He that seeth a proud stately Man he seeth the heavy Fall of Adam a prefiguration of the hellish World a half Devill and half Man to whom the Devill hath a continuall accesse for he is the Devils Servant in this World for the Devill driveth or manageth his work with or by him 70. And that poor Man knoweth not and so goeth or entereth into the Devils Ministry or Service to his Eternall reproach He supposeth he is brave therewith and venerable or worshipfull but he is therewith in the presence of God as a Fool who putteth on strange Clothes and taketh the Beastiall Form on himself Further of the Sixt Point The Tenth Chapter Of the Four Elements of the Devill and of the Dark-world how a Man may know them in this outward World 1. THe First Element of the Dark-world and of the Devill is Pride or State the Second is Covetousness the Third is Envy the Fourth is Anger 2. These Four Elements doe alwayes continually hatch or breed a young Sonne forth which is called Falshood And that Sonne is also a reall Sonne of that perished corrupt Adam which he hath left behind him for a Lord of the World 3. Who is become King in the World and hath possessed the whole World he ruleth in all quarters in the Third Principle He that rightly knoweth this King he knoweth the four Elements of the Devill 4. For in the Dark-world these four Elements have the Totall dominion in
Pride in its Hypocriticall flattering Mantle cannot gâ—t the Power and Authority by Subtilty and Falshood then it must afterwards set up the Fourth Power or vertue which striketh with fists thereupon and raiseth Warres upon it 56. O how frolick is the Devill when his Four Elements thus rule then he supposeth he is yet Lord upon Earth though indeed he is Captive and yet the Beast Men perform his office well and so he therewith doth but reproach Men that they are and doe worse then he himself can doe 57. Thus these are the four Elements of the Dark-world in which the Devill supposeth to be a God wherewith he ruleth upon Earth with his faithfull Sonne Falshood which first is the Smugge Kitlin which before hand giveth good words and yet watcheth continually upon the Mouse if it can but once catch it O how brisk and Jocund it is when it can bring the Roastmeat to the Devill 58. With these Four Elements is Man surrounded and hath them in the false Kings Land and Country for his Lodging They Shoot him at an houres to the Heart and would Murther his Noble Image 59. He must continually be in Strife against these For they are with and in him as in a Lodging They stand alwayes upon him And would Murther his best Jewell 60. If but one of these Four Elements have power and Authority to qualifie or operate in Man then that One kindleth all the other and instantly robbeth Man of his Noble Image and maketh out of it a vizard of the Devill 61. And none can with truth say who letteth these Four Elements have power and authority to qualifie or operate that he is a Man for he qualifieth or operateth in the Devils property and is an Enemy of God 62. And though perhaps the Devill cloateth him with the flattering Hypocriticall Mantle so that he can give good words and knoweth how to behave himself finely that a Man supposeth he is a Childe of God yet for all that he is no Man so long as these four Elements lead the upper dominion 63. But he is a Devillized Man half Devill and half Man till he maketh his measure full and then he is a Totall Devill in Mans Form or Shape 64. * NOTE Therefore let every one learn to know what kind of Properties rule in him if he find that these four Elements or but one of them rule in him then he hath time to draw into Battle against it or else it will not be Good he should not dare to comfort himself with the Kingdome of Heaven 65. Only let him not suffer the Devill to cast the flattering Hypocriticall Mantle about him as is done now adayes when Men live in these four Elements and doe but finely tickle themselves with the Sufferings of Christ that must be this wicked mans Cloak and Covering 66. The deceitfull Man might hold his dominion if he did not thus tickle himself with Christs Satisfaction Oh how the Glistering Hypocriticall Mantle of Christ will be pulled off from thee and then Men will see the Whore of Babell standing with the four Powers or Vertues 67. It is not only Comforting will doe it but hinder and resist the deceitfull Man that he may not be Lord in the House he must not have the Dominion but Rihhteousness Love Humility and Chastity and a continuall willing to doe well 68. Not in Pride Covetousness Envy and Anger but in Humility in well-doing with a good heart not dissembling and giving good words but in DOING It must be DOING 69. †Note To withstand the Devils willing to be satisfied with a little in patience to shut up himself in hope upon God to withstand the four Elements of the Devill and to take in * 1. Humility 2. Meekness 3. Patience 4. Love Gods four Elements which are Humility Meekness Love or Mercifulness and Patience in Hope these are Gods Elements these a Man should awaken or stirre up in himself and therewith continually strive against the †1. Pride 2. Covetousnesse 3. Envy 4. Anger Devils four Elements 70. Man must here be in Strife against himself if he will become a heavenly Citizen he must not be a Lazy Sluggish Sleeper in Eating Drinking Gourmandizing and Drunkenness only to fill his Belly whence the Devils Elements begin to * Labour and bring forth fruit qualifie or operate But he must †1 Pet. 5.8 be Temperate Sober and Watchfull as a Souldier that standeth before his Enemy 71. For Gods Anger striveth continually against him he will have enough to doe with that to defend himself For the Devill is his Enemy his own perished corrupt Flesh and Bloud is his Enemy Gods Anger is his Enemy in himself and the whole World is his Enemy Wheresoever he looketh he seeth Enemies All which would rob him 72. Therefore it is striving that must doe it NOT with Mouth and Sword but with Mind and Spirit and not give over or leave off though perhaps Body and Soul should break to pieces and so then must God yet continue to be the Comfort of the Heart as King David saith * Psal 73.26 When Body and Soul shall happen to break in sunder then yet thou art my God the Comfort of my heart and my Refuge 73. And though a Man should see that the whole World were wicked yet if he doth think to be a Childe of God he must still remain stedfast 74. And though perhaps he should think that he were alone in this Path and that the whole World also should say to him Thou art a Fool and art Mad yet he should be in the World as if he were dead and should have that said by the Devill who is his worst Enemy 75. And he should depart no whither but think or Consider that in his purpose he pleaseth God and that God himself in him is his purpose That he will deliver him from the Devill and bring him into HIS Kingdome AMEN THe 18. of April 1639. The Second Translation of this Book into Low-dutch was finished out of Three different Copies One of which was by Herr Michael von Endern compared with Jacob Behme's own Copie and found very Correct And Englished out of that Nether-dutch Copie compared also with a High-dutch Copie in September 1657. Den Oversetter Den 27. February 1638 Aen alle Kinderen van de Edele SOPHIA DEes Pen was noyt soo stout in seven volle Jaren Dat sy dorst grijpen aen dit diep gegront Gewas Om uyt't Hoogh-duyts in ons Lief Moeders-taal te baren Maar nu heeft Sy't vol-brach in veert ien-dagen ras Daar voor Zy't NIETS tegen't geschapene en Al Zijnde Alles in Alles NIETS en AL en't Gonigh Goeth ghepresen Door De Ecuwighe wijsheijt Sophias gheslacht met Siel Beeldt Geest bereyt Het Guwigh EEN will on s van't blindt ghesicht ghenesen Dat wy doorts mogen Sien Gods groote Of Verborgentheyt Heymlijkheyt SONNET Op den In-hout van dit Tractaat Op't I. en II.
Cap. Het I. Punct HOogh-Schools-vernuft ghespits u is wat Groots bevolen Ghy Soeckt in d' Ickheyt t' geen u steeds verborgen blijft Romt siet dit Schoon GEWAS tiids-perck u nu gerijft Hier is den diepsten Gront waar gaat ghy langer dolen Van 's werelds aenvang blijt dit Maar niet aen de Gelatentheyt aen d' Ickheyt verholen Daar door't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dat is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. Drie-Ses verstant veel Over-spel bedrijft De Liefd is gansch verkout ghy Zijt gheheel verstift Ach 't Lichaam is al 's ys van't hooft tot in de solen Op't III. Cap. Het II. Punct Hier kont ghy Sien hoe't quaat Sich met het Goet verdraaght Op't IV. Cap. Het III. Punct Oock Sathans Strijds-begin Sulckx van ons wort beklaaght Op't V. en VI. Cap. Het IV. Punct En hoe't EEN Euwigh Licht door Wereldts-drie Rompt dagen Op't VII en VIII Cap. Het V. Punct Hoe't quaat en't Goet verd wijnt en 't Een den strijdt behour Op't IX en X. Cap. Het VI. Punct Sier hier des duyvels Rijck Seer duyster woest en Rout Sijn Elementenvser den Mensch belaas Steeds plagen 1. Hooveerdigheyt 2. Gierigheyt 3. Nijdigheyt 4. Tooren Mede-Borger van dees drie vermenghde Wereldt Englished thus The Translatour of Jacob Behme's Great Six Points into Netherdutch The 27. February 1638. Dutch Stile 17. February 1637. English Stile To all the Children of the Noble SOPHIA THis Pen was not so bold to dare for Space of seven whole years To take in hand this Curious rare deep grounded BRANCH but fears To bring it out of th' Highdutch Phrase into our Nether-dutch Mother Tongue But hath now finished that Race in time fourteen Dayes long For which the GOD. Who is the Abyssall incomprehensibility where Nothing appears manifest or Revealed And yet is All For he is all in All and by him and from him and for him are all things NOTHING and the ALL the Only GOOD be prais'd By The Eternal Wisdome Sophia's children with all Soul Image Spirit rais'd O that Th' Eternall ONE would Cure our blinded Eyes and Sight That All might henceforth See most sure Gods Hidden secret Treasure in our Souls Mysteries aright Here followeth another Sonnet translated out of the Netherdutch into English A SONNET Upon the Contents of Jacob Behme's Great Six Points The I. and II. Chapter the I. Point REason of th' Schooles on Pinnacle Great things here proffer'd are You Seek i th' Tabernacl ' of Self they 're hid for all that care Come see this fairest BRANCH or Sprout the Pitch of Time requires Here is the deepest Ground throughout where long stray your desires From th' Worlds beginning 't hath remain'd from But not from RESIGNATION or Self-denyall SELF still withdrawn quite That th' Vnderstanding is not gain'd of th' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. M.DCLXVI SIXES THREE aright Love is became quite cold and Dead ye are now stiffe and chill The Body is as Ice from th' Head along down to the Heel The III. Chap. the II. Point Herein you may see how Evill doth with the Good unite The IV. Chap. the III. Point How Sathan's Strife begins and will be by us wailed quite The V. and VI. Chap. the IV. Point And how the ONE Eternal Light Through THREE Worlds doth appear The VII and VIII Chap. the V. Point How Evill or Good vanish quiete and th' One keeps field i' th' Rear The IX and X. Chap. the VI. Point See here the Devils Kingdome and how Dark Wast Cold it is His Elements * FOVR how Each to Man perpetuall Torment is Your fellow Citizen of this Threefold mixt World Gods Four Elements are 1. Humility 2. Meekness 3. Patience 4. Love The Outward Worlds Four Elements are 1. Aire 2. Earth 3. Water 4. Fire * The Devils Four Elements are 1. Pride 2. Covetousness 3. Envy 4. Anger A Brief Exposition or Small Book of these SIX Points Viz. I. Of the Bloud and Water of the Soul II. Of the Election of Grace or Predestination of Good and of Evill III. Of Sinne what Sinne is and how it is Sinne. IV. How Christ will deliver up the Kingdome to his Father V. Of the Magia what the Magia is and what the Magick Ground is VI. Of the Mystery what it is By Jacob Behme Otherwise the Teutonick Philosopher Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. The Preface THe highly Pretious Knowledge is not attained unlesse the Soul have once overcome in the Storm and beat down the Devill and so hath attained the victorious Garland or Crown of Triumph which the Most blessed Virgin Chastity Sets upon it as a Badge of victory and a token that it hath Overcome in its Dear Champion Christ for then this Wonderfull knowledge riseth up yet with no Perfection The First Point Of the Bloud and Water of the Soul 1. ALL whatsoever is Substantiall and palpable is in or belonging to this World Now since the Soul is not a Substance or Being in or of this World therefore its Bloud and Water is not a Substance in or of this World 2. Indeed the Soul together with its Bloud and Water is in the outward Bloud and Water but its Substance is Magicall for the Soul is even a Magick Fire and its Image or Form is generated in the Light in the power of its Fire and Light out of the Magick Fire and yet is a true Image in Flesh and Bloud viz in the Originall thereof 3. As the Wisdome of God hath a Substance and yet the Wisdome it Self is no Substance So the Soul together with its Image hath a Substance and yet the Soul is only a Magick Fire but its Sustenance or Preservation is from its Substance 4. For as Fire must have a Substance if it must Burn so the Magick Fire of the Soul also hath Flesh Bloud and Water for no Bloud could be if the Tincture of the Fire and Light were not in the Water which is the Ens or Life of the Wisdome and that hath in it all the Formes of Nature and it is the other or Second Magick Fire 5. For it affordeth all Colours and out of or from its Forme the Divine Power goeth forth in the Meek Substance of the Light understand according to the Property of the Light And according to the Property of the Fire it is a Sharpness of Transmutation or alteration and can drive on every thing to its highest Pitch or Degree though it self be no * Corporeall living Spirit but the highest ENS 6. Thus also it is Such an Ens in the Water and driveth forth therein both the Property of the Fire and of the Light together with all Powers of Nature Where then it turneth the
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
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
purpose Note Note what the Council of God is 3. But Reasons meer thinking is not the Ground God needs not Consult with himself about any thing for he himself is the Councill the high out-flowing Names of the Powers viz the Wonder-doing Word is the Councill of God 4. There is also no manner of predestinate purpose concerning any thing For the Originall of all things Lyeth in the IDEA in an Eternall Imaging not like an Imaged Substance or formed figured thing but in a perpetuall constant enduring Imaging where Gods Love and Anger viz the two Centrall Fires of the Powers stand in a continuall Love-wrestling There in such wrestling of the Powers the Wonder-doing Word Imageth it self in Figures which are meer Objects Representations or reflex Images of the holy Names and Powers and they are called the IDEA 5. On the other side the Powers of the Eternall Nature also Image themselves according to the Kind and Manner of the Formes to the Fire viz in a Dark Sharp Hard Fierce Wrathfull prickly Stinging Bitter Anxious Fiery and Cold Manner or Kind which are * Note not Creaturall but an Imaging of the Powers in the NEIN or No that is in Gods Anger And yet are continually pressed or penetrated through and through with the IAH and with the Centrall Light and changed into a Love-Sport or Scene after the Manner and Kind as out of an Evill thing a good thing out of a †Spoken by way of Similitude Damned Soul or Angell a Good Holy Angell cometh to be 6. Such Imaging of the IDEA hath indeed been from Eternity where the Spirit of God hath seen all things aforehand what there should and could come to be when such Imagings should be brought into a Creaturely Manner and Kind yet it cometh not from a divine Consultation or Determination of the Holy Name but that existeth in the out-flown free-Will according to both the Centrall-Fires of the Power where the Powers doe * Do form or make and figure Create and Image themselves 7. The Own Will Imageth it self in the NEIN or No viz in the fierce wrathfull Fires kind And the IAH or †Or out-breathing out-speaking of the Unity Imageth it self in the Light and both these Figures stand in one only Ground in one another 8. In the IAH standeth the Holy Name of God And in the NEIN or No standeth the Name of Gods Anger And there the IAH in the Name of the Divine Love wresteth with the NEIN or No that is with the own out-flown Wills of the own receptibility for the Victory and yet it is no other then a Love-Sport or Scene 9. For the Light presseth through the Imaging of the Darknesse whereby the Imaging is set into a richly Joyfull Triumph and thus there is an Eternall overcoming of the DRAGON in Gods Anger and yet it is no other then a Sport or Scene of both the Centrall Fire-wills and here is the predestinate Purpose of God which the Scripture speaketh of and yet it standeth in the Own Will 10. God in as much as he is and is called God hath need of No Figure but the Powers are necessary for the Overcoming or Victory 11. And here is also the Ground of the Devill shewing how the own Will viz the NEIN or No hath striven in an Image-like Manner or Kinde against the IAH and is departed away from the IAH and hath severed it self off into own-self-Moving and is become a Devill viz an Enemy against the IAH and is entered into own Image-like Dominion 12. In this Ground we also rightly see how MICHAEL hath striven against this DRAGON and the Imaged false Will in which false Will yet in the beginning the IAH viz. the Holy Name was when it or * The Imaged false Will they were Angels But the own Will of the Centrall Fires own selfe 's receptibility severed it self from the IAH in it self and therefore by the IAH in the Name MICHAEL it became thrust out 13. This is also to be shewen in the Scripture by the Prophet †Or Micaiah Micha and also by King Saul * 1. Sam. 16.14 15 16 23. Where an Evill Spirit from the Lord was Entered into Saul †1 King 22.8 11 23 24 25. And also into the Prophet Zedechia and his Companions * 1 King 22.20 21 22. Also the Lord said Who will perswade Ahab that he go up and fall at Ramoth Gilead And the one said this and the other that then went a Spirit forth and Entered before the Lord and said I will perswade him The Lord said to him wherewith And he said I will goe forth and will be a false Spirit in the Mouth of all his Prophets He said thou wilt perswade him and prevail goe forth and doe so 14. That very Lord was the Anger of God which burned over Israel as is to be shewen in many places of the Scripture especially in Moses and in the Prophets that he threatned them in his Fires-Might that he would devoure them 15. Thus we now understand in this Ground rightly that such pouring forth of Gods Anger cometh out of such a foundation for in the Holy Name of God viz in the Center of the Light there is no Anger-Will but meer †1 Joh. 4.8 16. Love which is God himself 16. But in the NEIN or No that is in the Fires-Might exist such beames of Anger and those are the Evill Spirits with Saul and in the false Prophets and also in the Strife of Babell in the Sects in regard of the * Note Note Opinions in Religion wherein Men doe not meerly purely or sincerely love God and cleave only to him but will doe no other then run on in Art and Reason and thereupon doe rise up such Fountains or Sources of Errour from such Contentious Spirits and forth out of the fiery Soul which is broken or sprung forth out of this Ground of the Eternall Centrall Fire and come into a Creature 17. These Sources or Qualities are meer evill Spirits from the Lord of Gods Anger broken forth or Sprung from the own Will of own self receptibility and are right HERETICKS HERETICKS viz out-sâ—ewed out-cast or Reprobat Spirits as they call themselves one among another whereby men see that they also nothing else but strive for the Victory of the †Patrons or Opinions Images and would continually overcome the Holy Name viz the out-flown Word of God in the Letters for they nothing else but strive about the Letters after that way and Manner as the inward Strife is and comes to passe between the IAH and NEIN or No that is between the two Eternall Principles 18. And in this Strife hath the holy Name JESUS sunk it self down into the Humanity that it may over-power this Source of the DRAGON and of Gods Anger and Release or Redeem Poor Man from the Will of the NEIN or No and so now he ruleth in this Strife over all
fierce Wrath of the hellish Foundation 7. For there are alwayes two Kingdomes in the Four Elements understood First according to Gods out poured Love and secondly according to his Anger Yet they dwell only in the part of the Anger â—nd are locked up in the Eternall Night and are not able to touch the Good Power of the Elements 8. But whatsoever floweth out of the Astrum or Constellations and Imageth it self together into Substance therein they can indeed dwell with which Substance WITCHCRAFT is * Querie the other place performed 9. There are indeed some Powers in which the holy Power of the Centrall Fire of the Light is together flown forth which are totally contrary to the Hellish Foundation But in Man there is Evill and Good together and the Good holdeth the Evill captive and pressâ—th through and through the same so that it can have no full Effect therein unlesse it be so that Mans Will with its authority and power doe change the same or that it become changed per Turbam Magnam by the Great Turba that a Moving of the fierce Wrath cometh into a Thing so that the Moving of the Evill exceedeth the Good 10. Their Habitation is a Den of Lyes a Throat or Jawes of Eternall Perdition an Imaging of Phancy with a false Light wherein this Den through their Imagination Imageth to it self a Light out of the Centrall Fire which standeth in no * Or Principle Ground and toucheth not the Majesty of God Which as soon as ever the Name of God therein became broken or Misused did eâ—tinguish as is to be understood of Witchcraft 11. This Extruded or Thrust out Dragon or Throat and Jawes of the Hellish Foundation is Not it self the Centrall Fire of the Eternall Nature but a receptibility of it self viz an Efflux from the Fire As the Smoak and the Fire are two Substances and yet come out of one only Ground thus †The Dragon it is but a Substance of fierce-wrath as the Smoak which proceedeth from the Fire 12. Therefore †it is totally severed asunder from God as the Smoak from the Fire and yet receiveth or conceiveth from the Centrall Fire of the Eternall Nature Power and Strength for therein standeth its Life but its Will and Longing or Lust resembles it self to the Smoak out of the Fire 13. For †its Nature-Fire in its Creaturall Essence is burning but in the Substance of God it is One Temperament with the Centrall Love-Fire of the Light The cause of the Fire is changed into the Light but in the Den of the Dragon or Throat and Jawes of the Hellish Foundation there are the Properties in their operation Manifest 14. * NOTE The Hellish and the Heavenly Foundation are to one another as Day and Night and they are near together yet the one comprehendeth not the other also the one seeth not the other in its Essence for whatsoever in God is a Love-burning the same is in the Hell an Anger-burning 15. This Hellish Den presents it self sometime in severall places through the Elements Especially in the Earth as also in the upper Dominion or Region where the Fire-Darts or Thunder Bolts are discerned partly from great Cold partly from great Heat Especially in Great Wildernesses or Deserts and where there are Great †Or Concaves Clests in the Earth wherin the highly Damned Spirits doe inbabit or dwell as also the Highly Damned Soules of Men where the Evill Spirits themselves doe tremble and are horribly terrified for it is the Burning Hole or Hell 16. Otherwise their right Foundation at present is not totally Manifest and they must expect yet a greater Judgement The SUN and the Water holdeth or keepeth their Dominion yet Hidden That it cannot totally become manifest Till AT the Day of Judgement But only in the Properties in themselves it is Manifest therefore the Devils themselves doe Tremble and are horribly terrified at or FOR the Day of Judgement 17. Understand this rightly thus God in the Foundation of Hell is a Nothing For in that he is not flowing forth according to his Love he is indeed yet in himself as to the Hellish Foundation he is a Nothing according to the Love 18. Thus also the Hell in God is a Nothing It is indeed yet the Light apprehendeth it not They are one to the other as Death and Life each liveth and willeth in it self and both of them are as Something and Nothing 19. God in the Light is a Something and in the Hell a Nothing For the Eternall Vnity is only a Substance and Power in the Light and the Lye is only in its own self receptibility a Substance and Power 20. Therefore doe the Devils stand in so Great Shame and Reproach because they are so near God and yet cannot possibly attain him and this is also their Anguish-Source Pain or Torment The Fourteenth Question What is the Office of the Devil in Hell No Answer here The Fifteenth Question Hath the Foundation of Hell taken a temporal Beginning or hath it been from Eternity Or how may it subsist Eternally or Not Answer 1. THe Foundation hath been alwayes from Eternity yet not in such Manifestation or Revelation For Gods Anger hath indeed been from Eternity but not as an Anger not Image-like or out-flown but as the Fire lyeth hid in Wood or in a Stone till it be awakened 2. The Awakening or Kindling or the Den of the Dragon did in the Fall of Lucifer take its beginning viz in the Created or Creature where the own Will viz the NEIN or No turned it self away from the IAH 3. Yet being such an awakened Ground is broak forth or sprung out of the Eternall Foundation and hath an Eternall Will therefore this Foundation cannot possibly passe away or cease unlesse the Creation totally cease and become Nothing and that the Eternall Nature in own-self receptibility Extinguish and if that should come to be done then would also the Skill Knowledge and perceptibility as also the Kingdome of Joy and Triumph Extinguish 4. Which cannot possibly be For there must be TWO Eternall Beginnings or Principles one in another that the ONE in the OTHER may become known and perceptible and that the Holy Angels and Souls together with all heavenly Creatures may praise God and exult or Triumph for or because of the Good that they doe not dwell in the Evill and must NOT NEEDS be Evill 5. It must The Authour Jacob Behme wrote no further here that is yet come to hand but these 15. and all the rest of the 177. Questions and many more are answered at Large in his other Writings in them is set down satisfactorily the ground to answer whatsoever CAN be asked The Translation into Low-dutch was begun in the Middle of October 1639. and finished the last of that Month. Meditatie des Over-setters over het on-vol-eyndighen van dit heerlijcke Tractaat van de 177. Vraghen GHy eeuwigh Niets en Al ach Eenigh
Eeuwigh Wesen Ghy geeft on s swacke Eeu een laaf-dronck om genesen Laas Adam Kranck en Oudt Snackt naar dees Medicyn Ey in den Laatsten noot u trost laat hem by Zijn Den aenvangh Soeckt het eyndt den tijd will haast verloopen Wy hebben goedt noch geldt om Oly on s te Koopen Den bruydigom nu Komt ey Siet on s Lamp gaat uyt Vyt Zions Soete Stroom laaft Heer u Lieve Bruyt Ach Siele Zijâ— ghetroost ghy Klaaght ick weet u reden 'T is om des Authours draat te vroegh is af-ghesneden Maar soo ghy wel bedenckt sijn naar-ghelaten Schat Ghy vindt naar Christ geen Eeuw die soo veel heeft ghehadt Ich weet u dorstigh hart wenst dees fonteyn te Smaacken Doch 't uyterlick vernuft Kan hier niet toe-gheraacken Maar een ghelaten gheeft die met God inqualeert Wordt vande Ickheyt niet belet noch gheturbeert Die in ghelatentheyt Sich worpt in Gods ebermen Met den verlooren Soon valt hy in 's Vaders ermen Die geeft hem't Bruylofs Kleedt en set hem aen Sijâ— dis En deelt hem alles mee 't geen in Sijn wooningh is Ach Ghy belust ghemoet hoe garen Soude ghy weten Al 't geen hier wordt gevraaght en voor u Zijn Secreten Maar volght des Auteurs Raat en worpt u in Gods Will Treedt in gelatentheyt houdt u den Geest Gods still Hy die de diepten Gods door-soeckt sal u verklaren 'T Geen onse Auteurs Pen voor-nam te openbaren Geen diept ' en is soo diep geen hooght ' en is so hoogh Die niet bereyckt en wordt van't Al-door-siende oogh Al-heeft Gods diepe Geest dit instrument versieten Daar-door en heeft dien Geest het weten niet vergeten Hy weet in wie hy wil 't geen yeders Eeuw is nur Door 't quaadts in-ons alleen Sijn weten wordt gestuc Maar is' t dat Christi Geest in u magh ruymt verkrijgen Al-'t geen u dan is nut Sal hy u niet ver swijgen Soo wijt de Geest Gods gaat soo verd ' wilt hem naar-gaan En daar by stille staat wilt daar oock blijven staan Op 't uyterlijck vernuft wilt u gans niet vertrouwen Nock op't Subtyl begrijp u fundament niet houwen 'T is wel een edel dingh al 's 't met Gods wil ver-eent Wanneer't gelijck de Heer tot 't laaghst sich verkleent Maar soo 't in eygen wil met Lucifer wil vliegen Soo sal't Sijn eygen nest verraden en bedriegen Dâ—ar heeft den moord-geest haast in Cain d'overhandt En dan drijft Esauws nijt den Iacob uyt het landt Siet is u Geest belust tot dese diepe gronden Soo geeft het gauw besluyt geen ruympt tot Kloecke vonden 'T Heeft 't eeuwigh goedt behaaght door dit Slecht instrument Te maacken onse Eeuw Gods heymlijckheydt bekent Al-is sijn's levens draat voor-ons te vroegh gebroocken Dien Geest blijft even-wel die door hem heeft gesproocken Gods Tempels-deur staat op Sijn heymlickheyt hy Siet Die uyt de yetsheyt gaat en falt geheel in 't niet Oock heeft des Auteurs pen meest al dees hooge vragen Soo hier en daar vol-daan dies ons niet staat te Klagen Sijn werck door-Leest mec vlijt soo vindt ghy't al en meer Doch laat u Oogh-Wit Zijn tot Gods Lof prijs en eer Mede-Borger in de drie vermenghde-Wereldt EYNDE This Nether-dutch Meditation is in English thus In English thus A Meditation upon the Not finishing this Glorious Treatise of all Jacob Behme's Answers to the 177. Theosophick Questions ETernall Nothing and yet All thou Substance only One Giv'st our weak Age a Cordiall reviving Potion For which the Sick Old Adam gasps Med'cine Spirituall Lord in his last breath streights and grasps give him thy Comforts all Now the Beginning Seeks the End the Time will soon be run We have no Money nor to vend to buy us Oyle undone We are the Bridegroom Comes we see 't our Lamp is going out Of Sions living Streames and Sweet to thy dear Bride pour out My Soul be of good cheer you sigh and grieve I know and why Because the Authours Threed of Life is cut so suddenly But if you doe consider well his Treasure left behind No Age since Christs that Books can tell by far so much did find O thirsty Heart thou fain would'st tast the inward Fountain Spring All outward Reason though thou hast it cannot thither bring But a Resign'd meek Spirit which with and in God doth Act Cannot be hindred from its pitch though Self and Hell Compact He that in Resignation into Gods Mercy casts Himself humbly with the Lost Sonne t' his Fathers Armes he hasts Who puts him th' Wedding Garment on him at his Table Sets Who then partakes all thereon and all in 's house he gets O dearest longing Minde how bent and eager ar't to know All that in these Questions is Meant these Secrets highly Low This Authours Councell but observe sink down into Gods Will Deny thy self and God to serve t' his Spirit in thee hold still Then that which Searcheth all the Deeps o' th Deity will tell What ere our Authours Pen that sleeps intended to Reveal There is no Depth so Deep can be no height at all so high But eas'ly we in us may See with that All-seeing Eye Although Gods deepest Spirit hath worn out this Instrument 'T hath not thereby forgot the Path or knowledge from us rent It knows in whom it will ev'n what for ev'ry Age is fit But evill Thoughts in us are that which stops this knowing it But if the Sp'rit of Christ may get a place to work in thee All that is profitable it shall not concealed be Then just as Gods Spirit doth go so far go after it And where it standeth Still also stand thou then Still with it On outward Reason doe not thou at all i' th least rely Nor unto Sublime Wit doe bow that thy Foundation lye Thereon though Noble thing it is united with Gods Will And like the Lord descends to this the Emptiest Heart to fill But if in own-self will 't be prest to fly with Lucifer So 't will betray its Towring Nest and ruine it for Ever And there the Murthering Spirit hath then in Cain the upper-hand And Esau's Envy doth so when 't drives Jacob out o' th Land But doth thy Spirit long to reach after these Searchings deep Then give no way for Lust to teach it s wise conceits to keep 'T hath pleas'd the Most Eternall Good by this slight Instrument To make his Mysteries our Food and known to our Content Though his wish't Threed of Life from us hath too too soon been broken The Sp'rit in us remains still thus which so by him hath Spoken Gods Temple Door i' th Soul stands Oap his Mysteries he seeth Who out from Something bends his Skope and into th' Nothing fleeth The Authours Pen also hath Most yes all these Questions
with vanity yet its Will should come clearly before God that it might begin to work in its Will and afterwards also daily mortifie the Vanity of the Flesh 26. So very firmly must the Will of the Soul together with the desire be directed to God that it say with Jacob when he wrestled with God the whole night LORD I will not let thee goe unlesse thou blesse me Gen. 32.26 27. And though the heart as it were fainteth staggereth and doubâ—eth and all manner of hinderances fall in yet the Will must continue standing and firmly Image imprint or apprehend the Grace and resolve not to depart from it 28. And though the Devill driveth the Lust of the Flesh aloft at which the Soul is terrified and thinketh it is therefore cast out from God yet the Will should then hang to the Grace as a Child to the Mothers Breast and Continually strive against the Devill and his desire in Flesh and Bloud till at last it prevaileth and in the Spirit of Christ overcometh the Devill and then afterwards he will find and see great Wonders in himself and will know that it is true that there is such great Joy in Heaven concerning a Converting Soul more then for Ninety Nine righteous which need not such repentance Luke 15. 20. Therefore whosoever will pray aright must firmly Imagine or resolve that he will come to the Grace and Salvation and certainly attain that which he prayeth for 30. Therefore also his Prayer should be so directed that it runneth not contrary to the Ordinance of God but should think and resolve that in his Prayer he will co-work with God As the Wood of the Tree co-worketh with the Trees power so also should the desire only work with Gods Power Else its Prayer is only a working in the Shell or Bark of the right Lifes Tree for it worketh therewith only outwardly in the Elements and NOT inwardly in and with God 31. But he that prayeth aright worketh inwardly with God and generateth or bringeth forth outwardly Good Fruits as the Tree bringeth forth its power and letteth it self be seen with the Power in the Fruit and so also the true divine Power in Man letteth it self be seen outwardly with or by Good Works and Vertues 32. Else there is no Faith there unlesse the Work follow Else the Prayer is but dissembling Hypocrisie and maketh only an outward form and reacheth not the Place or City of God This I would not Conceal or forbear to intimate to my good Friends and fellow Brethren in Christian Love out of my little Cabinet-Treasure as a Christian Information how a Man should be prepared to Pray And though I know that they themselves stand together with me in such a Work and are capable and partakers of the Gift of the Holy Spirit yet I would in this and the following Prayers somewhat refresh my self with them and out of my Power and Gift declare and impart the Grace of God to them as one Light kindleth another so also one Gift of God kindleth the other that we might refresh our selves together in One Love which is Christ in us all and I also thus enjoy of your divine Gift that together may take growth into the Praise of God and bear much Fruit. And would have these following Prayers written for Every day in the week wherein then a Man may therewith fit his particular State according to his occasion only for the Stirring up and awakening of the Good Gifts which before-hand are in you all Not to begin once more from the Ground and Beginning of Christian Teaching but for an Exercise and awakening And so I commend you all into the working Love of Jesus Christ and my self into your Brotherly and Christian Favour An Introduction How a Man should prepare himself to such Order Ordinance and Exercise to right Praying Christian Loving Reader 33. RIght Praying is in right Earnest Sincerity and it must be earnest else it availeth nothing in the Presence of God For if we will rightly Pray then we must think no otherwise but that we stand before Gods clear and bright Countenance before the holy Trinity and before the Quires of his holy Angels 34. And that God in our Prayer proveth our Soul Spirit and Heart and beholdeth our Will totally most inwardly whether it be totally inclined to him whether the Will have totally given it self up to him 35. And if that be so then He toucheth the Will with the Power of his holy Spirit and rouseth it that it may become rightly desirous and hungry after the Grace so that then he beginneth earnestly to go OUT from self and presseth or penetrateth INTO Gods Compassion Pitty and Mercy 36. For in own self Power the Will is too too weak but when the Divine Power toucheth it then it becometh awakened so that it becometh fiery and rightly desirous in which desire God himself worketh and then Man Speaketh rightly with God and God speaketh operatively with the Soul of that Man 37. Such Speaking or Working is nothing else but that the poor Soul eateth of Gods Mercy which he hath turned to us again through the Death of Christ and quickneth or refresheth it self with the Balsame of divine Love in Christ wherein it becometh Strong against the Temptation or Assaults of the Devill 38. For the Divine Hearing is the Grace-Power which God hath in the Name JESUS introduced into the Humanity again and opened again to us ALL an Open Gate to his hearing whereby we can hear God Speak operatively in us how he inspeaketh or inspireth his Mercifulness into us through that opened Grace-Gate and on the other side the Soul speaketh through the same open Gate in it self with God And becometh in such inspeaking or inspiration fed and quickened from Gods out-speaking also enlightened and renewed 39. For it eateth of the oui-breathing of God that is become MAN viz the Flesh and Bloud of Christ after that kind and way as an Hearb eateth the Suns Power and Vertue in it self whence it is tinctured and balsamed and becometh good so that it groweth and blossometh so also the Soul from the divine Sun whence it becometh full of Light and powerfull 40. This now is the profit fruit and benefit of right praying which profit or benefit no outward Mouth and no Will averted from God can attain but only the inverted which totally giveth it self up to God 41. Now if any would have this done then must the Will turn away from all other Creatures and from all Earthly things and nakedly stand before God that the Work or Frame of the Creatures or of whatsoever it will pray for from God in Temporall things may only follow after in the Flesh and stand behinde the pure Will that the pure Will may bring the Necessities of the Body before God and that the Flesh it self may NOT co-work with its Lust else it bringeth earthly Lust into the divine Soulish working 42. Therefore there belongeth alwayes to right
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
made a shew of and exposed to open view in triumph that therein Praise might exist to the Honour of God and that the Eternall stable Immovablenesse might become known in the Mortall 55. Thus Reason becometh Answered to its First Question in that it supposeth all things are done by * Guesse Chance and that there is NO God seeing he suffereth the Honest and Vertuous to be in Pain Anguish and Tribulation and bringeth them in the End to the Grave as well as the wicked so that it appears as if God did not regard any thing or as if there were no God being it neither seeth knoweth nor perceiveth Him 56. Therefore it is said to it that it in its own Life is only an Object of the right Life and if it findeth in it self no hunger nor desire after that from whence in the beginning it is existed that in its Life it is only a folly and a †Or Looking-Glasse Play or Scene wherein the Wisdome bringeth its Wonders to passe 57. For * Viz Wisdom it seeth also in the wise according to the outward Nature such a Folly and seeth how God forsaketh that very Folly of the Wise that it must stand in Shame and Reproach before the own-self willed foolish cunning suttlety which yet knoweth not its End 58. Therefore the foolish Reason supposeth there is no Deliverer and knoweth not how the wise Man in himself becometh delivered and released or freed from the inherited Folly through the Entring in of his own wâ—lling in that his own Will through the paining and Opposition of the wicked entereth into its breaking and into its willing-Nothing and sinketh it self down again into its first Originall viz into Gods willing and therein becometh New born or Generated anew 59. And that God is not profited or served by the Grosse Mortall Flesh that he should introduce deliverance into the beastiall own-self-willed Life but that to * God him the matter lyeth in this that the-own-self Will should break and sink it self down into God again and then the inward Good Substance becometh inclosed and Comprised in Gods willing and on the Mortall Body is so much the more pain laid that the own-self naturall Will may not enter again into the own desire to self-hood and lift up it self to be a Ruler over the inward Ground and so destroy the true Image of God 60. This the Earthly Reason understandeth not for it knoweth not how God dwelleth in it and whaâ— His. Gods Will and Substance is It knoweth not that God dwelleth through and through it and is so near it and that its Life is but a folly of the Wisdome through which Life the Wisdome manifesteth or revealeth it self that it might be known what Wisdome is 61. It s Will is gone out from God into the self-hood and boasteth it self of its own ability or power and seeth not how its ability is inceptive and finite that it is only a Looking-Glasse-Work through which Looking Glasse the Wisdome for a season beholdeth it self in the foolishnesse of the Wise and in the End through such paining of the wicked the folly as to the wise breaketh in that they begin to hate the frail corruptible foolish Life and to dye with the Reason and to give the Will to God 62. This the Earthly Reason holdeth for a folly especially when it once seeth that God also as to the wise forsaketh their Earthly Folly and lets the Body of such folly wherein the folly hath beheld it self without help to goe to the Grave Therefore it supposeth that this Man hath received no deliverance from God for if he hath trusted him then must his Faith surely have been false else he had indeed delivered him in his Life-Time 63. Also since it feeleth not its punishment instantly it supposeth there is no more in Earnest Seriousnesse and knoweth not that the †NOTE longer the more it incloseth or comprehendeth it self in folly the stronger will be the Source Quality or Torment of the Eternall pain in it self So that when the Light of the outward Nature breaketh from it wherein it hath for a season Prided and strutted in self-hood that then it standeth in it self in darknesse so that its false wicked own-self desire is a meer rough stinging hard sharp and opposite Will 64. It hopeth this Time upon an outward help and bringeth it self into pleasure of its Will and holdeth that for its Kingdome of Heaven but when the outward Light extinguisheth in Death so then it standeth in Eternall despair and looketh for no Deliverer more either round about or in it self 65. But the Wise * 1 Cor. 3.18 becometh to himself in this World a Fool and learneth to hate his folly which the Reason accounteth for Prudence and Cunning Ability and Parts thus must his Wisdome which the World holds for Folly be a Folly to Reason at which it is scandalized 66. And thus also God in the Wise hateth the foolish Mortall Life just as the Wise hateth it himself that the true divine Life in him with the Vnderstanding might rule and govern 67. And therefore with God there is no regard or trouble about the Mortall Body of the Wise for he compriseth or comprehendeth his divine Ens iâ—â—â—im in his Spirit and Will and leaveth the Body of the Folly with the foolish departure in its Grave till the Last Day till the Seperation of all and every Substance 68. And that the Reason understandeth not and therefore it is foolish Yet a Man should be a Man not according to the Folly but according to Gods Spirit and judge what is divine and not according to the Image-like or Imaginary Reason 69. For it is written whosoever †Gal. 6.8 NOTE buildeth upon the Flesh viz upon the Mortall Reason of own self-will he will of the Flesh inherit Perdition or Corruption 70. But whosoever buildeth upon the Spirit viz upon the divine Will and setteth his Will in the hope of divine Promise he will inherit from the Spirit the Eternall Life The Second Chapter Of the Mind Will and Thoughts of the Humane Life how they have their Originall from the Will of God And how it is an Object or Representation viz an Image of God in which God willeth worketh and dwelleth Reason Saith 1. SEeing the Mind together with the Senses or Thoughts is an Inceptive naturall Life which standeth in a Time and Fragility or Corruptibility how may it then in this Time be brought to the Super-sensuall divine Life Or how is the divine inhabitancy in this Life Answer 2. The Life of Man is a form of the divine Will and is come from the divine in breathing into the Created Image of Man It is the Imaged Word of the divine Skill and Knowledge but yet is from the Opposite breathing of the Devill and of the fierce Wrath of the Temporall Nature become poysoned so that the Lifes Will hath immaged it self with the outward Earthly Object
and yet but of ONE And where yet he is called the Eternall Power and WORD this is the Pretious and highest Ground and thus to be considered and understood 77. As the divine will includeth it self in a place to Self-hood viz to Power and worketh in it self and yet through its working goeth forth and Maketh to it self an Object viz the WISDOME through which the Ground and proceeding or descent of all things or Substances is Sprung forth So also in like manner know this 78. All whatsoever in the Substance of this World is soft meek and thinne that is flowing forth and giving forth it self and the Ground and originall thereof is according to the Vnity of the Eternity where the Unity perpetually floweth forth from it self as a Man understandeth that in the Substance of rarity or transparency viz in the Water and the Air there is no perceptibility or pain So far as that Substance is only and alone in it self 79. But whatsoever is hard and impressing as Bone Wood Hearbs Metals Fire Earth Stone and the like Matters therein lyeth the Image of divine Power and Motion and it shuts it self up with its Seperatour viz the Effluence of divine desire as a Noble Jewell or Sparkle of divine Power * Or before or in respect of or from as to the Grossness or drossiness 80. And it is therefore hard and fiery in that it hath its ground from the divine Inclusion viz where the Eternall ONE introduceth it self into a Ground of the Trinity to the motion of the Power and yet shutteth it self up before or from or as to the Efflux viz before or from or as to the Introduction of the own self willing of Nature And with the power of the Vnity worketh through Nature 81. Thus also it is to be understood concerning the Noble TINCTURE where it is most of all shut up with the hardnesse for the Unity lyeth †in the Tincture therein in a Mobility viz in a perceptibility of working and therefore it hideth it self but in the thin rarity or transparency it lyeth not in such perceptibility but is alike equall indifferent or pliable to all things 82. As the Water and Air is like or pliable to all things and is in all Things but the dry Water is the true Pearly Ground wherein the Subtile vertue or power of the working of the Unity lyeth in the Center 83. To OURS who are worthy of this hereby is signified that they should not trouble themselves for the soft without the fiery kind to seek the secret hidden Arcanum therein Vnderstand this hidden Secret Arcanum thus 48. That soft and thin or dense and rare of the Unity from whose Effluence it ariseth originally out of the Great Mysterie ex Mysterio Magno and is nearest or next to the Unity and on the other side that Noblest Ground of divine Manifestation or Revelation in power and working lyeth in the fiery hardness and is a drie Unity viz a Temperament wherein again the divisibility of all power lyeth 85. For where the Power lyeth not in the Unity of one only willing there the Will is rent in sunder and there is no great Power to be understood in that Thing Which ought well to be observed by the Medici Phisicians that they should not look upon the Grosse Drossie Spirits strength of Smell and account that for the right Balsam Though indeed it is therein yet the Tincture is also therein very movable and flying forth or fleeting volatile 86. The Spirit of the strong Power in the Smell must be brought into the Temperament viz into the Unity and not flee therefrom Whereby a Man will then Cure with the Salt viz the Fires sharpnesse and giveth the Patient Soul without Spirit 87. The Soul of such Balsam is divided asunder in the Properties every one giveth it self in its great Joy in severall but yet in the dividing asunder are of a Contrary or Opposite Will they unite not the Lifes Enmity and rending asunder but they kindle the Lifes rending asunder more 88. Shut them or close them up and make them One or at Unity that they may all have one Will in the Love and so ye have the Pearl of the whole World To provoke or stirre up Wrath maketh Pride and Strife which is to be apprehended or known in all things 89. A Man Comforteth a Captive Prisoner with his Releasment or Redemption till he setteth or putteth his Will into Hope and so layeth hold of himself with Patience and so in the End his disquietness falleth in Hope into the Temperament and learneth in such Hope to be humble and lowly and then if a Man telleth him of his Release or Redemption then he rejoyceth himself 90. Thus also the Phisicians Medici observe it that is your Pearl if you can understand this the sence is Internall and Externall The Fourth Chapter Of the IN and OUT How the Eternall Will of God bringeth it self OUT and in the perceptibility IN and Again into the ONE Whereby a Man may understand to what End the Substance of this World is Created and to what the Creaturely ground is profitable also to what End Joy and Sorrow hath become manifested and how God is so neer unto all Things 1. JOhn the First Chapter verse 11 12 13. It is written * Verse 11. HE JESUS CHRIST came †Or unto into his own and his own received him not * Verse 12. But so many as received him to them he gave power to become the Children of God which believe in his Name †Verse 13. which are generated or born not of Bloud nor of the Will of the Flesh nor of the Will of a Man but of God c. 2. In these words lyeth the dear and pretious Ground of divine Manifestation or Revelation viz the Eternall IN and OUT for they speak of this viz how the hidden divine Eternall Word of divine Power of the UNITY is proceeded OUT in the OUT-flown Naturall Creaturely Image-like WORD viz in the HUMANITY is come into his own for the OUT-flown Image-like Creaturely WORD is the Eternall Speaking-Words proper own 3. And it is thereby clearly signified that his own viz Apostate Averted Image-like own self-will hath not received * The Word HIM Which own self Image-like Will was Existed out of an own self Ground viz out of Flesh and Bloud of own self Nature of Man and Wife That is in the Seperatour of the OUT-flown Willing where the Will hath shut it self up into own self-hood and would go OUT in own self Might and Power and Rule This same hath not received the Eternall Word which as an Efflux or OUT-flowing of divine Grace came again proceeding OUT to the averted willing for it would be and own self Lord. 4. But what Will soever hath Converted or turned it self about so that it be again in the divine Efflux or QUT-flowing become generated a new To that he hath given Might or Power to
through the Wisdome How the breathing of divine Power maketh to it self an Object Representation or reflex Image and how the Out-flown Will introduceth it self into receptibility and especially into seven Properties to the Eternall Nature of Perceptibility and Operability in which Operability the Eternall Will of God is apprehended to be Naturall and a Creator of the Substance wherein especially the Angelicall and Soulish Ground together with the Eternall Spirituall Fire and Light is understood The Second Table 11. In the Second Table is understood t visible World viz an Efflux of that same inword Spirituall Power-world Shewing how the Properties of the Inward Ground have severed themselves and introduced themselves again into an Object Representation or reflex Image out of which the Starres Elements and Creatures have taken and gotten their originall The Third Table 12. In the Third Table is Man understood according to all the Three Principles as a reflex Image of God out of Eternity and Time as to what he is I. in Soul in Spirit And III. in Body Also what he was in Paradise in the first Creation and what he is become through the Fall and Apostacy through the Spirit of Errour What the Poyson of the Serpent in him is and how Christ is come to help and New generate him again and what he is in Christ in the New Regeneration The Explanation of the Scheme ADONAI 13. The Word Adonai signifieth the Opening or self-motion of the Abyssall Eternall Unity and how the Eternall Generation opening and Exit of the Trinity of God is in it self 14. The A is a Threefold I which compriseth or formeth it self * * Crosswise in it self viz * in a Beginning IN-going and OUT-going 15. The D is the ††Motion of the Threefold I. viz the †Opening The O is the * Circumference of the Threefold I. viz * the Birth or Geniture of the Space or Place of God in it self 17. The N is the ††Threefold Spirit which goeth forth out of the Circumference out of it self as a Threefold I. 18. This lower A is the* * Object Representation or reflex Image or the * working of the Threefold I. or Spirit whence originally Motion Power Colours and Vertue Eternally Exist 19. I is the Substantiall ††Efflux of the Threefold I where the Trinity in the Vnity floweth forth And in this whole word ADONAI Men understand the Eternall Life of the Vnity of God The Explanation of the Word Father 20. The Word Father is the Eternall Beginning of the Working and willing in the Threefold I of the Unity Sonne 21. The Word Sonne is that which is Effected or Wrought by the Power viz the Inclusibility of the willing whereinto the Threefold Spirit closeth it self viz a place of the divine †Or Somewhat nesse I-hood or Selfnesse Spirit 22. The word Spirit is the living out-going motion in the Comprised or closed Power as by Similitude a Man may understand in a Blossom or Flower The Opening or Working of the Sprout or Vegetation is the beginning The power of the working is the Surrounding or Corporeall Inclusion of 〈◊〉 Sprout or Vegetation And the Smell which goeth forth out of the Power is the Motion or the Sprouting out-going Joy-Life of the Power out of which the Blossom springeth forth Wherein a Man seeth a Similitude shewing how the Generation of the divine Power pourtrayeth it self off or Imageth it self Power 23. The word Power signifieth the out-breathing or out-speaking out going intelligible perceptible Life viz the Ground and Source of the out-flowing Skill or Knowledge of the distinguibility Colours 24. The word Colours signifieth the Subject or Object Representation or reflex Image of the Power where the Distinguibility and Originall of the Sensible Life and Knowledge is understood where an Eternal visibility Originateth Will. 25. The Word Will signifieth the Willing or the moving in the Opening Vnity wherewith the Unity willeth it self into Trinity viz the Nothing into its own * Or Heart Something wherein the same hath its working and willing †Text. Lust Delight 26. The word Longing Delight signifieth the operative perceptibility of the willing viz the Highest Ground of the Originall Love where the Will of the Abysse perceiveth it self in its Something where it giveth it self into its something viz into its perception and in the perceptibility in its own tast or rellish worketh and willeth Science 27. The word Science signifieth the operative perceptible Skill Knowledge and Understanding in the Love-Tast or Rellish a Root of the Five Senses and a Ground of the Eternall Life out of which the Understanding Springeth forth and the Eternall Vnity Foundeth Searcheth or Groundeth it self therein Word 28. The word Word signifieth how the Eternall Love of the perceptible Unity together with the Skill or Knowledge Eternally speaketh forth it self into an Object Representation or reflex Image the Word is the speaking or breathing of the Willing out of the Power through the Understanding it is the Driving of Imaging of the ONE only Power into INFINITY of Multiplicity viz the Creator of the Powers out of the Eternall Power into Vertues Wisdome 29. The Word Wisdome is the Out flown word viz an Object Representation or reflex Image of the divine Skill or Knowledge of the divine willing viz the Substantiall Power of the Great Love of God out of which all things have received or conceived their Motion and possibility a Ground of all the Three Principles * Note note ye wise men a Manifestation or Revelation of the Unity of God a passive or passible Substance of divine Operation and Ground of all Humility a Genetrite of all Skill or Knowledge of the Creatures and an Eternall House or Habitation of the working Love of God a Ray or Beam and Breath of the Omnipotent Spirit Jehova 30. The word Jehova is the Most Holy Name of God viz the divine sensuall Life the one only Good wherein the Holy Trinity together with the Glory and Omnipotence is understood a Life of the Abysse that is of the Unity which standeth especially in the Eternall One only Love and the Most Holy Name JESUS is therein understood viz the out-flowing I. a Ground and Source of the speaking or breathing of the Unity of God a formation of the Understanding For the Efflux of the Unity brings it self with the I. into the ††E. that is into a vision or seeing of a Chaos wherein the Great Mystery Mysterium Magnum according to the divine manner and kind is understood and it is a Threefold Speaking or Breathing of the Power IE HO. VA. 31. The IE is the Speaking or Breathing of the Unity And the HO is a speaking or breathing of the IE And the VA. is a speaking or breathing of the HO and yet it is but one only speaking or breathing but it makes a Threefold Exit of Three Centers or Comprehensions And we understand therein how
strive where Sathan and Christ stand one against the other viz according to the receptibility of the own self Will Sathan viz the Spirit of Errour And according to the Unity Christ Where a Man understandeth Love and Anger in ONE only Ground but in a TWOFOLD Manifestation or Revelation To be understood here by those that are Ours who belong to God to others in this place there is a * Or strong enclosure Bolt or Lock before it 50. This Table in the Seven Spaces is the Ground of the Angels and Souls viz Mysterium Magnum the Great Mysterie of the Transmutation wherein all Potentiality or Possibility Lyeth 51. Above according to the Seven Numbers the Efflux of the One into Seven is understood the First Principle is to be understood to Fire out of which the Light becometh Manifest and from Fire to Substance is the Second Principle 52. And downwards under every Property is understood what kind of Efflux cometh out of every Property in the Co-working of the other Properties Not to understand it so that such an Efflux giveth or affordeth an own self Property but all Seven give or afford it but the first Form ruleth therein and keepeth the upper dominion 53. As at Number 1. there standeth Desire or Including there a Man is to understand that the desire is Magneticall and incloseth and darkeneth it self which also is a Ground of the Eternall and Temporall Darknesse and out of this intracting cometh Astringency hardnesse and Sharpnesse and is a cause of the fierceness whence the Great Eternall Death originally Existeth For this Magnet draweth the power into it self and shutteth it up into it self so that the working standeth still and entereth into Impotency as downwards under Number 1. is to be seen 54. Under Number 2. standeth Science or drawing and that is the Second Form to Nature viz the Motion of the Magnetick attraction whence the perceptibility of Nature originally existeth and it is the Ground of all Contraries For Hard and Moving are Enemies for the Moving breaketh the Hard again and yet also geneâ—â—â—â—â—â— the Hard with the attracting 55. Thus Two Substances origâ—â—â—â—◠〈…〉 will of God viz the drawing of the Magnetick Power giveth or affordeth Motion and Perceptibility and that which is drawn giveth or affordeth Substance wherein a Man understandeth the Cause to Spirit and Body viz in the drawing of the perceptibility Men understand the Spirit and in that which is attracted the Body or the Cause to Corporeity 56. Now if this in-drawing and Substance cannot reach or attain the Light of the Unity whereby it may be Meekened or softened then it continueth in it self a meer Enmity and it is a Source or Quality of raging and climbing up out of which own Receptibility and Pride or State originateth for the Will of own Receptibility is false or wicked and a Continuall breaker or destroyer of it self that is of its Substance 57. And Men understand in these two Formes viz Desire and in-drawing in their out-flowing Properties Gods Anger and though indeed they are the Ground of the perceptible Life yet if the Light shine therein then they are the Ground of the Kingdome of Joy viz an inward continuall mobility of the Unity of God and a Ground of the Five Senses out of which also the Creaturely Life hath taken its Beginning wherein also its perdition standeth so farre as it looseth the Light for it is the Source or Quality of the Hellish Anguish viz the Cause of the Painfulness and is also the Root of the Naturall Life 58. Under Number 3. standeth in the third Space the Third Form of Nature and is called Anguish viz a Spirituall Brimstone Source or Quality according to the property it taketh its Ground out of the First and Second Form viz out of the Magnetick desire and out of the Motion of the drawing where the Out-flown Eternall Will standeth in such unquietness in Anguish 59. The Anguish is a Cause of the Naturall willing of the Mind and of the Senses or Thoughts and is the Lifes Wheel Viz a Cause of the fiery or fiering Life For if the out-flown Will of the Unity of God stand in the Anguish then it panteth or longeth after the Unity again viz after the Rest and the Unity or Rest panteth or longeth after the Motion or Revelation or Manifestation 60. And yet also there could in the Unity be no Manifestation or Revelation without Motion and therefore the divine Will floweth forth out of it self and the Divine Longing delight introduceth it self into the out-flown willing into the Desire and Motion to a perceptibility that it might find it self and so there remain TWO in ONE Substance viz the perceptible divine Longing delight and the Cause of the perceptibility wherein God calleth himself a loving God 〈…〉 to the â—â—â—â—â—â—tible divine Love Longing and an Angry God according to the Cause to perceptibility viz according to the Eternall Nature 61. And thus we understand in the Anguish if the divine Light be not manifest therein the Hellish Fire and an Eternall * Or giving over or fainting for fear dismaying and terrour where the own Will of Nature continually standeth in a dying Source or Quality and perpetually desireth to sever it self from such Originall which I therefore call the little Death because it is the Eternall dying Death and yet in the Hardnesse it is the Great still standing Death 62. This Form if it hath not the Light is the Fountain-Spring of the false or wicked Mind but if it findeth the Light in it self then it is the Source Quality and Ground of the Sensible or Cogitative Mind and the right root of the Fire as under Number 3. downwards is to be seen 63. The Fourth Form Number 4. is the Fire of the Eternall Nature understand a Spirituall-Lifes Fire and that originateth out of the perpetuall enduring Conjunction or Copulation of Hardnesse and of Moving understand that the painfulnesse originateth out of it but the Fire Glance originateth out of the Longing delight of the free-willing where the Unity of the Longing dâ—light becometh sharpned in the Properties and so it shineth as a flash through the perpetuall enduring Conjunction of the Great Meeknesse of the Unity and of the fiercenesse and Motion of the Three First Principles For it is in the Essence of the Conjunction as if a Man did strike Steel and a Stone together whence the Flash existeth 64. This Flash is the true Naturall and Creaturall Life of the Eternall †Creatures for it is the Manifestation or Revelation of the divine Motion and hath the Properties of Nature and also the Manifestation or Revelation of the Unity of the divine Efflux in it self now which soever of these two get the upper dominion in that standeth the Life The Glance of the Fire is the Light from the Efflux of the Unity of God and the Essence of the Fire is the out-flown Will which hath with the desire brought it self
Elements and Constellations or Astrum that their Understanding and Skill or Knowledge is no higher then their Mother wherein they Live Every Life according to the Kind and Manner of its Mother wherein it standeth in the Seperability or Distinguibility of the Out-spoken Word 6. In which respect the humane Science in the Center of its Understanding receiveth or embraceth Evill and Good and compriseth compacteth or frameth it self in Evill and Good and Maketh it self Substantiall therein and so with the Science or Root introduceth it self into willing desire and Substance 7. So that the Abyssall Will out of the Eternall Word of the Seperability or Distinguibility introduceth it self in the Creaturely Word viz in the Science of the Creaturely Soul into an Ens and Substance after that Kind and Manner as the Out-breathing of God with the Seperability or Distinguibility of the Eternall willing hath introduced it self with the visible World into Manifold Properties viz into Evill and Good into Love and Enmity That in such a Contrary the Substance may become seperable or distinct formable perceptible and inventible and that every thing in such Contrary may become perceptible to it self 8. For in God All Substances are but one Substance as viz an Eternall ONE The Eternall One Only GOOD which Eternall One without Seperability or distinguibility would not be Manifested or Revealed to it self 9. Therefore hath the same out breathed out of it self that a Multiplicity and Seperability or Distinguibility might-originate or exist which Seperability or Distinguibility hath introduced it self into own self willing and into Properties and the Properties into Desire and the Desire into Substance 10. So that All things of the visible World both Animate and Inanimate might originate or Exist out of the Seperability or Distinguibility and Impressibility of the out-speaking Word out of the Science of the Great Mystery Mysterii Migni Every thing out of the Experience of the seperated distinguished Word 11. Every thing hath its Seperation or distinction in it self The Center of every thing is Spirit from the originall of the Word The Seperation or Distinction in the Thing is Own self Will of its own self Impression or Compaction where every Spirit introduceth it self into Substance according to its Essentiall desire 12. The Formability of Bodies existeth out of the Experience of the Willing where Every things Center as a piece of the Out-spoken Word re-out speaketh it self and compriseth or frameth it self into Seperability or distinguibility after the Kind and Manner of the Divine Speaking 13. And so now if in this Out-speaking there weâ—â— no divine or Free Will then the Speaking would have a Law and would stand or be in or under compulsion or subjection and no desire or longing delight might exist And then the speaking were finite and inchoative which it is not 14. But it is a Breathing of the Abysse and a Seperability or Distinguibility of the Eternall Stillnesse an out-parting or distributing of it self where the partibility standeth again in its own self seperability or distinguibility in an own self willing and is again an out-speaking of it self out of which Nature and the Creaturely Life hath taken its Originall 15. And hence in every thing an own self Will is existed so that every thing introduceth it self out of its own Experience into Form and Shape Condition or Constitution as also into a Life and Working as in its Center it standeth in the universall Experience viz in Mysterio Magno in the Great Mystery in the Mother of all Substances or Things 16. As we see in or by the Earth Which in the beginning of its Matter existed out of the Seperability or distinguibility of the divine breathing after a Spirituall Kind or Manner Where the Seperability or Distinguibility of the Word with the Own self Will hath comprised or compacted it self into Ens and Substance and with the Impressibility or Impression and Compaction introduced it self into perceptibility of Essence 17. In which perceptibility the Magnetick desire is existed where the properties of the seperable or distinguishable Walling with the Desire hath introduced it self into Bodies according to and out of the Kind and Manner of the III. Principle of Divine Manifestation or Revelation 18. Out of which Originall the Earth hath so manifold sorts of Bodies Good and Evill As Earths Salts Stoâ—â—s and Metals and such Bodies lye miâ—t in the Earth for this very cause that the III. Principles stand in one another as one Substance 19. And they stand only in III. Distinctions and Center viz of Divine Manifestation or Revelation where every Center maketh us own out-breathing Nature and Substance out of it self and yet ALL originateth out of the Eternall ONE I. Center 20. And the I. Center is the Out-breathing of the Abysse viz Gods Speaking the Impressibility or Compaction and divine perceptibility of it self where God brings himself into Trinity and Generateth and speaketh himself forth into Power II. Center 21. The II. Center or Out-speaking is the Out-spoken Substance of the divine Power and is called Gods Wisdome Through that the Eternall Word breatheth it self forth into Skill or Knowledge viz into Infinity of Multiplicity and bringeth the Multiplicity of Skill or Knowledge into longing delight and the longing delight into Desire and the Desire into Nature and Strife unto Fire 22. Wherein the Strife in the painfulness in the Consumptibility of the Fire dyeth to its own self Nature right and yet no Dying is understood but thus the Power bringeth it self into perceptibility and through the Killing of the Own Self desire of the Properties through the Dying of the Self-hood through the Fire forth into Light 23. And there in the Light another or Second Principle viz the True Great Mysterie Mysterium Magnum of divine Manifestation or Revelation is understood And in Fire is the First Principle viz an Eternall Nature understood and they are Two in One as Fire and Light 24. The Fire giveth Soul and the Lights Power giveth Spirit And in this Lights power of the divine Out-speaking or Expression through the Manifestation or Revelation of the Fire understand Spirit-Fiâ—e is the Mother of the Eternall Spirits viz Angels and Souls of Men understood As also the Spirituall Angelicall World viz the hidden inward power-World which is a Mother of the Heaven of the Starres and Elements viz of the Outward World III. Center 25. The III. Center is the Word Fiat verbum Fiat viz the Naturall Word of God out of the power of the I. and II. Principle viz a Seperator Creator and Maker of all Creatures in the Inward and Outward World according to their Property 26. That same Seperator or Speaker of the Seperability or distinguibility of divine Power hath out-spoken it self out of it self out of the I. and II. Principle viz out of the Fiery and Light one as also out of the Impression or Compaction of the Over-shaddowing viz out of the Darkness and with the Seperability of the