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-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
Seeing then the first will is an Abysse to be esteemed as an Eternal Nothing therefore we apprehend it to be like a Looking-Glass in which one seeth his own Image like a Life and yet is no Life but a Figure of the Life and of the Image to the Life 9. Thus we apprehend the Eternal Abysse without and beyond Nature to be like a Looking-Glass for it is like an * AVGE An Eye ☉ AVGE Eye which there seeth yet bringeth nothing into the Seeing wherewith it seeth for the seeing is without being or substance whereas yet it becometh generated out of being or substance viz out of the Essential being or Substance 10. Thus it is apprehensible to us that the Eternal Abysse without or beyond Nature is a Will like an Eye wherein Nature lieth hidden like an hidden fire that burneth not which there is and is not 11. It is not a Spirit but a * Figure representation or portraiture form of a Spirit like the * Or a Glimmering Shadow like a Thought or Shape Reflexion or Aspect in a well glazed or clear Looking-Glass Shimmering Glimps or Reflexion in the Looking-Glass where all manner of forms of a Spirit is seen in the shimmering Glimps reflexion or Looking Glass 12. And yet there is nothing which the Eye or Looking-Glass seeth but its seeing is in it self for there is nothing before it which is deeper there 13. It is like a Looking-Glass which is a retainer of the Aspect of Nature yet it doth not comprehend Nature neither doth Nature comprehend the shimmering Glimps or Reflexion in the Looking-Glass and thus the one is free from the other and yet the Looking-Glass is really the retainer or preserver of the Image 14. It compriseth the Image and yet is impotent in respect of the shimmering Glimps or Reflexion for it cannot retain the shimmering Glimps or Reflexion for if the Image departeth away from the Looking-Glass then is the Looking-Glass a meer Glass and the Glance Shadow or Reflexion is a Nothing and yet all Forms of Nature lie hidden therein as it were Nothing and yet is truly and Entally or really but not Essentially 15. Thus we are to apprehend understand concerning the Eternal wisdom of God which thus * Note resembleth an Eternal Eye without Being or Substance it is the Abysse and yet seeth all all hath stood hidden in it from Eternity whence it hath its seeing But it is not Essential As the Glance shadow or Reflexion in the Looking-Glass is not Essential and yet that receiveth catcheth or compriseth that which appeareth before it 16. And then secondly as concerning the Eternal willing which is also without being or Substance we are in like manner to understand concerning the Spirit of God for No Seeing is without Spirit also no Spirit without Seeing 17. And understand thus that the Seeing appeareth out of the Spirit which is its Eye or Looking-Glass wherein the will is revealed or manifest for the Seeing maketh a will 18. Thus the Abysse of the Deep without Number knoweth to find no Ground nor limit and therefore its Looking-Glass goeth into it self and maketh a Ground in it self that is a Will 19. Thus the Looking-Glass of the Eternal Eye appeareth in the willing and Generateth to it self an Eternal Ground in it self that is its Center or heart out of which the seeing continually ariseth from Eternity and thereby the will becometh stirring and driving forth viz of whatsoever the Center Generateth 20. For it all becometh catched or comprehended in the willing and is a Being or Substance which Eternally ariseth in the Eternal Abysse in it self and entreth into it self and maketh the Center in it self receiveth catcheth or Compriseth it self in it self but goeth with that which is comprised out of it self forth and revealeth or Manifesteth it self in the Glance Shadow or Reflexion of the Eye and so appeareth out of the being or substance in it self and out of it self 21. It is its own yet in respect of Nature it is as a Nothing understand in respect of the Comprehensible or palpable being or substance as a Man may say whereas yet it is ALL and all originally ariseth from thence 22. * Note And we understand here the Eternal Being or Substance of the Deity with the Abyssal Wisdom for the Eternal will which catcheth or compriseth the Eye viz the Looking-Glass wherein the Eternal Seeing standeth viz the Wisdom is the Father 23. And the Eternal Comprised or catched in the Wisdom where the Catching or Comprising in it self compriseth a Ground or Center out of the Abysse into a Ground is the Form or Heart for it is the Word of Life or its Substantiality wherein the Will with the Glance or Reflexion appeareth 24. And the Entering into it self to the Center of the Ground is the Spirit for it is the finder which there findeth continually from Eternity where nothing is and that goeth again from the Center of the Ground Forth seeketh in the willing and then the Looking-Glass of the Eye viz. the Fathers and Sonnes Wisdom becometh Manifest and thus the Wisdom standeth before the Spirit of God * Which spirit which the Abysse manifesteth in †Or her viz the wisdom it 25. For its vertue wherein the Colours of the * Or Works Wonders appear becommeth manifest out of the Father of the Eternal willing through the Center of his heart or ground with the out-going Spirit 26. For †The Eternal Wisdom it is the outspoken which the Father speaketh forth out of the Center of the Heart with or by the Holy Spirit and standeth in the divine Formings and Images in the Sight of the Eye of the Holy Trinity of God yet as a Virgin without generating 27. It generateth not the Colours which appear in it stand manifest in the Ground and Being or Substance But All is together an Eternal Magia and dwelleth with the Center of the Heart in it self and with the Spirit out of the Center it goeth forth out of it self and manifesteth it self in the Eye of the Virgin-like Wisdom in infinitum Endlesly 28. For as the Being or Substance of the Deity hath no ground out of which it ariseth or proceedeth so also the will-Spirit hath no ground wherein it might Rest where there might be any place or limit but it is called * Isa 9.6 Wonderful and its Word or Heart from which it goeth forth is called the Eternal Power of the Deity and the will which generateth the Heart or power in it self is called Eternal Council 29. Thus is the Being or Substance of the Deity in all places and Regions the Deep of the Abysse as a Wheel or †Ezek. 1.15 to the 23. Eye where the Beginning alwayes hath the End and there is no place found for it is it self the place of all Beings or Substances and the fulness of all things and is apprehended or seen of Nothing 30. For
God and presse or penetrate to the New Birth that he may Pray in Spirit and in the Truth and that the Spirit of Christ may pray in and with him and plead for him before God Christ saith John 4.24 God is a Spirit and they that pray unto him or worship him must pray unto him or worship him in Spirit and in Truth The Preface of the Prayer-Book To the Reader that Loveth God Concerning the true Ground of the right * Or Art Skill of Prayer What Prayer is and wherefore God commandeth us to Pray Dear Christian Reader 1. RIght Praying is not a meer Custome that a Man needs only Speak or Say the Words of Prayer no such speaking of words without hearty Consideration Attention or Devotion and divine Desire is but an Outward thing an outward forming or framing of words 2. The Mouth Imageth or contriveth its words of the Prayer with the outward Power of the Constellations or Starres and Elements and maketh only a form or figure of the willing wherein there is no working Power For Nothing pleaseth God unlesse what himself worketh and doth with a thing 2. For God in the Prophet complaineth of such outward Mouth-prayer or Lip-prayer without Power where he saith With their lips they draw near to Me but their Heart is farre from Me. Isai 29.13 4. Also saith Christ Not all that say LORD LORD shall come into the Kingdome of Heaven but they that doe the Will of my Father in Heaven Math. 7.21 And saith further in another Place Without ME ye can doe nothing John 15.5 He alone is the living Fountain and the Throne of Grace with and through which we with Prayer can enter or press before and into God 5. If we would pray aright then we should I. First view and well consider our selves whither our Heart have Imaged or framed it self into another Creature and whether also such desire which we desire to obtain of God be right Or also whether such desire which we would bring to God in our Prayer be against the profit or benefit and Love of our Neighbour Or whether we therein seek temporall Matters to abridge our Neighbour therein and to draw that which is his to our selves Or whether we thereby desire a Generall Common Love and Unity or Concord Or whether with such Praying we seek only our own Profit and Gain to our selves 6. II. And Secondly We should well Consider our selves whether we also in our Prayer desire and Love any thing More or above the Mercy of God Or whether whatsoever we desire of Temporall things we desire them only and alone from the divine hand and Co-working Or whether we would through our Skill Art Subtilty Cunning and Wit draw it to our selves and so only pray to God for his * Or permission leave to have it or whether we relye upon our selves or whether we would obtain it through the divine co-working that we may afterwards say with a chearful heart This God hath bestowed or vouchsafed ME through his Fatherly Care and Providence I have only been the Hand and the Instrument Or whether we will say this I have brought to passe through my own Skill and Understanding 7. III. Thirdly we should consider what we would doe with that which we pray for and desire from God Whether we thereby only desire to have the Honour and Highness of the World for temporall Pleasure and Voluptuousness or whether we would lay out that which God casteth upon us with his Blessing through our Prayer to his Honour and the Love of our Neighbour and give it to him again and whether we would also account our selves therein only to be Labourers and Servants or Ministers in his Vineyard as from whom God will require an account of his Gifts how faithfull we have been therein 8. IV. Fourthly we should Consider that in this World we have nothing for our own and that we our selves are not our own but only for a little while in this World are Labourers and besides strange Guests or Pilgrims only Officers of our God over his Creation Workmanship and Creatures and that whatsoever we work in and doe we doe it not for our selves only but for God and our Neighbour 9. And that we all are together but One in Christ our Saviour who himself is IN us ALL and in that respect that we should have a Generall Common Love one towards another and desire †1 John 4.10 11. heartily to Love one another as God in Christ our Saviour hath loved us and that we will heartily and readily impart the Gifts which God hath given us through our Prayer whether they be Earthly or Heavenly to our fellow-Members and hold together as the Tree in its Branches or as the Earth with its Fruit or Productions doth which willingly and readily giveth up it self into all its Fruits and loveth and beareth them all 10. V. Fiftly we must Consider that we of and from our own power cannot rightly pray before God as Christ saith Without Me ye can doe nothing Also Saint Paul saith We know not what we should pray as we ought before God But the Holy Spirit it self pleadeth for us mightily with unspeakable Sighs before God as it pleaseth him Rom. 8.26 11. Therefore when we will pray to God our Heavenly Father then we must call upon him in the Name of his dear Sonne Jesus Christ for the Illumination of his holy Spirit that he would forgive our Sinnes for his bitter Suffering and dying sake and give us that which is good and * Blissfull happy for us we should commit all whatsoever is Earthly to his Skill Cognizance and Will and not only with Empty breath and words enter before God when we would pray aright and be heard But with true right earnest sincere Repentance and Conversion from our false or wicked Conversation We must goe forth from all Falshood Pride or State Covetousness Envy Anger and Contrariety or Opposition and totally give up our Heart and Soul to God the Holy Spirit that he may be our Working of Repentance and Power in the Prayer That he may include or comprehend our willing and desiring in himself and bring it into GOD that we may dye away in the Death of Christ from our false or wicked vanity and desire which is befallen us by inheritance and in the Spirit of Christ in us rise again and be born with a New Will Mind and Obedience towards God and forth on walk in such Power in Righteousness and Purity with our Will and New Birth before God as his Children whom he hath dearly bought through the Bloud and Death of his well-beloved Sonne and hath new regenerated them in his Spirit 12. VI. Sixtly Christian Loving Reader thou oughtest well to consider What Prayer is and why God Bids us to Pray It is NOT such a thing as when a Man cometh before a Worldly King or Lord when he hath misdemeaned himself towards him and Prayeth
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
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
Spirit and Body and in all that is called Substance 5. And we clearly see herein that this outward World standeth upon the ground of these four Elements and receiveth inclination and propensity from them also source or quality and willing 6. For the Sonne of those four Elements ruleth upon Earth he will have All obedient under him and hath accordingly a fourfold Generation or Tribe of his Subjects 7. First the Generation of Pride or State that willeth to be above all other and will liken or equall it self to none 8. Secondly the Generation of Covetousness which willeth to possesse all alone and to compell all under it it would have all This Second Generation is the Sonne of the First for Pride and State willeth also to have all that it alone may be All. 9. Thirdly the Generation of Envy which is the Sonne of Covetousnesse When it seeth that it cannot have All alone then it stingeth like Poyson affordeth none any thing its Will in all things is either to draw to it self and to possess it alone or else to rage over it with an Evill willing 10. The Fourth Generation is Anger which is the Sonne of Envy what it cannot stab or sting with Evill willing that it kindleth in the Anger Fire and breaketh it with authority and power raiseth Warres and Murthers and would break or destroy All this generation would subdue all under it 11. Thus thâ—se are the Four Elements of the Devill which all Four are in one another as ONE and one goeth forth from the other and they generate continually the one the other they arise originally from the Dark Nature viz from harsh bitter anguish and fire 12. But seeing Gods Power is an Opposition to them so that in this World they have not full power therefore they have generated to themselves a Sly Crafty Subtle Sonne with or by which they rule which is called Falshood 13. That taketh the Garment or Cloak of the divine Colours upon it that a Man cannot know it and will needs be called a Sonne of Truth Vertue and Honesty But is indeed cunningly Wicked it speaketh one thing and thinketh another and doth another He carrieth tne Glance or Lustre of God upon the Tongue and the Devils Power and Poyson in the Heart 14. This is King upon Earth and Manageth two Kingdomes the First is called Perdition the Second Babell a Confusion and Jarring I. On to the First Kingdome of Perdition this King hath put on the Strength and Might and it is the Garment of that very Kingdome II. On to the Second Kingdome Babell he hath put on a white Glistering Garment That must be to it in Gods stead 15. With that the King Governeth upon Earth as if he were God The People worship and pray to that Garment and under the Garment is the Man of Falshood or Wickednesse and Deceit and hath his Mother the four Elments in himself viz Pride Covetousnesse Envy and Anger 16. Thus the four Elements of the Devill rule under a Glistering Flattering Hypocriticall Mantle or Cloak and Men tug and tear one another for that Cloak every one will put it on but he that doth put it on he putteth on Hell and Gods Anger 17. This Mantle or Cloak is honoured instead of God and yet is the Mantle or Cloak which Gods Anger did put upon Adam and Eve when the Devill betrayed and seduced them that they fell away from the Obedience of God 18. And it is even the Cloak of which God hath warned us ever since the beginning of the World that we should not put it on for the Devill is lodger therein when we doe put it on we draw in the Devill to his Lodging and must doe what he will for he is Hoast in that house and resteth in that Mantle 19. Since he is Gods Prisoner or Captive therefore he putteth on to us his Mantle and sendeth us therewith towards Babell in his Ministry and Service and there we must reproach God for we have Gods Mantle on and have the Devill under it for a Lodger and a Guest 20. Thus the Tongue giveth God Good words and the Heart hath the Spirit of the four Elements of the Fierce wrath and so God becometh reproached by the Devill that God should thereby see that he the Devill is Lord and King over Men. 21. And Esteemeth Gods dominion in Man to be only a * Seeming Holy or Hypocriticall Glistering Mantle wherein he the Devill is Man and hath clasped Man in his Armes or Clutches 22. Indeed he covereth him over with the Mantle and letteth the Man call himself Gods Childe but Man in this Mantle doth only doe his Will for him so that all whatsoever the Devill cannot or dare not doe in his Kingdome that Man doth for him in his Ministry or Service 23. The Devill dare not kill any Man but that doth Man readily for him to please him Also the Devill cannot use the Creatures of God and yet Man misuseth them readily to please him thereby to reproach God 24. He driveth on therewith Pride and Covetousnesse also Falshood and Malice or Wickednesse and mannageth and bringeth to passe All therewith whatsoever the Devill will have and he Glistereth also therewith in seeming Holinesse and Hypocrisie as if he were God 25. Therefore is the outward Kingdome become a continuall Murthering Den of Devils And the false supposed Man who calleth himself a Man but is not promoteth the Murthering and increaseth Gods anger and kindleth the Dark-world in this outward so that Gods anger continually burneth in this World 26. Whereby Gods Kingdome becometh hindered and the Devils Will to be done and so the Devill continueth a Prince upon Earth whereas otherwise he could bring nothing to passe upon Earth thus the supposed Man is in the Service and Ministry of him and performeth his Will 27. Thus Two Generations of Men dwell together upon Earth First upright honest Men who Minister to and serve God in the Mantle of Humility Lowlinesse and Misery whom the Devill reproacheth and plagueth them by the other Generation and bringeth all his Wonders to passe on them 28. The Second Generation also calleth it self Man and goeth also in the Form of Man but it is an Evill Beast it putteth on the Garment of its King who is called Falshood and Liveth in the Power of the Four Elements of its King viz in Pride Covetousness Envy and Anger 29. Pride is the first Power or Vertue it teareth the righteous honest Mans bread out of his Mouth and suppresseth the poor that it might satisfie it self 30. It will not that any thing should be like or equall to it it will be alone the beautifull brave Childe in the House it hath put on the glistering flattering Mantle it will be called honest or vertuous Man shall honour it and bow himself before it also he shall not liken or presume to compare himself to it It will be Lord. 31. It saith I am Chast Modest and
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
3â— and 34. in the 40. Questions What will the Holy or Saints and Damned each of them doe and leave undone 176. Question See the 40. Question Where shall Hell and also the Eternal Habitation of the Holy or Saints be 177. Question What shall be the Eternal * Jude 24. Joy of the Holy or Saints and the Eternal pain or †Rev. 14.11 Torment of the Wicked Or also may there be any alteration Effected A Treatise or Consideration of or Concerning the Divine Revelation or Manifestation Shewing What God Nature and Creature as also Heaven Hell and the World together with all Creatures are Whence all things in Nature have received their Originall And for what God hath Created them and of what profit and Benefit they are Especially of MAN What Adam and Christ is Deduced Through the whole process and Course of the World To the End and into Eternity and set down in 177. Questions for the better Consideration or Meditation upon what Man is out of the right true Theosophick Ground An Exposition of The First Question What is God * oâ— distinct from Nature and Creature Observe The unsearchable God in Himself manifests himself to be known in Nature and Creature All Goodness in Nature is the Manifestation of what he is in himself in his Eternal Love Joy Mercy Meekness Right and Glory of Heaven And all Contrariety Opposition Adversity Misery and Evil in Nature is the Manifestation of his Eternall Wrath Anger Fury Darkness and the Lake of Consuming Fire and Brimstone of Hell which is his Nature in it self separate or distinct from his Love which is God himself And these are knowable and discernable by us in the Love and Anger Light and Darkness Joy and Sorrow Prosperity and Adversity Ease and Pain Pleasure and Torment In this visible World in this Mortall and Transitory Life For the Invisible Things of him that is his Eternall Power and Deity are clearly seen by the Creation of the World to the intent that all should be without Excuse that doe not learn to know him thereby See Rom. 1.19 20. without Nature and Creature in himselfe Note Answer GOd is the Eternall Vnity viz the Immense or unmeasurable Good which hath nothing after it nor before it which can give afford or bring in somewhat to it or that can Move it Without all Inclinations and Properties Which without originall of time in it self is but only ONE viz a meer Clearness Purity or Stilness without Stirring which hath no where any space or place nor needeth any for its habitation 2. But is without the World and in the World equally alike both at once and it is deeper then a Thought can cast it self Yes if one should for an hundred thousand years together speak forth the Numbers of its greatness and depth yet he would not have so much as begun to have expressed its depth for it is the Endlesness or Infinity 3. All whatsoever can be Numbered or Measured is Naturall and * Or Imaginable Imagible but the Unity of God cannot be expressed for it is equally alike through and through all at once And it is therefore called and apprehended to be the Good because it is the Eternal Meeknesse and the highest beneficence or well-doing in the perceptibility or inventibility of Nature and Creature viz the perceptible or inventible sweet Love 4. For the Unity viz the Good floweth forth from it self and introduceth it self with Out-flowing into Willing and Moving 5. There the Unity loveth or throughly inhabiteth the Desiring or Moving and the Desiring or Moving perceiveth the Meekness of the Unity Viz the ground of the Love in the Unity concerning which Moses saith †1 Cor. 8.4 The Lord our God is one only God and no other 6. And the matter is not so as Reason supposeth that God dwelleth only above the Starres without or beyond the Place of this World There is no place prepared for him wherein he dwelleth apart But only his Revelation or Manifestation is distinguishable 7. He is through with and in us and wheresoever he in a Life becometh moveable with his Love there is God in his working Manifest or Revealed That is his Love viz the Unity is there flowing forth desirous and perceptible or inventible there God hath made himself a place viz in the Ground of the Soul in the Eternall IDEA or Object or Representation of the Eternall desiring in the Love wherein the Love willeth and perceiveth or findeth it self as in the Angels and blessed Souls is to be understood The Second Question What is the Abysse of all things where there is no Creature viz the Abyssall Nothing Answer 1. IT is a habitation of Gods Unity For the opening or the Something of the Nothing is GOD himself The Opening is the Unity viz an Eternall Life and desiring a Meer Velleity or Willing Which yet hath nothing that it can desire but only it self therefore is the Will a meer desirous Love-longing Delight viz an Eâ—it of it self to its perceptibility or inventibility 2. The Will is first the Eternall Father of the Bysse or Ground And secondly the perceptibility or inventibility of the Love is the Eternall Sonne which the Will in it self generateth to a perceptible or inventible Love-power And Thirdly the Eâ—it of the desirous perceptible Love is the Spirit of the divine Life 3. And thus is the Eternall Unity a Threefold unmeasurable unbeginning Life Which standeth in meer desiring in conceiving and comprehending and finding of it self and in an Eternall Exit of it self 4. And that which is gone forth from the Will from the Love from the Life the same is the Wisdome of God Viz the Divine Vision Contemplability Joy of the Unity of God where by the Love introduceth it self into Powers Colours Wonders and Vertues Eternally 5. In this Opening Life of the Divine Unity five Clear and Loud-sounding Senses become understood in the perceptibility of the Love of the Life viz A. E. I. O. V. Wherein the divine desiring and working standeth the same bringeth it self into an out-breathing or out-speaking to the divisibility or distinguibility and to the Understanding of the ONE only Trinity whereby the Eternall Life findeth or perceiveth and understandeth it self 6. The Trinity manifesteth or revealeth it self out of the Unity with a Threefold breathing or Speaking so that this Threefold breathing or Speaking after a threefold manner or kind entereth into it self to a self ownnesse And this Threefold Sense is called with its Sensuall Name JEHOVA 7. For the Unity viz the I. goeth into it self into a Threefold Substance which is called IE and that IE is the Father Which bringeth it self with its breathing or speaking Will into HO that is into a Comprehension Formation or Concepâ—ion of the Love And in the HO the Word of all Powers becometh unâ—erstood for it maketh a Circumference or Surrounding of it self viz thâ— Eternall Somewhat or Something Whence the
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
or Beggeth Grace and Pardon of him and often times in heart thinketh much otherwise NO but it is a going forth out of our selves that a Man out of all his powers with all whatsoever he is and whatsoever he possesseth give himself up to God 13. Yea with right true Prayer he giveth himself up to God for a Propriety He cometh with the Lost †Luke 15.12 Prodigall Sonne again to the Father into his first Native Country and Inheritance out of which our first Father Adam hath brought him 14. He hath no Naturall right more to the heavenly Goods he hath with Adams going forth lost them all and with the Devils Whoredome consumed them in Vanity Whereupon now he must in great Humility and Faith in true Hope of the promised Grace in his Sonne Jesus Christ come with the Lost Sonne to God and account himself unworthy of all Heavenly Goods by a Naturall right and fall down before God his Eternall Father and pray to him for the promised Mercy in his Sonne Jesus Christ that he will yet receive him again as a hired Day-man and Labourer into his Vine-yard and will yet again give him heavenly Meat and Drink for his Fainting Hungry and Thirsty Soul that he might no more need with the Devils Swine to Eat the Husks of Vanity Lying and Falshood and so perish in unbelief without heavenly Power and Vertue 15. He must set open the Mouth of his hungry and thirsty Soul in his Prayer wide towards the Grace and Mercy of God with hearty sighing and turning into the Grace and totally and altogether give up himself to the Grace of God And then he will instantly hear in his Soul that God will come to meet him with his Grace and give the Grace which he offereth in Jesus Christ into his Soul So that the poor hungry Soul will powerfully and substantially receive in it self whatsoever it desireth and prayeth for from God viz the Flesh and Bloud of Jesus Christ Which is offered or presented to All hungry repenting Soules out of Grace 16. He will rightly find in himself how the Old Father of the Lost Prodigall Sonne cometh to meet the poor Converted Repenting Soul and with his Love falleth about its Neck of its Essence of the Life and embraceth and kisseth it with his Love and taketh it into his Armes and in power saith to it This is my beloved Sonne This is my beloved Soul * Luke 15.24 31. which I had Lost it was dead and is become living again Now slay the Lamb Jesus Christ It shall sit with me in my Power at my Table and Eat with me at my Supper or Meale prepared for me of the true food of my Sonne Jesus Christ and shall Eternally rejoyce it self with me 17. And there will the Seal Ring viz the dear and pretious Testament of the Covenant of God in the Bloud of Jesus Christ be put on to the Soul and will through the Covenant and Sealing be received again for a Childe of God 18. Therefore I say to the Christian Reader that praying is not only a Mouth-work or Lip-labour as a Man cometh before a Lord and beggeth some temporall thing of him or for the forgivenesse of his Guilt God biddeth us to pray not for outward imputed Grace only but for the filiall child-like operative Grace where the Holy Spirit in the Merits of Christ prayeth and beggeth in our selves whereby it maketh the Grace in us powerfull and in such working also overthroweth the Sinne in us and drowneth it in Christs death destroyeth Hell and bringeth forth the Gates of Eternall Life viz the Satisfaction of Christ or his payment of our Debt in us quite through Gods Anger and taketh away the Devils might in us and putteth Christ on to us so that we in the Spirit and Merit of Christ †Rom. 8.15 cry unto the Father of all Mercy and say ABBA loving Father 19. For we have not received a Servile or * Spirit of Bondage flavish Spirit that we should fear agâ—in but a filiall or †Spirit of Adoption child like Spirit so that with joyfull heart and with all Confidence we may pray to the Father and he will give it unto us Rom. 8.15 Ephes 3.11 Gal. 4.6 20. For the Giving and Receiving sake God biddeth us to pray and beg as Christ saith My Father will give the Holy Spirit to them that pray and ask him for it Also Ask and so ye shall receive seek and so ye shall find knock and so it will be opened unto you Luke 11.9.13 21. Every Prayer which doth not find and receive is Cold and Luke-warme and sticketh in a hinderance of temporall Earthly things That is the Soul doth not clearly draw near to God It will not totally give it self up to God but hangeth still to Earthly Love which holdeth it captive that it cannot reach the City and Place of God 22. If a Man would pray aright then he must turn himself away from all Creatures and with the Will and Mind clearly come before God It must be in such a Purpose and Earnest Resolution as with the Publican in the Temple and as with the forlorn lost Sonne which came thus to God 23. And though Reason in Flesh and Bloud saith clearly No thou wilt not be heard thy Sinnes are too great or it is not time now stay a while doe first this or that thou shalt have time and opportunity to doe that hereafter Or else saith Why doest thou pray when thou canst not come with thy desire to God Thou receivest no power into thee Let not all this deceive thee The Power iâ— in the inward Ground in the desire of the Will and worketh with God Doe but stand still and wait upon the Lord it will at last well penetrate through so that thou wilt feel it in thy heart and thank and praise God 24. Whosoever would pray aright and with his desire attain Gods Power and Spirit must forgive all his Enemies heartily and include them together in his Prayer and pray to God that he will convert them also and be reconciled with them in his Love that a Serpent might not continue in his heart which should hold him back and tear the power of the Prayer from the Soul as Christ saith The Devill teareth the Word from their Hearts that they believe not and so become saved Luke 8.12 Also When thou wilt offer thy Gift upon the Altar and there rememberest that thy Brother hath any thing against thee then goe thy way first and reconcile thy self with thy Brother And then come and offer thy Gift Math. 5.23 24. Also in Our Father Forgive us our Debts or Trespasses as we forgive our Debters that trespasse against us Math. 6.12 That the Evill Enemy with the included Hate may not Sift or Tempt us and hinder us and bring us into Doubt 25. God requireth a clear empty and Naked Soul in Prayer And though indeed it be surrounded
enjoy my self in the Works of thy Creation 115. And I beseech thee O Eternall God to give me Understanding and Wisdome that I may not abuse or misuse this thy Creation or Creature but only and solely use it for my necessity for the Good of my Neighbour my self and mine 116. Give me I pray thee to be thankfull in all thy Gifts and Benefits that my Reason may not say This is Mine I have purchased it I will possesse it alone I am thereby Noble Glorious and Brave and because of this Honour and Repute accrues unto me all which proceedeth from the Devill and the Heavy Fall of Adam 117. O Dear Lord CHRIST help I pray thee that I may alwayes consider thy Humility Lowlinesse and temporall Poverty and not permit my Mind to lift up it self above the simple poor and needy that my Soul may not break off it self from them that they in their misery may not sigh over me or against me and hinder me in my way to thee 118. But help me that I may Lay my Heart with the simple in the Dust and alwayes acknowledge that I am nothing more then they and that my State and all that belongs to me are thine and that I am a Minister or Servant concerning or as to them 119. O Great HOLY GOD I pray thee set open my inwardnesse to me that I may rightly know what I am Unshut I pray thee in me what became inclosed and shut up in Adam Let me I pray thee see in the Inwardnesse of the Mind and find thy bright Morning-Starre in the Holy Name JESUS which presenteth and offereth it self to us poor Men out of Grace and will dwell in us and powerfully work in us 120. Break thou O LORD the hard door Posts of my receptibility of my own willing that his will may shine forth through me and my Mind may find the Beames of his Love-Fire 121. Kindle thou I pray thee my fiery Life of the Soulish Ground with the Beames of thy Light so that I may endure before thee and stand in thy Sight and so I pray thee poure in thy Love and Meeknesse into my Fire-life that thy Fire-Glance doe not Consume and destroy me in regard of my yet remaining impurity 122. O thou Great Holy God to thee I draw neer now with my Mind viz with thy poured forth Power and Vertue which thou hast formed into an Image of thy Likeness according to thy Working and I give my self to thee again to be thy own 123. Work thou in my Mind as in thy Reflexion or Representation thy â—race how thou wilt and keep my Mind with thy Power as thy Instrument so that IT may neither will nor act without thee Lead thou my Inclination with thy Might and Strength so that I may in and with thee rule over Sinne Death the Devill Hell and the World 124. Seeing thou in the Beginning in my Father Adam hast made me a Ruler over all Creatures and after the terrible Fall hast in JESUS CHRIST brought me thereinto again So that I in JESUS CHRIST should with and in him and He with and through me rule over all his Enemies till they all be laid for a foot-stool under his and my feet therefore I give up to thee my LORD JESUS my whole Mind and Soul and all whatsoever I am Rule thou in me over all my Enemies which are within me and without me 125. Lay thou them for a foot-stool under thy feet and lead my Mind being the Expresse Image of God in Gods Power so that IT may as an Instrument of the Holy Spirit co-will and perform with God the Good Work that thy High Name * Germanice GOTT GOD may become again manifested therein and that my Mind may again come to the Communion of thy Holy Angels whereto thou hast ordained it in the beginning 126. O Great GOD my Mind is indeed a Beame of thy Omnipotency Glory and Skilfulnesse a †Or Play-fellow Companion of the Divine Wisdome and Glory a Hand-maid or Ministresse of the Majesty of the Unity of God a Knoweresse of thy Manifestation or Revelation and a Figure of the Great Name of GOD who hath made the World and all things 127. In its Essence e're it became a Creature stood the formings of thy Willing which Formings thou O Great God hast brought into a Creaturely Creation and set the Noble Mind for a Ruleresse or Governess over it where thou with thy Holy Name in thy Power wouldest thy Self rule through the Mind 128. O GOD the Mind hath in Adam turned it self away from thee and is entered into own receptibility of its own Will and hath made it self Dark Drie Stinging Enimicitious or Hatefull Hungry and Envious and is become a hellish Source Quality or Torment and Abomination before thee like all evill Spirits 129. Which thou O Groat God with thy holiest Name of All JESUS hast turned to thee and new generated to thee again Therefore I give it up to thee willingly into thy sweet presented or offered Grace And therewith forsake my own Will and Nature-Right and give it to thee for thy own LORD JESUS that I may no more Be IT self but that thou mayest be IT according to thy and thy Eternall Fathers good Will and Pleasure that God may be All in All One True Reall Tri-une Substance Father Sonne and Holy Spirit in the Heaven and upon Earth Working and Ruling All in All. AMEN A Prayer on Munday at Noon or Midday to Consider the Quality and Property of the Day and to swing or cast ones self into the right-Noon or Midday of the Inward Moone 's heavenly Substance Concerning the climbing up or Ascending of the Mind 130. O GOD thou Infinite or Endlesse Every where Glancing or Super-Illustrious Eternall every where spread abroad Shining Bright LIGHT thou hast given the Light to the Outward World from the breathing of thy Might through the Beames of thy Light and rulest with the Sun and Moon in all thy Works in this Worlds Substance 131. Thou generatest all and every temporary Life through these Lights All whatsoever hath Breath worketh and Liveth in these Lights and praiseth thee in thy Power ALL Starres take Light and shining from thy shed-forth Light Thou adornest the Earth with fair Hearbs and Blossomes or Flowers through these Lights And Cheerest therein all whatsoever liveth or Groweth 132. And therein shewest to US Men thy Glory So that we know thy Power which is inwardly hidden and see thereby how thou hast made thy Eternall Word and working visible that we should thereby consider thy inward Spirituall Kingdome wherein thou dwellest in secret hiddenly and fillest all thy Creation and thy self workest and doest ALL in ALL. 133. The Heaven together with the Earth recount thy Honour Power and Great Might The Elements are a Reflexion Representation or Object of thy Wisdome where thy Spirit with a Representation or Object Sporteth or Acteth a Scene before thee and all things
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
the Threefold I. in the End closeth it self in the A. viz in a beginning to Nature Life 32. Under that standeth Life which signifieth that this Threefold I. breathing or Speaking is a meere Life and Power Vertue 33. And under that standeth Vertue and it signifieth the unmeasurable Vertue of this breathing or Speaking Life The Scheme or Figure 34. In this Table or Scheme is now rightly understood what God is considered as without or beyond Nature and Creature in Trinity viz in a Threefold out-breathing or out-speaking of the Unity in it self Concerning which a Man cannot speak of any space or place of his Habitation also of no Measurability Circumscriptibility or Partibility for God is neither there nor yonder but equally alike every where at once as a Man is to Consider and Conceive of the Abysse viz of the Eternall Unity without and beyond Nature and Creature but thus HE is a working Power and Substance of the Unity 35. But that really such Power and Vertue is understood therein that a Man may apprehend in his Efflux of the World and Creatures and whatsoever is generated out of his Breathing or Speaking And there is nothing in this Worlds Substance which doth not give Testimony thereof if Men would heed and observe it The Explanation of the First Table TETRAGRAMMATON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. IN this Table is also represented how the Holy Name of the Eternall Power together with the Knowledge and Skill from Eternity in Eternity introduceth it self into Nature to Eternall Light and Darknesse into Properties And how the Word of the out-breathing or out-speaking introduceth it self into a Subject or Object or reflex Image or Representation Also how in the reflex Image Own self will and receptibility of Properties existeth wherein a Man is alwayes to understand two Substances viz I. Gods Own selfs Efflux and then II. the own self receptibility of the Properties in the Free-will in which receptibility again a reflex Image of an outward or Externall Manner or Kind is understood wherewith the Vnity in its Efflux is Continually outward or Externall And thereby the Eternall Love introduceth it self into perceptibility and a fire-flaming manner or kind viz into a Working of divine Power Dark-World Light-World The First Principle The Second Principle 37. Above on the Top of the Table standeth Dark-world Gods Anger and under it the First Principle And over against it from the Fourth Number to the Seventh standeth the Light World Gods Love and under that the Second Principle All which signifieth how the Out-flown Will with the receptibility of own self desire incloseth and over-shaddoweth it self and with the Desire of Ihood or selfness introduceth it self into Properties and maketh it self Darknesse where the Out-flown ONE in the Darknesse through the Fire in the Light becometh manifest or revealed and perceptible and is a Cause of the Light in which Light Gods Love assumeth or receiveth a fiery working from the Fire of the Eternall Nature and shineth forth in the Fire through the dark painfull Receptibility as a Light out of a Candle or as the Day in the Night from whence also Day and Night have received their Name Ground and Originall in the Time But in * The Eternity that which is Eternall there is thus an Eternall Light and Darknesse one in another 38. The Darkness is the Ground of Nature and the Light is the Ground of the Triumphing richly joyfull divine Manifestation or Revelation The Dark-World viz the Ground of the Properties of own self desire and willing is called the First Principle being it is a cause of the divine Manifestation or Revelation †Or as to according to the perceptibility and also maketh an own Kingdome in it self viz a painfull Source or Quality according to which God calleth himself * Deut. 4.24 Heb. 12.29 An Angry Zealous or Jealous God and a Consuming Fire 39. And the Light which becometh manifest or revealed in the Fire wherein the Unity of the divine Efflux of the Love is understood is called the Second Principle viz the divine Power-World where Gods Love is a Love-Fire and Working Life therein as it is written †1 Tim. 6.16 God dwelleth in a Light which none can come unto for the power of the Unity of God worketh in the Light and is God and the fiery Kind or Quality in the Light is the Eternall Nature wherein the Eternall Love of the Unity loveth or perceiveth it self 40. Under the First and Second Principle stand in the Seven Spaces Seven Numbers which signifie the Seven Properties of the Eternall Nature and under them standeth TINCTUR distributed or severed into the Seven Spaces which signifieth the divine Word in the Temperature or Likenesse and Equality of the seven Properties wherein the Divine Powers lye in like or equall willing working and Substance viz the out-flown Name of God wherein the Great Mysterie of the divine power and working together with the Characters of the Letters in the distribution or sevâ—ration in the Seven Properties is understood TINCTUR 41. For the Word TINCTUR is the seperable Word out of which the Seven Properties flow forth T. 42. The T. is the Tau or the opening of the Unity the* * ✚ of the Threefold I. a ground of the Breathing or Speaking I. 43. The I. is the Efflux out of the Tau or the Exit out of the Unity viz the ✚ angle of the Life N. 44. The N. is the Efflux of the sounding Threefold Spirit C. 45. The C. is the Cutting asunder of the sounding where the I. viz the Efflux of the Unity severs it self again from the Darkness and breaketh the receptibility of the own willing T. 46. The other T. under Number 5 is now the Holy Tau or opening of the Glory where the Glory in the fiery perceptibility with the fiery Love viz with Gods Kingdome openeth it self and signifieth the great Might of the Light Power V. 47. The V. now is the True Character of the Holy Spirit with * * Three points two above signifying the Fire and Light and the Third below signifying the Vnity in the Love viz the Humility R. 41. With the R. R the holy Fire and Light is comprised in a Operative Naturall Substance For it signifieth the Kingdome viz the †The Royall Throne Throne and herewith is signified how the Holy Name with the Out-flowing Will introduceth it self in Mysterium Magnum into the Great Mysterie viz into the Eternall Mysterie out of which the visible World is sprung forth The Great Mysterie of the Tinctur or highest Ground of the Trinity of God T. is the Threefold I. signifying the Father I is the Generated I and iâ— IESVS N. is the Threefold I. in the Spirit C. signifyeth CHRISTUS T. in the fift Space is the Father in Christ V. is the Spirit of Christ in the Word which maketh alive or quickeneth R. is the Kingly Throne about which Darkness and Light doe