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
and Beasts what a biting Enmity striking proud stately Will the own self-will is where every Will would dominere over the other and worry and devour the other and only lift up it self also tread under all with cunning subtilty fierce wrathfull Malice Malignity and Falshood and make it self Lord thus also hath the Dark-world such a property 31. What all evill wicked malicious Men in this World doe in their malice wickedness and falshood that also the Devils doe in the Dark-world and what the poysonous evill Wormes and Beasts in their Malignity doe that doe also the other Creatures in the Dark-world 32. Though indeed they are without such Bodies yet they have such a Property in their Spirituall Body and though indeed they have Bodies yet it is after a spirituall manner as the Devils have 33. The Dark-worlds Birth or Geniture Substance Essence and Dominion standeth principally only in the first four Formes of Nature viz in the anxious Source or Quality in a very exceeding strong and mighty potent Dominion where all in the Essence is loud-sounding 34. For the Meekness is the Enmity of the fierce wrathfull Might or Power and indeed the one is against the other Else if they should be ONE there would also be but one only Source or Quality 35. If also there were but one Will there could not the Eternall Wonders become Manifest but the Manifold various Source or Quality maketh the Eternall Wonders revealed or Manifest 36. For the Eternity could not otherwise be manifested nor come to substance but with the kindling viz in the harsh hard strong or stern Attraction wherein the Dark world standeth and wherein the Fire-world ariseth originally and the Light-world 37. It is all but One only Substance but it parteth it self into three Properties of Sources or Qualities there is no Property rent asunder from the other but every one giveth or affordeth the other as is to be seen in Fire and Light as also in the Matter out of which the Fire burneth 38. And it is not necessary for Man to search further for he is himself the Substance of all Substances only thus farre it is necessary for him to search therefore because he hath in his Creation turned himself away out of his in-standing Order or stated Ordinance and introduced and awakened another source or quality in himself to find how he may again enter into his Eternal Order or Ordinance and source or quality and Regenerate himself again 39. And then how he may again quench the fierce wrathfull Source or Quality which is Stirring in him seeing ALL is stirring in him and that Evill and Good draweth him therefore he should learn how he may withstand the fierce Wrath and may walk and converse in Meekness in the Source or Quality of the Light and of the Love 40. Else Man had had no Law if he had not kindled himself in the Dark-worlds Property and walked or conversed according to the Property thereof Else all is free to him * NOTE Whatsoever he doth in the Meeknesse and Love that is FREE to him and is his owne Substance 41. It lyeth in No mans Name or Opinion all whatsoever is sprouted or grown out of one only Root that is and belongeth to one only Tree it is one only Fruit unlesse it destroyeth it self so that it changeth the very Essence it self 42. So long as a thing continueth in the Essence out of which it is existed so long it hath no Law but when it departeth out from thence into another Source or Quality then the first Source or Quality cleaveth to it and lyeth with the other in strife and now the Law pursueth it that it should enter again into that which it was in the originall and be one not two for one onely thing should drive on one only Dominion not two 43. Man was created in the Dominion of the Love and Meeknesse viz in Gods Substance therein he was to continue But seeing he hath awakened to himself yet another Dominion viz the fierce Wrath now he is in strife and hath Law upon him that he mortifie and forsake the fierce Wrath and be in One dominion again 44. If then both Dominions are become mighty in him and that the fierce wrathfull Dominion hath overpowered or vanquished the Love then he must totally dissolve in the Substance and become new born or generated again out of the first Root and therefore he hath in this Twofold Substance Law upon him how he shall behave himself and generate or bring forth a will-Will-Spirit to the Eternall Dominion 45. All this now standeth in his Might and Power he may generate or bring forth the fierce wrathfull Spirit or the Love-Spirit and according to that he becometh separated thither into which World he belongeth for he separateth himself but the Law over him continueth so long as he stand in this Field or Soyle 46. And then when the †Or Hearb Weed separateth from this Field of the Body Then it is in one Dominion again And there it shall continue Eternally for hereafter there is nothing more that can give it Law for it is totally One only in its willing either to doe Evill or Good 47. But in this outward Life Man standeth in Strife and there Two Dominions sway in him of a twofold Source or Quality and Law The one the divine to Love and Righteousness Secondly the other the fierce wrathfull one in the rising up of Pride and State in the Fires Might in the stern harsh hellish Covetousness Envy Anger and Malice or Wickednesse 48. To which then the Spirit inclineth uniteth or appropriateth it self of that Dominion it is The other cleaveth to it and reproacheth it to its Face as a perjured Apostate yet draweth it and would have it thus the Life sticketh between both in the Presse and is ever at odds with it self 49. But when it departeth away and totally giveth it self home to the fierce Wrath then the fierce Wrath destroyeth the first Image according to God but if it cannot totally because the divine Power hindereth it yet will the fierce wrath thrust the whole Man headlong and will cast Many headlong into Despaire in that anguish so that he kills himself or putteth himself to Death 50. And thus the Soul falleth with the Image home to the fierce wrathfull Dark-world and the Image is brought into a hellish Figure into a Form or Condition of its Property which it had here 51. For thus it is also come to passe with the Devils who have lost their first Image Every Devill hath now his Image according to his Property according to the fierce Wraths Figure according to its Source or Quality like as there are horrible Wormes or Evill Beasts and such a thing the lost Soul also hath to expect 52. Outward Reason supposeth that Hell is farre off from us but it is near us every one carrieth it in himselfe unlesse he kill the hellish Poyson * Note how
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-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
and in Love hast Betrothed and Espoused 99. O God HOLY SPIRIT let me walk and Converse in thy Power and let thy Holy Angels which thou hast appointed to me Lead me through JESUS CHRIST Crucified Our Lord Amen A Prayer when a Man will goe about his Work or Labour and Calling or Employment wherein God hath set Every One. 100. ALmighty Eternall God and Loving Father Creatour of Heaven and of Earth thou hast Created ALL Things to thy Prayse and MAN to thy Expresse Image and set him to be a Lord and Ruler of thy Works and hast put all under his hands 101. I poor unworthy sinfull Man consider with my self the heavy Fall of our first Parents whereby thy Curse came upon this Work and upon the Earth and I consider with my self how our first Parents are fallen out of Paradise into this Curse wherein now all of us must swimme in Weariness Toyle Incumberances Cares and Necessities and make our selves weary sick and faint that we may uphold and sustain our Lives till at length we enter again into Dust and Ashes the Substance out of which we are proceeded Where we are to Expect and wait for thy true and reall Promise that thou wilt awaken and raise us up again out of the Dust in the Last Day and form us into the fair Paradisicall Image again 102. This now I consider with my self when I take in hand the Work Calling and Employment wherein thou hast by or through Nature appointed or ordained me and pray thy Great Mercy which thou after this Heavy Fall and Apostacy hast turned towards us again in the Grace of JESUS CHRIST blesse me I pray thee in my Calling State Condition and Employment and turn away thy Curse and Anger from me through the Love of Jesus Christ that the Evill Spirit may not touch or sift me in my Calling and Condition and bring me into Falshood that I may not at all therein hurt deceive betray or wrong my Neighbour with Words or Deedâ— or desire that which I should not 103. Give me I pray thee O Dear LORD a ready Heart and Minde that I may with a Good Conscience without any false or wicked desire also without Pride Covetousness Envy and Anger perform my work and order my Condition according to thy Will and also rest satisfied with thy Grace with what thou givest me and that with the Works and Labour of my hands in my Office Duty State and Condition wherein thou hast set me I may NOT seek my own only to serve my self and my own turn alone but also my Neighbours benefit also may come to help the Miserable and the Impotent also the Weak Blind Simple and needy which are not gifted or furnished with understanding of thy Works of Wonder to manage them 104. Help I pray thee O Loving GOD that I may rightly know my self that I in my State and Condition and Office or Employment am but thy Servant or Minister and that all whatsoever I possesse cometh from thy hand and that I in this World have nothing my own but am only a Pilgrim and Sojournour upon Earth and thou O God the FATHER together with thy Sonne JESUS CHRIST in the Power of the HOLY SPIRIT dost thy self work drive manage and rule all and that all is thine alone and not mine 105. Give me I pray thee rightly to know that all Men are proceeded from One and in that regard that all are my fellow Members Brethren and Sisters as a Tree in its Branches So that I should Love them ALL. 106. As thou O Loving God hast loved us with One only or singular Love in JESUS CHRIST before the Foundation of the World and yet lovest us with the same Love and hast attoned or reconciled us all in one only Love as to thy Anger So O Loving God awaken and stirre up I pray thee also that same Love in ME and kindle my Soul and Mind therewith that I also may with and in THEE in thy Love love all my fellow Members and readily and willingly serve and minister to them That thy Name in us all may be sanctified and thy Will in us be done so that we all in One Love may Eat and Drink thy Blessings 107. And take from us the Evill and the Heavy Guilt viz thy Curse and Anger that the Devils Envy and Covetousnesse may not Spring or flow up in us and introduce us into Vengeance and Malice 108. That we also may heartily love one another and forgive one another our slips failings and infirmities as thou daily forgivest us in thy Love in JESUS CHRIST 109. O LORD prevent I pray thee the suttle Talons of the Devill that he may not Tempt us and bring our evill Inclinations aloft whereby I may be drawn into false or wicked Lusts 110. Deliver me O Dear God from all such Evil through the Bloud and Death of our Lord JESUS CHRIST and give me a Chearfull-Mind to manage thy wonders 111. Help me so that I may Work Will or Act nothing without thy Power bring my Life through thy Wonder-Works and Creature into the Eternall Heavenly working in into the Spirituall hidden Secret World and let me here in thy Works of Wonder increase in Power and Knowledge that also my in ward Ground may grow and increase in thy Wonder-Works in thy Power to the Manifestation or Revelation of the New Jerusalem in us where thou O True GOD wilt work will and be all in all in us 112. Therefore give me I pray thee constantly and continually to know this that I may have it for a token of remembrance to think upon in my Mind and not sinne nor break off my Mind from thee and generate a false or wicked Image which lusteth only after State Pride Covetousness and self-Honour and be Damned with the Evill Spirits but let me be One Spirit and Will with thee and Co-work with thee in the power of my Saviour JESUS CHRIST and of the HOLY SPIRIT Amen A Prayer on Munday at Noon or Midday or whensoever such an attentive Thought stirreth to consider ones State and Condition 113. O God Eternall FATHER I thank thee and praise thee that thou hast appointed and ordained me in this State and Condition that thou hast given me Good Things and meanes for Sustenance and set me among honest vertuous People whom I should serve and Minister to and benefit with my Gifts and hast indued me with Reason and Vnderstanding and Created me a rationall Man so that I know thee and that I am not a Dull Dead foolish ignorant Man who knoweth nothing of thee and thanketh not thee for such benefits But hast Created me from or out of the Light of the World that I may with and in thy Light work or act and live and shewest me all thy Wonders in thy Light 114. I thank thee for this that thou hast created me to thy Expresse Image and set thy Wonders under my hand that I may know them and may
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
it is an Eye in it self as †Ezekiel hath seen such a thing in a Figure in the introducing his will-spirit into God where his spiritual figure became introduced into the wisdom of God with or by the Spirit of God and there he attained the Vision and otherwise that cannot be The Second Text. 31. THus we understand that the Divine Being or Substance in the Trinity dwelleth in the Abysse in it self yet generateth to it self a Ground in it self viz the Eternal Word or Heart which is the Center or Limit of Rest in the Deity where yet there is nothing understood concerning or as to the Substantiality but concerning or as to a Threefold Spirit where alwayes the one is the Cause of the Birth of the other 32. And yet that very Threefold Spirit is not measurable or circumscriptive divisible or fathomable for there is no place found for it and it is in like manner as the Abbysse of Eternity which generateth it self in it self into a Ground 33. And there can be no Place or Space conceivable or found where the Spirit of the Trinity is not Present even in all things or substances but hidden to the Thing or Substance dwelling in it self as a Substance that equally or alike at once filleth all and yet dwelleth not in Substance but it self hath a Substance in it self as we may find by the Bysse or Ground and Abysse how they both are to be understood as to one another 34. Thus we understand the Eternity I. First How it hath been before the times of the Creation of this world II. Secondly we understand further what the Divine Being or Substance is in it self without and beyond a Principle III. Thirdly what the Eternal Beginning in the Abysse is and the Eternal End in its own Bysse or Ground generated in it self viz the Center to the Word which word is the Center it self IV. Fourthly And yet the Eternal Geniture or Birth of the Word in the Will in the Looking-Glass of the Eternal Wisdom viz in the Virgin without generating or bringing forth is continually effected or produced from Eternity to Eternity 35. In this Virgin of the Wisdom of God is the Eternal Principle as a hidden Fire which becometh thus apprehended as in a Looking-Glass in its Colours and hath been known from Eternity to Eternity in the Figure and also thus becometh known in all Eternity in the Eternal Original in the Wisdom 36. And in that Looking-Glass where the Principle out of the Eternal Abysse becometh opened is the Substance of the Three Principles according to the substance of the Holy Trinity become seen with its wonders as in an Abyssall Deep and that from Eternity 37. And now it is to be understood thus that the First Principle in the Original is * See the small six Points Verse 65. the word Magical Magicall for it becometh generated in the desiring in the willing from thence then to generate its seeking or Longing and contrary opposite will 38. And seeing then in the first and second Principle it is only understood as a spirit without comprehensible or palpable being or substance therefore the seeking or Longing is further to generate the Third Principle where the Spirit of the Principles might rest and manifest it self therein in Similitude 39. And although each Principle hath its Center yet the first Principle standeth in the Magical source or quality and its Centre is Fire which cannot subsist without Substance and therefore its hunger and desiring is after Substance 40. And it is to be understood concerning or as to the first Principle if we speak meerly of One though it is not One alone that the Abyssal will in the Center of the Abysse as wherein the Eternal Word continually becometh generated from Eternity is desirous for the Will desireth the Center or Heart 41. Secondly it desireth that the Heart might be manifest for in the Abysse there is no manifestation or revelation but an Eternal Nothing a stilness or vacuum without Being or Substance or Colours and Vertues 42. But in this desiring Colours powers and vertues come to be and yet is thus only hidden in it self and if it should Eternally not be manifested then there would be no Light Lustre Bright Glance or Majesty but a Threefold Spirit in it self which would be without source or quality of any Being or Substance 43. And thus is the Substance of the Deepest Deity without beyond or besides Nature 44. And further the Eternal Will of the Deity desireth to manifest it self out of its own Bysse or Ground in the Light of the Majesty 45. Where then the first will of the Father to the Son and to the Light of the Majesty is apprehended to be desirous and that in two wayes the First way to the Centre of the Word the Second to the Light of the Manifestation or Revelation 46. For every desiring is attractive though in the Abysse there is Nothing which there can be drawn yet therefore the Desiring draweth it self and impregnateth the Second willing of the Father which Imagineth to the Light of the Majesty out of the Center of his word or Heart 47. And now is the Heart impregnated with the Light and the first will impregnated with Nature and yet thus there would be no manifestation if the Principle were not generated 48. For the Father generateth the first Principle out of the first willing viz Nature which in the Fire cometh to the highest Perfection 49. And then he generateth the second Principle in and out of the second willing to the Word in that it desireth the Manifestation or Revelation of the Word in the Light of the Majesty where the Fire of the Second Principle in the Light of the Majesty is a fulfilling of the Second willing viz. Meekness which is set opposite to the fire of the first Principle and quencheth its fierce wrath and is put into an Essentiall Substance as into an Eternal Life Where the Fire is hidden in the Light and giveth the Light its Power Strength and Might so that it is together an Eternal Band and one without the other would not be Hitherto of the highest divine Mysterie how and what God is without and beyond Nature Now followeth Of the First Principle in it Self what it is only and alone in it Self 50. HEre the Desiring is to be considered of For every Desiring is attractive of that which is in the desirous willing 51. Yet now God desireth only Light viz the Glance out of his Heart that it may appear in the Wisdome and so the Total God as in himself together with the outgoing Spirit out of it self may be manifested in the virgin of his Wisdome and that there be an Eternal perfect Joy longing or delight and fulfilling in * The out-going Spirit it 52. And this now can be no otherwise generated then through the fire where the will becometh put into the deepest sharpness of the Omnipotency in that it becometh Consuming
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-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-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-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
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-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-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
Vertuous in my behaviour but its heart is the Covetousness that is the Wolfe and devoureth the Labour and Sweat of the Miserable 32. It lifteth it self up above all it * Or studieth searcheth and diveth daily into the Wonders of God contriving how is might †Seem Wise Vnderstanding and Holy flatter and play the Hypocrite It sheweth it self Friendly Courteous and Modest as if it were a Virgin full of Modesty and Chastity and yet is a perfidious Whore and hateth in the heart all * Honesty Modesty Vertue Chastity and Righteousnesse 33. It is a continuall Enemy of Love and Humility whatsoever is simple and plain it disesteemeth or despiseth that and yet compelleth the Simple under its yoak It saith to the upright honest Man thou art My Dog I will hunt thee whither I list 34. Thou art Silly and Foolish I am Wise Prudent and Politick and is it self the Greatest Fool of all it fools and jests away God and the Kingdome of Heaven for a little whiles Lust of the Eye It plungeth it self into Darkness and putteth on the Mantle of †Cumbering cares and irksomenesse Anguish 35. The Second Power or Vertue of this King Falshood is Covetousnesse that draweth all into it self and darkeneth Prides Glistering Garment it forceth Evill and Good one among another to it and conâ—tantly filleth Pride or State full 36. And when it hath filled that then it taketh its Sonne Envy and vexeth and tormenteth Pride therewith so that it hath no rest or quietness in its Glance or Lustre Envy Stingeth in the desirous Covetousness as if it were Mad and Senseless It tormenteth and plagueth the Pride Day and Night that it is never at Rest 37. The Covetousness is the right filthy durty swinish Beast it desireth more then it may or Can devoure its Jawes stand open day and night it suffereth not Man to Rest and plagueth him alwayes in its sordid basenesse so that man hunteth after Earth and after those things which the Earth affordeth without any Mans Covetousnesse there belongeth only Labour to it and no Covetousnesse 38. Covetousnesse Plagueth it self and is its own Enemy for it filleth it Self with woe and disquietnesse and darkeneth and obscureth Mans understanding that he cannot apprehend that All cometh from the Divine hand it maketh Mans Light of Life dark it consumeth the Body and bereaveth it of divine Sense Perception and Glory 39. It casteth it into the Grave of Death and bringeth it into the Temporall and Eternall Death it attracteth dark Substance or Matter into Mans Noble Image and Maketh of an Angell a fierce wrathfull Devill It Createth or awaketh the Turba over Soul and Body and is the abominablest and ugliest Beast in the Abysse of Hell for it is the Cause of the Source or Quality and Pain or Torment without it might no Source or Torment Exist 40. It maketh Warre and Strife for it never letteth it self have enough or never is satisfied If it had the whole World yet it would fain also have the Abysse for there is no place * Born Prepared or Created generated for its Rest 41. It buildeth Countries and Kingdomes and breaketh them also againe and driveth Man into meere wearinesse toyle and unquietnesse it is exactly the Devils Heart and Will for Pride is the fine brave Spirit which sprouteth out from Covetousnesse 42. It is the fair brave Childe that there should possesse Heaven but Covetousness hath made it a Bastard and hath introduced it into †Rev. 17.5 Babell into the Mother of the great Whoredome upon Earth There Pride alwayes playeth the Whore with Covetousnesse and is but a Bastard in the presence of God 43. It cannot possesse the Kingdome of Heaven it maketh or hath its Kingdome of Heaven upon Earth it lyeth in Whoredome with the King Falshood which taketh all its Labour and giveth it to the Four Elements of the Devill in the Dark-world and thither must also Pride together with Covetousnesse follow after when the Anguish breaketh the Covetous Sack 44. It is indeed so very Religious Pious and Sincere and yet taketh its Covetousness with it into the Abysse that yet the Pride may have its Joy therein 45. As a Fool in his Fools Coat which toyleth and vexeth himself that he might bring forth Folly and please his Spectators in that he is so senslesse a Fool In like manner also Pride and Covetousnesse is Gods Foole and the Devills Jugler who hath his Joy therein that he can make of Gods Image a Fooles Image 46. The Third Power or Vertue is Envy in the Four Elements of the Devill in the Kingdome of Falshood that is a Sting it rageth and raveth as an Evill Poyson it Can remain no where and hath no place of its Rest 47. It s Mother the Covetousnesse letteth it have no Rest it must continually rage and rave it must enter into that in which it was not generated it is the Mouth of Covetousnesse a constant Lyar and Defamer and Disgracer of others it stingeth into its Neighbours Heart and woundeth it 48. It devoureth it self for very poysonous hunger and yet never hath enough it maketh disquietnesse without limit or Measure it is the greatest Poyson and the Eye of Hell the Devill seeth Man therewith into Soul and Body Nothing is like to it 49. It is no Fire but the sting of the Fire it is the Author of all Evill or mischief and yet findeth no Rest the more it driveth on the more senslesse and mad it is it is a tainted Poyson it needeth no Substance yet it rageth in the Substance 50. It maketh Man more then senslesly mad so that he desireth to rage and rave against God It is Hells and the Anger 's Essence it maketh of Love the greatest Enmity it affordeth Nothing to any and yet is it self a famished Nothing 51. This is the Devils Will-Spirit that Man which taketh it into his Lodging he taketh in the Devill together with Gods Anger for it bringeth the hellish Torment and Woe it is the Eternall Enimicitious Plague and disquietnesse and destroyeth the Noble Image of God for it is Gods and All Creatures Enemy 52. The Fourth Power or Vertue in the Four Elements in the Kingdome of Falshood of the Devils is the Anger the Malice or Wickedness that is the right hellish Fire the Anger becometh generated between the Covetousness and the Envy 53. It is the Envies Fire and Life That which the Envy cannot bring to passe that the Anger bringeth to passe The Anger taketh Body and Soul together and runneth as a raging Devill will murther and break or destroy all 54. It runneth against Walls and Forts And though perhaps it bursteth it self yet it is so raging like a Mad Dog who bites worries and killeth all it is so poysonous venomous and spitefull in its anger that what it cannot overpower yet it poysoneth venometh or spiteth 55. This is the Right * Podâ—gra Gout of the World when
secret Arcanum or a Mysterie of a whole Substance and is thus a Comprehension viz an Abyssall Wonder of Eternity where many lives without Number become Generated and yet is together as it were but one only Substance 22. And the Threefold Spirit without Substance is the Master and Possessour thereof and there yet it possesseth not the Nature-Substance for it dwelleth in it self 23. The Word is its Center or place of possession and it standeth in the Middest like a Heart 24. And the Spirit of the Word which existeth in the first Eternall Will openeth the Wonders of the Essentiall Life so that there are two Mysteries One in the Spirit-Life and one in the Essentiall-Life 25. And the Spirit-Life is known to be GOD And also is rightly so called 26. And the Essentiall Life to be the Nature-Life which would have no understanding if the Spirit or the Spirit-Life were not desirous 27. In which desiring the * Note divine Substance viz the Eternall Word or Heart of God is continually and from Eternity generated 28. From which the desirous Will Eternally goeth forth viz the Spirit thereof into the Nature-Life and openeth therein the Mysterie out of the Essences and in the Essences so that there are two Lives and also two Substances out of and in one only Eternall Abyssall Originall 29. And thus we apprehend what GOD and NATURE is how BOTH of them are from Eternity without any Ground and Beginning For it is a continuall Eternally enduring beginning it beginneth it self continually and from Eternity in Eternity wherein there is no Number for it is the ABYSSE The Fift Text. 30. THus then seeing TWO Substances have been from Eternity Therefore we cannot say that the one standeth next or besides the other and apprehendeth or frameth it self so that the one comprehendeth the other And yet we cannot say that the one standeth without the other and that there is a sundring from being ONE No. 31. But thus we apprehend it that the Spirit-Life in it self standeth turned inwards and the Nature-Life standeth out from it self turned forward before it self Where they together we liken it to a Round Wheel †The Philophique Globe in the 40. Questions of the Soul unparted and whole Globe or Spheare which goeth on all sides as the * Ezek. 1.15 to the 26. ver Wheel in Ezekiel intimateth and the Spirit Life is a totall fulness of the Nature-Life and yet is not Comprehended by the Nature-Life 32. And these are two Principles in one only Originall where each hath its Mysterie and its working for the Nature-Life worketh to the Fire and the Spirit-Life to the Light of the Brightnesse and Glory 33. Where then we understand in the Fire the fiercenesse of the Confirming of the Substantiality of Nature and in the Light the generating of the Water which bereaveth the Fire of the Power and Authority as before in the †In the 40. Questions of the Soul the Answer to the 1. Question Questions hath been Declared 34. And thus to us is apprehensible that it is one only substantiality of Nature like Water and Fire together which thus stand as it were mingled one in another where then it giveth a Light Blew or Azure Colour Like the flash of Fire 35. Where it hath the form or resemblance like a * Or Rubie Cherubin or Rubie and Christall Mingled in one only Substance or like Yellow White Red Blew mingled in a dark Water where it is like New in Green 36. Where yet each hath or retaineth its Clarity and shineth and the Water thus only preventeth its Fire so that there is no Consuming there but thus they are one only Eternall Substance in two Mysteries one in another and yet a distinction of two Principles viz of a twofold Life 37. And thus we understand herein the Substance of all Substances and that it is a Magick Substance where a Will can create it self into an Essentiall Life and so passe into a Birth or Geniture and in the Great Mysterie awaken a Source especially in the Originall of the Fire which was not manifested or revealed before but lay hidden in the Mysterie as a Lustre in the Multiplicity of Colours 38. As we have a Looking-Glasse of this in the Devils and all Maligninity And thus also apprehend whence all things Evill and Good Exist Viz from the Imagination in the Great Mysterie where a wonderfull Essentiall Life generateth it self 39. As we have a sufficient instance to apprehend it by in the Creatures of this World viz where the divine Life hath once moved or awakened the Nature-Life how the same hath generated such wonderfull Creatures out of the Essentiall Mysterie whereby then is understood how every Essence is come to be a Mysterie that is to a Life 40. Also again is understood that thus in the Great Mysterie there is a Magicall Seeking so that the seeking of every Essence thus maketh a Looking-Glasse again to behold apprehend and know it self in the Looking-Glasse 41. And there then it comprehendeth the Seeking understand the Looking-Glasse and bringeth it into its Imagination and findeth that the same is not its Life 42. Where then the Strife existeth and the Loathing so that the Seeking willeth to cast away the Looking-Glasse and yet cannot 43. Thus then the Seeking seeketh the limit or utmost extent of the Beginning and goeth out from the Looking Glasse and then is the Looking-Glasse Broaken and the Breaking is a Turba viz a dying of the * Received Conceived or Formed Life Comprehenaed Life 44. And it is highly apprehensible to us how the Imagination of the Eternall Nature hath the Turba thus together in the Seeking in the Mysterie yet anawakeable unlesse the Creature viz the Looking-Glasse of the Eternity doe it self awken it viz the fierce Wrath which in the Eternity lieth hid in the Mysterie 45. And we see here when the Eternall Nature once moved or awakened it self with the Creating that the fierce Wrath became together aawakened and also manifested or revealed it self in Creatures As Men find there are Evill Beasts also Evill Hearbs or weeds and Evill Trees as also Wormes or Creeping things as Toads Serpents and the Like as to which the Eternall Nature hath a Loathing 46. And the Malignity and Poyson is only nourished or sustained in its own Essence and for this things sake also the Eternall Nature seeketh the Extent or Limit of the Malignity and willeth to leave or forsake it 47. Where then it falleth into the Turba that is into the Dying and yet is no dying but a spewing out even into the Mysterie Where the Malignity with its Life shall stand apart viz in a Darkness 48. For Nature leaveth or forsaketh it and shuts it out so that it standeth thus in it self as in Evill Poysonous Venemous Fierce Wrathfull Mysterie and is it self its own Magia viz a Seeking of the Poysonous Anguish Tht Sixt Text. 49. VVHen we consider our selves and apprehend thus
then we find the Strife of all and Every Thing or Substance that the one is continually the Loathing of the other and is the others Enemy 50. For every Will desireth a purity without Turba in the other Thing or Substance and yet hath the Turba in it Self and it is also the loathing of the other 51. And there goeth the Might of the greatest over the least and holdeth the same in Subjection except it escapeth from it else the strong ruleth over the weak 52. Thus also the weak runneth on and seeketh the utmost limit of the Driver or Oppressour and willeth to be * Rom. 8.21.22 released from the Compulsion and so utmost limit of all Creatures is sought which standeth hidden in the Mystery 53. And thus and from hence existeth all the Power and Authority of this World in that Continually the one ruleth over the other and it was not in the beginning Commanded or Ordained by the highest Good but is grown out of the Turba 54. Whereas Nature afterwards hath acknowledged the same for its Essence which is become generated out of it and hath given Laws to it thus further to generate it self in the conceived or †Ordered Constituted oâ— Contrived framed Government 55. Where this Birth or Geniture is thus then climbed to Kingly Government and further hath thus sought the Abysse viz the ONE till it is become Monarchy that is Empire and there yet it is in the climbing up and will be One only and not Many and though it is in Many yet will the first Source or Quality from which all is generated rule over all and will be Lord alone over all Governments 56. And whereas the Seeking was one only Government in the Beginning and yet hath parted it self in time according to the Essences into Many So the Multiplicity seeketh the One again and it is certainly generated or born in the Sixt Number of the Crown that is in the Sixt Thousand Year in the Figure not at the End 57. But in the Hour of the Day wherein the Creation of the Wonders became quite finished That is wherein the Wonders of the Turba stand at the End A * Herre Sir Master Lord. Prince King or Emperour Lord is born or generated who governeth the whole World Yet by or through Many Offices 58. And there shall be sought the Self-usurped or grown Magistracy and the Driver or Oppressour and Persecuter For the smallest or least which is lying under is also run to the utmost limit and Now all severeth or dissolveth it self for it is the highest pitch or limit and there is no stopping or recalling 59. Thus also the Turba viz the fierce Wrath of all Creatures becometh sought for the is also with the Loathing of the Creatures run to the limit and now becometh Manifest or Revealed Viz at the limit in the Midst of the Number of the Crownes in the Sixt Thousand Year a little Over and not under in the Day and Hour when the Creation in the Mystery became perfect and finished and became set in the Mysterie as a Looking-Glasse of Eternity in the Wonders 60. That is on the Sixt Day beyond Midday or Noon there standeth the Mystery with the Wonders Open or Revealed and it becometh seen and known where then the Purity shall drive out or drive away the Turba for a Time till the Beginning passeth into the End and then is the Mystery a Wonder in Figures The Seventh Text. SEeing then in the Mystery of the Eternall Nature Such a hidden secret Arcaâ—â—â— hath laâ— from which all Creatures Evill and Good have become Generated and Created therefore therefore we appreprehend it to be a Magick Substance where the one Magia hath continually through Lust or Longing awakened the other and brought it into Substance Viz that Every thing hath exalted it self and brought it self into the highest Authority 62. For the Spirit of God is no Maker of the Evill in Nature but an Opener and Seeker of the Good 63. Thus hath the Evill it self as through a Magick Seeking continually together sought and sound it self in the Mystery and iâ— together become opened without or besides GODS purpose or Predestination the fierce Wrath is a Severity and ruleth over the weak or simple 64. Thus all is grown out of its own Tree without premeditation or fore-though for the first Opener viz God hath not ordained the Evill or Malignity to the Government but Reason or the Ingentiam Wiâ— or subtil Policy that was to open the Wonders and be a Conductresse of the Life 65. And here meeteth us the Great Secresie which hath from Eternity lyen in the Mysterie viz the Mystery with its Colours which are Four and the Fift is not peculiarly belonging to the Mysterie of Nature but it is the Mysterie of the â—eity which shineth in the Mysterie of Nature as a Life of the Light 66. And * The Black Colour belongeht not to the Mystery but it is the vail viz a darknesse wherein all lyeth these are the Colours where in all Lyeth viz Blew Red Green Yellow and the Fift the White is GODS own and yet also hath its Glimpse Glance or Lustre in Nature 67. Yet it is the Fift Essence or Quintessence a pure undefilled Childe as is to be observed in Gold and Silver as also in a white clear Christâ—â—ine Stone which colour also subsisteth in the Fire for the Fire is the proof or Tryall of all Colours in which nonâ— subsist in the Fire but the white being the same is a Glance of Gods Majesty 68. * This Alphabet of the Language of Nature lyeth in the Black Colour hidden among them all for the Black colour belongeth not to the Number of the Colours the same is Mystery and Incomprehensible but only to those to whom the Language of Nature becometh opened by the Spirit of God Also we finde herein the Tree of the Tongues or Languages that is of the Speeches together with the Four Alphabets the One or First Marked with the Characters of the Mysterie wherein the Language of Nature lyeth which is the Root in all Languages and yet in the Out-birth of the Multiplicity of the Many Languages is not apprehended but only of its own Children which understanding the Mysterie it self giveth for the same is a Wonder of God 69. The Second Alphabet is the Hebrew which openeth the Mysterie and nameth the Tree with its Branches and Sprouts 70. The Third is the Greek which nameth the Tree with the Fruit and Ornament which first rightly Expresseth or Speaketh forth the Ingenium Wit or Knowledge 71. And the Fourth is the Latine wherewith many People Nations and Languages help themselves which Expresseth or Speaketh-forth the Tree with its Powers and Vertues 72. And the Fift is GODS Spirit which is the Opener of all Alphabets and that Alphabet no Man can teach unlesse it open it self in Mans Spirit 73. Thus these Alphabets Exist from the Colours of the great Mysterie
and part themselves further forth in Number into Seventy and Seven Languages or Pronunciations Whereas yet we apprehend or account no More then Five for the Head or Chief Languages or Pronunciations and Seventy two for the Wonders wherein Babell is vnderstood viz a Mouth of a Confused Substance or Thing 74. Where Reason hath forsaken its Conducter and would goe alone and Climbe up into the Mystery as is to be apprehended by the †Gen. 10. from 8. to the 15. and the 11. chapter Children of Nimrod at the Tower of Babell when they were apostated or fallen away from Gods Obedience into own-self Reason then they had lost their Conductor and did Confound Reason so that they Conceived or Comprehended not their own Speech Language or Pronunciation 75. And thus grew many Languages viz Seventy two out of the Confused Babell and each entered into it self and sought Wit or Arts each in its own self Reason and Evill or Malignity for they had forsaken God and were become Heathens 76. And he let them goe on in their Wonders for they would not cleave to him but would be a Sprout of their own and their own Reason which yet was mingled with all Colours should rule steer or lead them 77. And then the Turba became generated so that they were * Gen. 11. from 6. to the 10. not of One Mind for every one would live from out of their own Colour and yet were not the right Chief Colours but only its Evill Self-hatched Children who hatched or bred themselves forth in the Reason and ran without the right Conductor which had framed Created or set all in one only Tongue or Language and opened no More then one only one only Tree with the Branches and the Power together with the Fruit. 78. For the Four Alphabets lye in one only Tree and goe out of one another but the Multiplicity of Speeches or Languages must with the others Characters or Letters help themselves as belonging to the Family and yet also will be their own and sprout turn or grow all of them against or contrary to the Tree The Eighth Text. 79. THus we now see the Original of Two sorts of Religions out of which Babell is Generated an Idoll-Goddesse and that both to Heathens and Jews for Babell is in Both. 80. And they are Two Generations in One only the one goeth forward forth out of its Reason viz out of the Nature-Life and out of the Spirit and seeketh to elevate it self it maketh it self a Way in its Substance or Being 81. For its Will goeth out of its own self-seeking and seeketh its Magia viz a great Number for its Government or Dominion a Multiplicity and goeth directly forward away out of it self its Will continueth in its Multiplicity and that is its Multiplicities God and Conductor 82. And though the Free-Will of God opposeth and rebuketh them yet the Idoll-God doth flatter or play the Hypocrite with the †Note what the Free-will i◠Free-Will viz the Spirit of God but with the Mouth only and honoureth its own Will in the Number of the Multiplicity for that will is generated out of its Treasure that is out of its Magia 83. It comprehendeth not the Free-Will of God and therefore it is * Math. 16.17 John 3.6 generated out of flesh and bloud out of its own self-Nature and is a Childe of this World and holdeth its Treasure for its beloved thus it is now an Hypocrite and a Confounded Babell 84. The Numbers of the Multiplicity viz it s own Magia Confounds it in that it goeth out from one only Number into Many and then is the Multiplicity a Confounded Babell and its hypocriticall Mouth with which it giveth good Words to the Spirit of Unity and promiseth much to it is an Antichrist and a Lyar for it speaketh one thing and doth another 85. It s heart is a seeking and the Spirit of its heart hath turned it self into the seeking thus then is the Magus of the Multiplicity a stout proud stately Covetous Malignant Devourer and a Spirit out of the desirous Multiplicity and is a false Idol-God 86. He cleaveth not to the Free-Will of Nature which hath the Might of the Wonders in its power or authority and he hath no understanding in the Divine Mysterie for he cleaveth not with his Will to that Spirit 87. Else if his Will were turned into the Liberty then would the Spirit of God open his Magick Mysterie and his Wonders and Works would with his Will stand in God but whereas they only goe out from it self so then the Beginning seeketh the End and the Middle-most is the Turba for it standeth not in the Free-Will of God but it groweth out of it self and Elevateth it self like a proud stout Tree 88. And whereas then God is but ONE only in the Will and is ONE only in the Eternall Desire that is in the Eternall Magia so that the Seeking of the Eternall Magia thus only giveth up it self into the Eternall Will and frameth or Createth its Life therein so is the Will of the Out-birth as an apostate perjured Whore for it is a Genetrix of Falshood and cleaveth not to the Free-Will 89. And herein we understand an Apostacy as that of Lucifer who is a Cause of all that who hath made the Magia of Nature to be eagerly Seeking or Longing after Falshood 90. †Note And thus herein two Eternall Lives become generated viz one in the Will of God and the other in the Will of the Devill and in the Will of the fierce Wrathfulness and that is Babell together with the Antichrist upon Earth 91. All whatsoever goeth out from the Will of God into its own Will that belongeth to Babell This you see by Jewes and Heathens as also by all People and Nations the Heathens remain standing in their own Magia 92. But those that went out from the Seeking of Perdition into the Light of Nature though they knew not God and yet lived in the purity those Children of the Free-Will and in them hath the Spirit of the Liberty in the Mystery opened great Wonders as is to be seen in their Wisdome they have left behind them 93. But the other who lived only out of their Magick Will out of Flesh and Bloud their Will was drowned in the Turba and the Source or Quality of the Turba climbed up in their Will and gave them a Spirit according to the Essences of their Covetousness and fierce Wrath and that seeketh only of the Number of the Multiplicity viz Dominions and Kingdomes 94. And when the Turba could not goe forward by Power and Authority then it became enraged with Wrath and began Strife and Fighting and from thence Exist Warres viz out of Pride Stateliness Covetousness and Multiplicity and this belongeth with its Number into the Mystery of the fierce Wrath. 95. In like manner also were the Jews God revealed himself to them yet they clave also to two Wills
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
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
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
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