Breathing Which is called Gods Word Viz the Speaking or Breathing of the Unity of God the Foundation of the Power In this is the true Holy Ghost understood in the efflux of the Love-Speaking viz the Moving or the Life of the Love 38. Also thus is the Angelicall as also the Souls Spirit therein understood in which God is Manifest or revealed and dwelleth but the Ground of Souls and of Angels according to their Nature is understood in the Eternall Nature-fire * Note the difference between the Deity and Nature For the clear Deity becometh not Creaturely For it is an Eternall Unity but it dwelleth through and through Nature As Fire gloweth or shineth through and through the Iron 39. And at this Place we understand the †Potentiality possibility of Angels and of Souls if they loose the Love-Fire so as they separate away from the divine Unity and enter into own self desire then the Anger-fire burneth in them and that is then their right and proper Life 40. But if the divine Love-fire burneth in their Centrall-fire then is their Fire-life a meet Joy and a meek well doing or benificence and the Fire of God and the Fire of Nature Standeth in them in * In Concordance Harmony or Temperature ONE only Ground 41. In this Fift Property the Glory and Majesty of God becometh manifest or revealed viz a Light of Love Of which the Scripture saith †1 Tim. 6.16 God dwelleth in a Light that none can come unto signifying that no Eternall Creature at all is become generated out of the Centrall fire of the Love for it is the holiest Fire of all and God in his Ternary or Trinity it self 42. * Note And out of this Holy Fire is out-flown the IAH viz a Beam of the perceptible Unity the same is the highly pretious Name JESUS which redeemeth or releaseth the poor Soul from the Anger-fire again and did in the assuming of the humanity in the departed Centrall Anger-fire Gods Anger give in it self into the Soul and kindled it again with the Love fire and UNITED it with GOD. †Note O ye Men observe this 43. Thus now understand the right foundation In God there is no Anger it is meer and clear Love Only in the foundation through which the Love becometh Moveable is the Anger-fire but in God it is no other then a CAUSE of the Joy and of the Power And in the CENTER of the Anger-fire it is the Greatest terriblest darkness pain and source or Torment And these two are in one another as Day and Night where none of both may comprehend the one the other But the one dwelleth in the other and they make two Principles viz two Eternall Beginnings 44. The First Beginning is the Kingdome of Gods Love and the Second Beginning is called the Kingdome of Gods Anger viz the foundation of Hell in which the out-cast or rejected Spirits dwell 45. The Foundation of the Kingdome of God is meer pure IAH viz powers of the separable Word And the Foundation of the Anger of God is meer NEIN or No from whence the LYE Existeth Whereupon said Christ that * Joh. 8.44 the Devill was a father of Lyes For his foundation is meer NEIN or No and a Contradiction or gainsaying of the Truth viz the IAH 46. The Sixt Property in the out flown Will is the Sound Voice Understanding Discourse or the Distinctions viz the true Understanding and standeth in both Centrall Fires alike at once 47. In the Center of the own receptibility of the Naturall Fire without co-working of the Holy Fire if these two Fires are become separated as is to be apprehended in the Devils and Damned Souls there is †NOTE no Understanding but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness viz a trying or Probation of the foundation of Nature a meer misusing of the Powers of Nature whence Treachery or Deceit base cunning Surmisings Folly Sottishness and * Or Voluptuousness Wanton-lightness do exist 48. In this Sixt Power stand the holy Names viz the divine Powers in the opening of the Unity in the working and desiring and they stand in both the Fires alike at once viz in the Fire of the Naturall Mobility and in the Fire of the Flame of Love 49. And here standeth the Wonder-doing Word in its working for the Great Name of God Tetragrammaton is here the Center of the Wonders of God which worketh in both the Centrall Fires which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire doe misuse 50. And the Ground of the whole Cabala and Magia is comprehended in this ground for it is the working Powers where the unperceptible co-worketh in the perceptible 51. And at this place lyeth the Law of Moses before it not to misuse it upon pain of Eternall punishment as is to be seen in Exodus 20. Exod. 20. from 1. to the 18. especially 2 3 and 7. for those that are OURS enough is here said and for the Wicked there is a strong Lock or Barre before it 52. The Seventh Property of the out-spoken desirous Will is the Substantiality in which all Powers lye in the Substance and working viz a subject of all Powers whence the Visible World is Existed and through the Moving of the Wonder-doing-Name is flowen forth and gone into divisibility and formability 53. Whereupon there is in all Beings or Substances of this World both the Centrall Fires according to Gods Love and Anger as is to be seen in the Creatures but the Holy Fire lyeth hidden to them which the Curse viz the Moving of the Anger of God with Sinne holdeth shut up Note Note as is to be seen by the Tincture and yet through Gods permission there is a possible Entrance 54. This out-flown Holy Fire when it yet wrought together through the Earth was the Paradise and it is so still indeed but Man is thrust out from it and many a one seeketh himself to death in this Fire and yet findeth it not unless he hath before hand found it in himself 55. Understand us thus in this Question of the Love and Anger of God that there is a twofold Fire understood as first a Love-Fire where is meer clear Light and that is called Gods Love viz the perceptible Unity and Secondly an Anger-Fire from the receptibility of the out-flown Self or own-will where through the Love-Fire becometh Manifest which Anger-Fire is a ground of the Eternall Nature and in the Center of its Inwardness is called an Eternall Darknesse and Pain or Torment 56. And yet BOTH these Fires are but ONE only Ground and hath been and remained continually from Eternity in Eternity But yet parteth it self into two Eternall Beginnings as is to be Considered Conceived and pondered of in Fire and Light The Fourth Question What was there before the Angels and the Creation were Answer 1. THen was God with
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
Pride in its Hypocriticall flattering Mantle cannot gâ—t the Power and Authority by Subtilty and Falshood then it must afterwards set up the Fourth Power or vertue which striketh with fists thereupon and raiseth Warres upon it 56. O how frolick is the Devill when his Four Elements thus rule then he supposeth he is yet Lord upon Earth though indeed he is Captive and yet the Beast Men perform his office well and so he therewith doth but reproach Men that they are and doe worse then he himself can doe 57. Thus these are the four Elements of the Dark-world in which the Devill supposeth to be a God wherewith he ruleth upon Earth with his faithfull Sonne Falshood which first is the Smugge Kitlin which before hand giveth good words and yet watcheth continually upon the Mouse if it can but once catch it O how brisk and Jocund it is when it can bring the Roastmeat to the Devill 58. With these Four Elements is Man surrounded and hath them in the false Kings Land and Country for his Lodging They Shoot him at an houres to the Heart and would Murther his Noble Image 59. He must continually be in Strife against these For they are with and in him as in a Lodging They stand alwayes upon him And would Murther his best Jewell 60. If but one of these Four Elements have power and Authority to qualifie or operate in Man then that One kindleth all the other and instantly robbeth Man of his Noble Image and maketh out of it a vizard of the Devill 61. And none can with truth say who letteth these Four Elements have power and authority to qualifie or operate that he is a Man for he qualifieth or operateth in the Devils property and is an Enemy of God 62. And though perhaps the Devill cloateth him with the flattering Hypocriticall Mantle so that he can give good words and knoweth how to behave himself finely that a Man supposeth he is a Childe of God yet for all that he is no Man so long as these four Elements lead the upper dominion 63. But he is a Devillized Man half Devill and half Man till he maketh his measure full and then he is a Totall Devill in Mans Form or Shape 64. * NOTE Therefore let every one learn to know what kind of Properties rule in him if he find that these four Elements or but one of them rule in him then he hath time to draw into Battle against it or else it will not be Good he should not dare to comfort himself with the Kingdome of Heaven 65. Only let him not suffer the Devill to cast the flattering Hypocriticall Mantle about him as is done now adayes when Men live in these four Elements and doe but finely tickle themselves with the Sufferings of Christ that must be this wicked mans Cloak and Covering 66. The deceitfull Man might hold his dominion if he did not thus tickle himself with Christs Satisfaction Oh how the Glistering Hypocriticall Mantle of Christ will be pulled off from thee and then Men will see the Whore of Babell standing with the four Powers or Vertues 67. It is not only Comforting will doe it but hinder and resist the deceitfull Man that he may not be Lord in the House he must not have the Dominion but Rihhteousness Love Humility and Chastity and a continuall willing to doe well 68. Not in Pride Covetousness Envy and Anger but in Humility in well-doing with a good heart not dissembling and giving good words but in DOING It must be DOING 69. †Note To withstand the Devils willing to be satisfied with a little in patience to shut up himself in hope upon God to withstand the four Elements of the Devill and to take in * 1. Humility 2. Meekness 3. Patience 4. Love Gods four Elements which are Humility Meekness Love or Mercifulness and Patience in Hope these are Gods Elements these a Man should awaken or stirre up in himself and therewith continually strive against the †1. Pride 2. Covetousnesse 3. Envy 4. Anger Devils four Elements 70. Man must here be in Strife against himself if he will become a heavenly Citizen he must not be a Lazy Sluggish Sleeper in Eating Drinking Gourmandizing and Drunkenness only to fill his Belly whence the Devils Elements begin to * Labour and bring forth fruit qualifie or operate But he must †1 Pet. 5.8 be Temperate Sober and Watchfull as a Souldier that standeth before his Enemy 71. For Gods Anger striveth continually against him he will have enough to doe with that to defend himself For the Devill is his Enemy his own perished corrupt Flesh and Bloud is his Enemy Gods Anger is his Enemy in himself and the whole World is his Enemy Wheresoever he looketh he seeth Enemies All which would rob him 72. Therefore it is striving that must doe it NOT with Mouth and Sword but with Mind and Spirit and not give over or leave off though perhaps Body and Soul should break to pieces and so then must God yet continue to be the Comfort of the Heart as King David saith * Psal 73.26 When Body and Soul shall happen to break in sunder then yet thou art my God the Comfort of my heart and my Refuge 73. And though a Man should see that the whole World were wicked yet if he doth think to be a Childe of God he must still remain stedfast 74. And though perhaps he should think that he were alone in this Path and that the whole World also should say to him Thou art a Fool and art Mad yet he should be in the World as if he were dead and should have that said by the Devill who is his worst Enemy 75. And he should depart no whither but think or Consider that in his purpose he pleaseth God and that God himself in him is his purpose That he will deliver him from the Devill and bring him into HIS Kingdome AMEN THe 18. of April 1639. The Second Translation of this Book into Low-dutch was finished out of Three different Copies One of which was by Herr Michael von Endern compared with Jacob Behme's own Copie and found very Correct And Englished out of that Nether-dutch Copie compared also with a High-dutch Copie in September 1657. Den Oversetter Den 27. February 1638 Aen alle Kinderen van de Edele SOPHIA DEes Pen was noyt soo stout in seven volle Jaren Dat sy dorst grijpen aen dit diep gegront Gewas Om uyt't Hoogh-duyts in ons Lief Moeders-taal te baren Maar nu heeft Sy't vol-brach in veert ien-dagen ras Daar voor Zy't NIETS tegen't geschapene en Al Zijnde Alles in Alles NIETS en AL en't Gonigh Goeth ghepresen Door De Ecuwighe wijsheijt Sophias gheslacht met Siel Beeldt Geest bereyt Het Guwigh EEN will on s van't blindt ghesicht ghenesen Dat wy doorts mogen Sien Gods groote Of Verborgentheyt Heymlijkheyt SONNET Op den In-hout van dit Tractaat Op't I. en II.
lesse the Centrall Love-fire viz the power of the Light NO that cannot be 2. For when Lucifer brought his Desire into own Self Might or Potentiality then he brake himself off from the Will of God and thereupon the Holy Name severed it self from him and the Light in his Fire-Life in him went OUT For he brake himself off from the Unity which is a Balsam of the Fire wherein the Fire conceiveth its glance of the Light 3. Thus abode or remained in him no other then the NEIN or No an Image Creature and the IAH †Or withdrew departed from him for the NEIN or NO severed it self from the IAH into own self willing and would not be under the IAH that is under the divine speaking or breathing of the Vnity but would be its own speaking or breathing 4. Thus he remained a meer cold sharp hard pointed bitter stinging poysonous anxious painfull Fires-Essence wherein the Centrall Fire standeth in meer Strife Hunger and Thirst and can attain no refreshing 5. For if Lucifer would become an Angel again then he must create again out of the Unity and Love of God and such his Fire-Life must become killed with the Love and be changed into Humility and this the * NOTE NOTE Hellish foundation in the Devils will not doe also it can no more doe it there is in them all no Longing Inclination or Desire any more to Humility or Repentance 6. Their whole Life is no other then the hellish foundation a Source Quality or Torment of the Anger of God a meer venome poyson and stink a dying Source or Torment whensoever they hear say of Love and Humility then they flie from it for the Love is the Death of their false Life 7. They have indeed an Eternall Sorrow for their lost Inheritance viz for the Good Yet they can have no belief that they might receive Grace but their belief is an Eternall doubting or despair 8. They are severed off from God therefore they Curse and shun the Power and will of God That is to them an †As the Water is an Intollerable thing to the Fire Intollerable thing for if they did become touched with the holy Power of God then that would force or defloure them for it killeth the own Will and that the own will willeth not for it would loose its Might and Power 9. Thus hath Lucifer who was a Throne Prince forsaken the Holy Name in him and the own Will hath elevated it self aloft Viz the Creature understand the Centrall Fire-Life according to the Properties of the Eternall Nature 10. Thus he hath trifled away the divine Expresse Reflex Image viz the IDEA'S so that the same is become inanimate or dumb and void of working and is like a dryed withered Tree without divine power a figure without motion Whereupon he is Eternally ashamed that in him standeth an Angelicall Character or impresse and yet this is no more in an Angelicall Kind or Manner of Condition and form He hath Totally Lost the Image of God And is become * Note alike in form to the venomous poysonous Wormes and Beasts whose Life standeth in venome or Poyson 11. Such an unformedness or ill-favoured deformity have the Devils gotten all according to their severall Properties for their Properties are totally distinct and different all according to the Foundation of the Hellish Essence And they have also their Princely Dominions among them all according to the Properties as there are pride-Pride-Devils covetousness-Covetousness-Devils witch-Witch-Devils and the like very many others viz a Contrary or Opposite against the Wisdome and Truth of God 12. Every divine Good power hath in the Hellish Foundation that is in the NEIN or No a Contrary that the IAH viz the Truth might be known and thus the Darkness viz the Foundation of Gods Anger is together become Imagely 13. But yet it may be asked How is it possible that out of Beauteous bright Angel a horrible fierce wrathfull Devill is come to be Answer This is done through the two Eternall Centrall Fires in which the Will in the Properties standeth When the ONE separateth from the OTHER then it is already done This is done also among Men which * Or is the perdition of a Good Man destroyeth a Good Man The Ninth Question Being GOD is Omnipotent why did he not †Or prevent withstand Lucifer but suffered that to be done Answer 1. WHen Fire and Light is once severed asunder then there is a great Enmity one against the other as Water and Fire are the one Enemy to the other and neither of them both desireth the one the other any more for the one is the Death of the other But so long as they stand in one only vegetable Life in one only Ground together so long they have Love one to another and stand in great Joy together thus also it is to be conceived of the Devill and of God! God desireth the Devill no more and the Devill also desireth God no more 2. But if it be asked why did not God prevent him the Motion It is Answered God did give him his Love and so hindered him in it as he also hindered Adam But the Centrall Fire-will viz Gods Anger would not be hindered that severed it self into its own kind or Manner in him 3. Here distinction is to be made between Gods Love and Anger They are indeed both called God But God in as much as he is the Eternall GOOD is not the Anger the Anger hath another Principle In the Love-fire indeed they are ONE but in the separation they are TWO and seeing they are BOTH Eternall without beginning Therefore they have also an Eternall Will wherein the one cannot kill the other but each continueth in it self Eternally they are no other but a twofold Power and they are two Centers yet come originally out of the Vnity out of one only Ground 4. Therefore when I say of Gods Love it is Omnipotent above all and in all That is done according to the Will of the IAH viz according to the Light and if the NEIN or No giveth the Will thereto then the IAH changeth the NEIN or No into its Power and Love and yet they remain two Centrall Wills one in another yet in One only Ground in One only Love and Desire Else would not the Angry God be Omnipotent if the Love had him solely in its Omnipotency and * Exod. 20.3 1 Cor. 8.4 there is no other but One only God yet the Love would not be Manifest and there would be no Love known without the Anger 5. †Note Therefore the Love yieldeth it self up to the Anger-fire that it may be a Love-Fire But if the Anger severeth it self off from the Love into own receptibility that doth not the Love hinder with force else it would follow that God would be at Odds in himself 6. Thus is the NEIN or No viz Gods Anger in the fallen Angels gone into a separating off from
the Love viz into an own self Kingdome and that is also a Wonder and Moreover Good so that the other Angels have a Looking-Glasse and that the own Will Elevate not it self Also that there be an Eternall Joy and praising of God that they live not in such Fires-Essence and thereupon doe the more turn their desire into the Unity of God and remain standing in the resignation and * Note Humility that is in the divine * Harmony 7. When now here it is said of the Will of Gods Anger that the same hath broken it self off from the Love and would be Image-like that must not be understood as without or beyond the Creature It was 〈◊〉 strange Will which would not together be Imagely in the Apostate Anâ—els but the Angry God in the Imaged Creature which was before Image-like Else their whole place or space had been an Apostacy Which yet that it is not so appeareth by this that they were thrust out of their Thrones 8. Men must not lay the fault of the Fall upon God The Imaged Power only in the Creature according to the NEIN or No that hath trifled it away and is become a Lye Not God but the Creature * Note Note Not the unimaged Power of the Anger wherein the Love burneth but the Throne according to the receptibility and Selfhood and as their King and Prince did so did his Legions also 9. For when Gods Anger hardeneth a Creature †NOTE NOTE there doth not then enter a strange fierce-Wrath into it which hardeneth it but it s own fierce-Wrath doth that upon which a Sentence or Judgement may passe upon it Also if God did compell it to Evill then there might not any Sentence or Judgement passe upon it for so it would doe no other then what God would have But thus it doth what God would NOT have it doe and therefore it falleth into Judgement or Condemnation 10. Reason speaketh very much concerning God and of his Omnipotency But it understandeth little of God and of his Substance what and how it is It severeth the Soul totally off from God as if it were a sundry Being or Substance apart and it knoweth not what an Angell or Soul is and that is the greatest hurt and cause of the blindnesse wherefore Men contend dispute and never at all come to the foundation The Tenth Question What did the Devill Desire whereupon he is departed away from Gods Love Answer 1. HE desired to be an Artist He saw the Creation and understood the Ground wherein he would be an own self God and rule with the Centrall-Fires Might in all things and * Or Figure Image himself with all things also image himself in all Formes that he might be what he would and not what the Creator would as indeed this is still to this day their greatest Joy that they can transmute themselves and bring themselves into many Images and thus Atchieve or make Phansie 2. He would be a Fool and such a one he is become but he knew not how it would be if the Light should extinguish to him Adam also knew not how it would be when he should feel Heat and Cold when also the Centrall Fire together with the Properties should awake in him and that he should fall out of the likeness or accord and loose the Centrall Light-Fire this Adam knew not 3. The Devill would be a Lord in the NEIN or No and possess another Principle viz the Might of the Separation or distinction in the Ground of the figurable Imaging The Subjection pleased him not but the Highness and despised the Humility and Sweet Meek Gentlenesse viz the Love and the Truth and would not be in the Unity but in the Multiplicity 4. He would work with his own Name that is with the Centrall Fires Power and with Gods Name of his own Throne he did set the NEIN above the IAH thus he became an Enemy of God and a Lyar and Murtherer of the Good Imaging of the good Power he desired to destroy whatsoever the Works of God Imaged or figured that he might set his working there 5. The Magick Ground of the Omnipotency pleased him for which he elevated himself and spake against or gain-said the IAH being the same in his Center was not a Fires-working and that he saw that the IAH viz the Efflux of the Unity in the Fires-Center introduced it self into a Light and working-Love therefore he supposed that the Fires-Nature was stronger and more then the Meek Gentleness of the Unity viz the Imaged Name in the Opening Unity which he intended to bring into his Fires-Might as he pleased and to such a Will God had not Created him 6. Therefore seeing he forsook Gods Ordinance or appointment so then the holy opening Name of God severed it self from him and Continued in the Unity and Lucifer continued in the Properties of the Centrall Fire dwelling in himself and yet stood in his Princely Throne wherein the Holy Name of God had * Or figured Imaged it self into a Throne And was no more an Angell with his Legions but a horrible vizard-Image of Abomination and a Monster 7. For when the Light extinguished to him then became the Darknesse and the Cold sharpness of the Fierceness in him Manifest or Revealed and he became instantly an Enemy of God and of all Angelicall Hoasts The Eleventh Question What was †Rev. 12.7 8 9. the Strife between Michael and the Dragon What is Michael and what is the Dragon And how is the vanquishing and thrusting out Effected Answer 1. MICHAEL is the highest Name of the Divine Figure of this Throne in which Lucifer was a Prince It is that which severeth it self off from the NEIN or No that is from the Lye in which Name and Power Lucifer should co-work with God it hath been the Might and Power of the strong Love of God in this Throne and continueth so Eternally Also he is himself the Throne according to the divine Figure in the Eternity Not as a Creature but as a Figure of the Power of God in the Opening or in the Moving of the Eternity 2. Which Name afterwards when the Unity did yet once move with or through the Efflux JESUS did become ordained for Man For the sake of this the Devill became an Enemy of Men because they shall possess his Throne and thereupon he desireth to have Men in his Kingdome 3. But yet the DRAGON is the Hellish foundation in its Revelation or Manifestation in which Lucifer with his Legions had Imaged himself which foundation had with the Throne-Prince Lucifer Elevated it self viz the Centrall-Fire-Kingdome according to the receptibility which also is no Creation or Creature but the Figure of Gods Anger according to the Kind or Manner of the severing off or departing away of the Unity and Love 4. It is the own Will of the Might of the Anger this Men cannot well Speak or Expresse with Image-like words Also it is
rightly intimate to me and informe me how thou didst pour in thy Holy Name into my Soul and Mind yea it is sprouted forth out of thy Name and thou hast given me authority and power with thy Name to rule over all things That it should flow forth out of my Mouth through thy power and Vertue and rule All Yea I should with my Mouth and Speaking-forth or Expression re-Image and form holy Figures and Images again 192. Even as thou Eternall God hast Imaged and formed All through thy breathing or Speaking forth So thou hast also given thy WORD with thy holy Name into my Soul and Mind that I as a Form and Image of thy Will should also so speak forth viz thy Wonder-deeds 193. That which thou O Great God hast Corporeally and Creaturely Imaged through thy Word I should Image that in thy praise and form it in thy Wisdome and Image or frame no strange Image in my Mouth against thy Creation and Ordinance But continue in thy working and rule over all things with thy Word in my Mouth and Heart as the Scripture testifieth The Word is neer thee viz in thy Mouth and in thy Heart Deut. 30.14 Rom. 10.8 Also the Kingdome of God is inwardly within you Luke 17.22 194. This thy Holy Word wherewith thou hast made Heaven and Earth hast thou given into our Mouth that thou mightest through our Mouth Create or Image thy Praise 195. But after Man had Introduced himself into own-self Lust and had turned his Will away from Thee then he began with his Mouth to Image in thy Word Earthly and Hellish Figures in thy Wrath viz Cursing Swearing Lying Formes false wicked evill serpentine formes to form Wolves Beares Lyons Dogs Cats Adders and Serpents and all manner of poysonous venomous Beasts and to Image or form the Name of God thereinto under the appearance of divine forming and Truth also into false wicked Sorcery Witchcraft and deceit and therewith to cast up or produce and honour strange Images for Gods and introduce and Image thy Name into Images of Idoll Gods 196. All this thou settest before us in this Commandement and requirest of us thy strong or severe righteousness to Image thy Name in Holiness to thy Praise and in thy Praise in Clearness Sincerity and Truth and without thy Will and Co-working to make no form of Our words but willest that we should Co-speak Will and Image with thee upon pain of Eternall Punishment as thy Command clearly soundeth forth Cursed be He that Keepeth not all the Words of this Law Deut. 27.26 197. O Great God! What shall I now here say before thee How innumerable many times doe we bring thy Word and Power in Our Mouths into false or wicked Imaging when we swâ—ar by thy Name and Curse and bring false or wicked Lust thereinto and make a Fair Flattering Hypocriticall Image upon our Lips and sell it to one another for Truth perswading one another to believe it to be so and yet there is inwardly nothing but a Serpent full of Lies and Poyson and so we Image thy Word under a right appearance into a Serpent and Devils Image Also we Curse by it and so generate a living Figure of the Devill and of Hell 198. Also we use thy Holy Name to scornfull reproach and Image our false or wicked Beasts therein all whatsoever we love in the World be it as false or wicked as it will thereinto we Image thy Name and Power with our Mouth Also in swearing wherein we bring thy Might and Power on to the Tongue also into Sorcery or Witchcraft Plagues or Torment and Sicknesses or Diseases Yea we Image it into Hellish Figures with our Mouth Yea Men further bring thy Manifested or Revealed Word and Will for the sake of their Belly and temporall Pleasure and Pride into a strange Image which themselves know NOT Only that the Truth may Continue obscure and that in this strange Image they themselves may be honoured for Gods they make Laws and Commandements for their own Honour Pleasure and Voluptuousness and bind them with the Oath of his Name and yet none keepeth the same in his Heart 199. O God! How much poysonous Anger and Malice of self-revenge doe we bring into thy Name When we reproach and tread upon or oppresse one another in our Proud Stately Mind with thy Name and bring it into Tyrannicall Power and Authority and doe no other with thy Name but as the Apostate Lucifer doth 200. All this thou settest before us in thy Commandement For thou sayest We should not misuse thy Name and this is called misusing when we introduce it into false Expression or speaking forth and * Forming or Figuring Imaging 201. O Great God! What shall I poor miserable sinfull Man say here before thee Thou requirest thy Name from and IN ME in Holiness in thy praise Where shall I bestow all these Devils Images which we poor Men Image in our †This Body of the Outward Flesh and Bloud Sinne-house before thy Countenance They are indeed meer abominations before thee for the sake of which thy Law Curseth me and sentenceth me to Eternall Death 202. O Holy God! I have nothing wherewith I may come before thee but only thy Great †Barmhertzigkeit Mercifulness that thy Holy Word according to thy Most inward Love is become Man and is come to help us viz thy first given Word which hath formed it self in Our Life that it may renew us again and kill all these Devils Images and release and deliver the poor Soul and Mind from such Images of the Serpent 203. For which I thank thee in Eternity and pray thee thou Eternall Shed-abroad Love in the Most Holy Name JESUS Come I beseech thee to help me and bring thy Word that became Man into my Soul and Mind and continue in Me that I may continue in thee 204. Awaken I pray thee in me thy Fire of thy Great Love kindle it O Lord that my Soul and Mind may SEE these Evill Beasts and kill them in thy Power through right and true Repentance That I may Constantly bring and use thy Holy Name JESUS in Me to thy Praise and Thanksgiving and no more generate in thy Word Evill Beasts which belong to thy Judgement 205. O thou living BREATH of God! I give my self wholly and altogether to be thy own work thou in me what thou wilt AMEN The * The 3. according to Luthers Catechisme otherwise the 4. Commandement Third Commandement Consider or Remember the Sabbath Day to Sanctifie it For in Six Dayes the Lord Made Heaven and Earth and the Sea and all that in them is and Rested the Seventh Day 206. O DEAR GOD This Commandement Intimateth to me my inward right divine Rest in thy Love and Power that my Will should rest in thee from its own receptibility of its own willing and thou Eternall God wouldest with thy Power work in my Will 207. Thou art the right